A REFUTATION OF AN EPISTLE Apologetical written by a Puritan-Papist to persuade the Permission of the promiscuous Use and Profession of all Sects and Heresies:  
Wherein the unlawfulness and danger of such wicked Licence is fully declared by authority of Scriptures, Canons, Counsels, Fathers, Laws of Christian Emperors, and judgement of Reason.  
Together With the Punishment of Heretics and Idolaters.  
LONDON Printed by Arnold Hatfield for Thomas Man junior dwelling in Pater-noster-Row at the sign of the Talbot. 1605.   

To the Christian Reader.  
AS the famous City of TROY stood invincible by any external power of Grecke assaults, until by Sinon's crafty and deceitful sleights the Troyans' were persuaded to break their walls, the rock of their defence, to receive the Epean Horse, out of which issued the destruction of their city. 
The Sinonian praectises of Papists too subverts the State.  So the Ecclesiastic and Civil estate of Great BRITAIN, being inexpugnable by any force of outward violence; many subtle and pernicious Sinon's deceitfully labour to persuade our dread Sovereign to break unity of Religion, the bond of our security, to receive into his Dominions the Epean monster of Popish Heresy, which would be the utter overthrow and ruin both of Church and Commonwealth, of his royal Person and State.  
To this end these cunning Workmasters have bend all their wits and forces for their best advantage: for they have omitted no means, refused no labour, spared no cost, soliciting their Friends abroad, and Favourers at home, earnestly to importune his sacred Majesty in their behalf. And Camelcon or Proteus-like, they have transformed themselves into all forms and colours, writing unto his highness Petitions, Supplications, Books, Dedicatories, Apologies and Epistles, under the mask and vizor sometimes of Catholic Noblemen and worthy Gentlemen of England; sometimes of Spiritual, sometimes of Lay-Catholiques; and now last (because they would leave no means unattempted) of True and Charitable Brothers of the Reformed Church: Wherein I can but marvel at their behaviour and carriage towards his Majesty.  

The Papists hypocritical dealings towards the King's Majesty.  For one while, Serpentlike to insinuate into his highness favour, thus they sycophantize; 
1 Papists 1. Supplication unto his Majesty.  Puissant Prince and orient Monarch. 
2 Pap. 1. Supply.  Your rare perfections and admirable gifts of wisdom, prudence, valour and justice. 
3 Pap. 2. Supply.  Such a King to whom that may be applied; Misericordia & Veritas obuiârunt sibi, justitia & Pax osculatae sunt. 
4 Ibidem.  A Prince of mercy and justice. 
5 Pap. 3. Supplic.  Your rarest clemency. 
6 Ibidem.  Your singular and rarest wisdom. 
7 Pap. 3. Supplic.  Your Princely power and pietic. 
8 Pap. 4. Supplic.  Your Highness sit years to govern, and your long and successful experience in the affair, being the Art of Arts, and the Office of God. 
9 Ibidem.  Your majesties reguardfull love: the good trial of prowess, wisdom, judgement, clemency, beauty, compassion, the edification of your exemplar life. 
10 Papist. 3. Supplicat. cap. 1.  Your majesties candour and Clemency is known unto us, and by us blazed throughout the Christian world. 
11 Ibidem.  Your heroical virtues are made notoriout by our tongues and pens. 
12 Papist. 5. Supplicat. cap. 7.  So magnanimous a Monarch as your Majesty is. 
13 Doctor Bishop against M. Perkins in the Ep. Ded.  Your excellency, your high clemency, your exceeding clemency, mildness and rare modesty. 
14 Ibidem.  So loving & affable a Sovereign, so learned. 
15 Epistle of the charitable brother. fol. 9  So profound, so mature in judgement. 
16 Papist. 4. Sup. Kellison in the Epist. Dedic. to his Surucy  Your majesties direct title. 
17 Pag. 4. Supplic.  Your undoubted right. 
18 Bishop against Perkins in the Epist. Dedicat.  Your majesties deep wisdom and judgement. 
19 N. D. in his 3. Conuers. part. 1. in the Dedicatory Addition to the Catholics.  A Prince most like unto Constantine.  
Again, 
20 Pap. 1. Suppl.  Your majesties peerless Mother. 
21 Pap. 2. Suppl.  The good Queen you Mother. 
22 Bishop against Perkins in the Epistie Dedicat. towards the latter end.  Your most sacred and dear Mother. 
23 Pap. 2. Suppl.  Her title, her religion, her Princely virtues.  

24 Pap. 4. Supplic.  Your blessed and renowned Mother. 
25 N.D. in his 3. Conuers. in the Dedicat. Addition.  Such a Mother and such a Cause. 
26 Ibidem.  A Princess most like unto the Empress S. Helena.  
Also, 
27 Pap. 4. Suppl. The Papists reproaching and re●●tling his Majesty.  The noblest disposition of our young Prince and his Brother; the rare virtues of their Queen Mother, our most respected Princess. All which it is apparent how hypocritically they are averred by the Papists: seeing  
Another while, full like themselves, they rail, and revile his Highness, wishing him not 
28 Bishop against Perkins in the Dedicatory Epi.  so heavily to persecute the Papists.  
Yea and sometimes they plainly threaten and terrify his Grace. 
29 The Papists threatening of the State;  These unjust courses of theirs (the Protestants) have bred deepest discontentments and very mortal injuries within the Realm, which certainly had now broke forth to the destruction of many, if hope conceived of your gracious Clemency and redress had not made the stay. Hear, by the way, the wise Reader may consider what it was, that detained the Papists from their intended tumults and rebellion against his Majesty at his first entrance, notwithstanding their great show of applause and joy: was it not Hope of redress? etc. & when this Hope is taken from them, they will fall to their old plots and practices again against the State and his highness Person, for all their pretence of Loyalty and Submission. 
And of his Highness.  And indeed so much they seem to insinuate in express terms, saying. 
30 Bishop against Perkins in the Dedicatory Epist. not far from the end.  And when they (the Papists) shall see No HOPE of remedy, the state being now settled, and a continual posterity like to ensue of one nature and condition: God knoweth what that forcible weapon of necessity may constrain and drive men unto at length. Behold the loyalty and fidelity of Papists! But (God be praised) his Majesty need not fear these pyrgopolinizing Champions, for all their desperate threats and big looks. He that hath more than ordinarily preserved his Highness, 
His majesties strange preservation and deliverance.  and delivered him from manifold imminent dangers ever from his infancy hitherto (which great effects are commonly never wrought but to great ends) and now hath settled the Crown upon his head, will doubtless defend and keep him hereafter, for effecting those ends wherefore he was so strangely preserved, which (I hope) are Civil and Ecclesiastical Unity amongst his Subjects, 
The Ends wherefore his Ma. was so preserved.  the establishing of the British Monarchy, and the razing (at least) the deadly wounding of Popish Idolatry. The one whereof, by God's great blessing, his Majesty hath in manner already performed: The other, by God's grace, using the ordinary means he is shortly to effect.  

The increase of Papists in this Kingdom.  In the mean time, it is certain that Papists, upon what false grounds I know not, (considering his majesties heroical and constant Resolution to maintain the purity of the Gospel) brag much of their number and multitudes within this Kingdom, whereby they have increased their malicious zeal, in so much as they seem to be even almost ready to break forth into actual Rebellion. I will not speak of the multitude of pestilent Books, which they have lately brought into the Realm, to move Sedition; nor of the flocking hither from beyond the Sea of whole swarms of jesuits and Priests, besides two Benedictine Provincials, with their fellow Locusts, who are said to have shared the Kingdom betwixt them, to prepare the people for their purpose; nor of their labouring to alienate the common people's affection from their loyalty towards his Majesty; nor of their pernicious libeling against the State; nor yet of their Insolency and Rage towards the persons of some particular Ministers and others that stood in their way: Only their fury and malice may be partly gathered by their outrageous and enormous fact lately committed at Enborne in Berkshire, 
Ontragious parts plated by the Papists as Enborne in Berkshire.  as may appear by this parcel of the Libel they left behind them, in the Church; which in perpetual detestation of their insolent Libelling-spirit I thought good here to insert, as followeth. 
A fragment of a Papish Libel.   
And now what we be, if any would know,  
Catholics we are, and so do avow.  
The service-book here scattered all,  
Is not divine, but heretical.  
So is the Bible of false translation,  
To cut and mangle it, is no damnation.  
The Register also if so we do serve,  
We serve it no other, than it doth deserve.  
For why should new Heretics be thus enrolled,  
Unroll good Catholics long dead of old.  
Out with new Heretics, hence let them go,  
Register Catholics, and register no more.  
For Catholics only are worthy record,  
Into Church-register to be restored.  

The Papists violent carriage an argument of their imminent ruin.  This violent carriage of the Papists in time of their restraint, as it doth sufficiently declare their more than Diabolical audacity, if they had liberty granted them: so unto me, it is an evident argument of their imminent ruin; For in deadly diseases, it is commonly seen, that before the period of death, the patiented is wont to receive some small strength, which unto the unskilful gives hope of perfect recovery, but unto the learned Physician, as the extremest endeavour of Nature, is an infallible token of certain death.  
To this end, at the commandment of such whom in the Lord I am bound to obey in all things, I have penned this subsequent Tractate, wherein I have proved the Vnlawfullnesse and Danger of Toleration of promiscuous profession of divers Religions, aswell by Laws, Divine and human; as also by Reason and the woeful Experience of such as ever found themselves deluded by humane Prudence, or Policy.  

Of Toleration of Heretics.  If any man shall ask, whether I think it altogether unlawful for a Christian Prince in any case to tolerate Heretics, within his dominions, where true Religion is settled: I answer, that I think I have manifestly proved in this Treatise, that the exercise of a contrary Religion ought not to be admitted; because it provoketh the indignation and wrath of GOD against the whole Land, exposeth orthodox Christians unto the danger of God's revenging fury, and breedeth contempt of Religion.  

Of Heretics cohabitation amongst true Christians.  But if Question be made concerning the cohabitation only of such with us: I answer, that submitting myself, I willingly commit that unto the graver judgement of such as have experience of public affairs, and exact knowledge of all Antiquity: albeit I am persuaded, that all Christian Princes ought carefully to labour, as much as in them lieth, that Heretics do not inhabit together with Orthodox Christians: they should weigh whether Religion, the Church, and Commonwealth by mutual exchange receive any thing which may more benefit them. So that I think, 
Note will.  only Civil and Politic Reasons, as the profit of some City or Province, greater gain in traffic, enlargement of buildings, or increase of revenues, are not to be regarded in this case; if they be compared with the mischievous & wilful contempt of Ecclesiastic and Civil Magistrates, and with the certain danger of corrupting good Citizens, who can hardly touch pitch, and not be defiled therewith: especially by such as are wholly bend to pervert and infect aswell their own children & friends, as their fellow-citizens and neighbours. Almighty God, Lord of Heaven and Earth, of his infinite mercy and love in jesus Christ, give his Church rest, and deliver us from this great plague of Popish Heresy. Amen. Farewell good Reader.  
London-House, this 18. of May. 1605. Thine ever in the Lord JESUS CHRIST, Gabriel Powel.   

The unlawfulness and danger of Toleration of divers Religions, and Connivency to contrary Worship in one Monarchy or Kingdom.  

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

divers opinions concerning Pacification.  DIVERS have been the projects, devices and practices of sundry men, to redress the difference in Religion and disparity of worship, which now for many ages have vexed the Christian world.  
Some have thought it necessary that the common Cause were debated in a free, 
I A general Council.  lawful and general Council. Which would to God we might see so assembled and ordered by Christian Princes, as the WORD OF GOD prevailing, and all our Controversies taken away; there might be but one flock and one fold, as there is but one Shepherd Christ jesus. But this cannot be obtained of the adverse party, without most unjust and unequal conditions, of appointing him to be the judge of our cause, whom we are to charge before Almighty GOD, 
No man ought to be judge in his own cause.  his holy Angels, and his whole Parliament of Saints, to be the very same great ANTICHRIST, whom the Scriptures foretold should come for just punishment of the wicked, who have not received the love of the truth; and the very head of that great Whore, which hath made all kingdoms drunk with the cup of her fornications. Wherefore seeing such a free and lawful assembly cannot be had, we must remit ourselves to the Great Day of trial, when Christ shall come with thousands of his mighty Angels to judge the quick and the dead, and before Saints and Angels, before Heaven and Earth (all Creatures bearing witness of his justice) give sentence according to his written-word on our side against our adversaries.  
Others imagined that the difference between both Religions is not so great, but that there might be a Reconciliation made between them without any great difficulty: 
II. Reconciliation.  that we descent but only in sophistical captions of words and terms: and that but for the humours of the Divines of both side, all things might be composed very easily. But these drones and dreamers, because they think there may be an agreement between Christ and Antichrist, light and darkness, truth and falsehood, God and the Devil, I will remit until some other day of hearing, as being unworthy in this place (where brevity is intended, and other more necessary points to be handled) to receive their answer.  

III. Toleration.  A third sort there are, who to take away all contrary profession, to extirpate heresies, to repress schisms, to restrain sects, and to procure unity in Religion, judge this the only means, to wit, to permit the promiscuous use of all Religions, to tolerate all Sects, to abandon no Heretic or profession whatsoever. Which wicked devise how contrary it is unto the Word of GOD, and the rule of reason; how abhorrent from all examples of former ages and states; and how pernicious unto the Commonwealth, I will (God willing) declare in as few words and with as much perspicuity as may be.   

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

Toleration wicked and unlawful proved out of the Old Test. Moses.  1 IN the Old Testament, all communion and society with Idolaters, heretics and schismatics is utterly forbidden and prohibited. Hence it is that Moses spoke unto the Congregation, Depart from the tents of these wicked men (Korah, Dathan and Abiram) and touch nothing of theirs, lest you perish in all their sins. Numb. 16.26.  
2 It is commanded in the Law, that the false Prophet and the seducing Idolater, whether he be our brother, or son, or daughter, or wife, or friend; should be taken away from amongst us and slain, that all Israel may hear, and see, and fear, and not dare to commit the like. Thou shalt not consent unto him (saith the Text) nor hear him, neither shall thine eye pity him, nor show mercy, nor keep him secret: But thou shalt even kill him: thine hand shall be first upon him to put him to death, and then the hands of all the people, etc. Deut. 13.1. & seqq.  
3 Again, There shall not be amongst you man nor woman, nor family, nor tribe which shall turn his heart away this day from the Lord our God, to go and serve the gods of these Nations: there shall not be amongst you any root that bringeth forth Gall and Wormwood. Deut. 29.18.  
4 Hitherto appertaineth that for the fact of Achan who took of the excommunicate things being sacrificed unto Idols, the Children of Israel could not stand before the face of their enemies. Josh. 7.1.5. And God threatened he would be no more with them except they would destroy the peccant and guilty person from amongst them. Josh. 7.12.  
5 This anger of God the Israëlites feared, in so much as when the Reubenites, the Gadites and the half tribe of Manasses, whose lot fell beyond the river, built themselves an Altar upon the borders of jordan; they came to war against them with this exprobration: Have we too little wickedness of Peor, whereof we are not cleansed unto this day, though a Plague came upon the congregation of the Lord? Ye also are turned away this day from the Lord: and seeing ye rebel this day against the Lord, even to morrow he will be wroth with all the Congregation of Israel. Notwithstanding if the land of your possession be unclean, come ye over unto the Land of the possession of the Lord, wherein the Lords Tabernacle dwelleth, and take possession among us; but rebel not against the Lord, nor rebel against us in building you an Altar, besides the Altar of the Lord our God. Josh. 22.17.18.19. But when the other excused themselves, that they built the Altar, not for sacrifices and offerings, but only for a witness, than were the Israëlites contented and their anger appeased.  
6 Neither do the Scriptures forbidden us only the company and society of our brethren which were Idolaters and Heretics, but also of any Stranger dwelling among us, and of our Neighbours about us. Take good heed unto yourselves that you love the Lord you God: Else, if you go back and cleave unto the rest of these Nations, that is, of them which remain with you, and shall make marriages with them, and go to them and they to you: Know you for certain, that the Lord your God will cast out no more of these Nations from before you, but they shall be a snare and destruction unto you, and a whip on your sides and thorns in your eyes, until you perishout of this good Land, which the Lord your God hath given you. Josh. 23.11.12.13.  
7 Hereupon after the death of joshua, 
The Book of judges.  when the Israëlites had made a league with the Canaanites, an Angel of the Lord came up from Gilgal to Bochim, saying in the person of God, I promised that I would never break my covenant with you; so that you made no covenant with the Inhabitants of this Land, but break down their Altars: But you have not obeyed my voice. Why have you done this? Wherefore I will not cast them out before you, but they shall be as thorns unto your sides, and their gods shall be your destruction. judg. 2.2.3.  

By the example of Kings.  8 diverse was the estate of the Kings of Israel and judah, according as they walked with God, prospering when they trusted in God and worshipped him purely and sincerely: and decaying when they forsook him, and corrupted the sincerity of God's worship and Religion. The Kingly Prophet David exhorteth Kings to be wise, 
David.  and judges to be well advised that they worship GOD and his Anointed, denouncing to the Adversaries the Almighty power of Christ, to the confusion of all that set themselves against him. Psal. 2.10.11.12.  
9 And for himself, speaking of Idolaters, he protesteth saying: Their offerings of blood will I not offer, neither make mention of their names with my lips. Psal. 16.4. Wherefore this godly King had a very prosperous reign, and good success in all things, as himself often acknowledgeth. 1. Sam. 15. Psal. 18.2. Sam. 22.  
10 King Solomon, 
Solomon.  his Son, because he fully established the service of God according to all that had been commanded by the Prophets, the Lord also established his seat, and increased his glory above all the Kings of the earth: till he began to decline from the Lord his God, and brought the abominable Idols of the Strange women whom he loved into his Kingdom and houses. 1. King. 10. Then the Lord raised up his Servant against him; who also in the days of his Son, so rend away the ten tribes of Israel from the house of David, that they never returned unto it again.  
11 Rehoboam, salomon's Son, 
Rehoboam.  because he permitted judah to corrupt true Religion, to make them high places and Images, and groves on every high hill and under every green tree; therefore Shishak King of Egypt came up against jerusalem, and took the treasures of the house of the Lord, and the treasures of the King's house, and took away all. etc. 1. King. 14.23.25.  
12 Abiiah the Son of Rehoboam because he walked in his Father's sins, 
Abiiah.  and was polluted with Idols had continual war with jeroboam King of Israel. 1. King. 15.3.7.  
13 But this Abiiah objected against jeroboam that he could not prosper, because he had erected Idols in his kingdom, and had made him Priests contrary to the Law, and assured himself of God's assistance against him; for this reason, because they had the Lord for their God, who was their Captain, and his lawful Priests the Sons of Aaron sounding the Lords trumpets in the field before them. Therefore saith he, O ye children of Israel, fight not against the Lord God of your Fathers; for ye shall not prosper. And accordingly it is added that the Israëlites were overcome, having five hundred thousand men of war slain: and the jews were strengthened, because they rested upon the Lord God of their Fathers. 2. Chron. 13. throughout.  
14 Asa, 
Asa.  his Son, one while prospered, when he put away all the Idols that his Father had made; and then decayed, when he followed the vain discourse of flesh and blood, and sought unto the Assyrians for help. 1. King. 15.10. 2. Chron. 14.1. etc.  
15 jehoshaphat the Son of Asa prospered and grew up on high, 
Ichoshaphat.  because he lifted up his heart unto the ways of the Lord, and took away the high mountains and groves out of judah. 2. Chron. 17.6.12. Notwithstanding he is reproved for his affinity and society with wicked Achab King of Israel. 2. Chron. 19.2.  
16 Amasiah, 
Amasiah.  because he obeyed not the Prophet, but defiled himself with Idolatry, heard this saying, I know that the Lord hath determined to destroy thee, because thou hast done this. 2. Chron. 35.16.  
17 The same thing also caused Azariah or Vzziah first to fall into sin, 
Azariah.  and then to become a leper. 2. King. 15.4.5. 2. Chron. 26.  
18 It was an objection against jotham the son of Azariah, 
jotham.  and a great fault laid to his charge, 2. King. 15.35. 
Ahaz.  as also unto Ahaz, his son, 2. King. 16.4. and to Manasses after his repentance, 2 Chron. 33.17. that they took not away the high places.  
19 Ezechiah, 
Ezechiah.  because he took away the high places, and broke the images, and cut down the groves, and broke in pieces the brazen Serpent, and trusted in the Lord God of Israel; deserved this commendation, that after him there was none like him among all the Kings of judah, neither were there any such before him. 2. King. 18.4.5.  
20 Manasses, 
Manasses.  his Son, falling into Idolatry, was carried away prisoner into Babylon: but humbling himself, and praying unto GOD, he was restored again to his kingdom, which he purged from Idolatrous worship. 2. Chron. 23.11.12.15. Albeit it was a blemish unto him that he took not away the high places, as we have noted before.  
21 Notable is the history of King josiah, 
josiah.  who did uprightly in the sight of the Lord, walked in all the ways of David, and bowed neither to the right hand nor to the left, who read the law before the people, put down the Idols, killed their Priests, destroyed the Conjurers, and at last was mercifully taken away, that his eyes should not see all the evil which the Lord was to bring upon jerusalem. 2. King. 22. and 23. throughout. also 2. Chron. 34. and 35.  
22 Nabuchadnezzar when he had seen the power of God in the delivery of Shadrach, 
Nabuchadnezzar.  Meshach, and Abednago, made this decree, saying: I make a decree that every nation, people and language which speak any blasphemy against the God of Shadrach, Meshach, and Abednago, shallbe drawn in pieces, and their houses shallbe made a jakes. Dan. 3.29.  
23 King Darius seeing Daniel strangely delivered from the Lion's den, 
Darius.  made this decree, that all people, nations and languages in the world, should reverence and fear the God of Daniel. Dan. 6.25.26.  
24 The King of Niniveh compelled the whole City to humble themselves before God, 
King of Niniuth.  to turn from their evil way, and from the wickedness that was in their hands. jonah. 3.6. & seqq.  
25 jeroboam King of Israel, 
jeroboam.  knowing that unity in Religion would turn the hearts of the people to the obedience of Rehoboam; brought in new worship, and caused them to commit Idolatry. And jeroboam thought in his heart, (saith the text) Now shall the kingdom return to the house of David. If this people go up and do sacrifice in the house of the Lord at jerusalem, then shall the heart of this people turn again unto their Lord, even to Rehoboam King of judah: so shall they kill me and go again to Rehoboam King of judah: Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to jerusalem, Behold, o Israel, thy gods which brought thee up out of the land of Egypt; and he set the one in Bethel, and the other in Dan. 1. King. 12.26.27.28.29. Whereupon the Children of judah were interdicted their company.  
26 
And of the Prophets. A man of God.  And when a Prophet sent from judah, did but go in unto another Prophet sent from judah, did but go in unto another Prophet in Bethel to eat bread, he was slain by a Lion as he returned homeward. 1. King. 13.24.  
27 The Prophet Elias could not endure mixture of Religion, but exhorted the people to one Religion, saying; How long halt you between two opinions? If the Lord be God, follow him; but if Baal be he, then go after him. 1. King. 18.21.  
28 The Lord saith by the Prophet Zephaniah; 
Zephaniah.  I will stretch out mine hand upon them that worship, and swear by the Lord, and swear by Malcham. Zephan. 1.5.  

Hosea, Amos & Micah.  29 Hoseah, Amos, and Micah, directed their Prophecies against the tribe of Ephraim, or Samaria, with whom judah had made a league.  
30 I will add this one out of the Apocrypha, that judas Macchabeus being always a Conqueror, as soon as he had made a league with the Romans, was presently overcome and perished; and his Brethren, when they had renewed their friendship with them and with the Spartans, never prospered in batraile. 1. Macch. cap. 1. and 9 and 12. and 14. and 16.  
These and infinite such like authorities and examples, declare that purity of Religion and true piety are the foundation of all true wisdom and policy, and the cause of all happy success and prosperity: and that impiety, idolatry, heresy, corruption and mixture of divers Religions, what show so ever it hath of outward commodity and profit for a season; yet indeed and in the end to be the very cause of ruin and overthrow to all estates and kingdoms.   

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

Toleration unlawful by the New Test.  Neither is the New Testament any thing more favourable herein, than the Old; for GOD is jealous of his honour as well in the one as in the other, and cannot endure any corruption, or false worship.  
1 That saying is well known, 
Christ.  The jews meddle not with the Samaritans, joh. 4.9. Wherefore Christ commanded his Disciples saying; Into the cities of the Samaritans enter ye not. Matth. 10.5.  
2 Christ will have all obstinate Heretics and Idolaters to be solemnly excommunicated out of the Church; If he refuse to hear the Church, let him be unto thee as an heathen man & a Publican. Matt. 18.17.  
3 Again, Christ saith; Beware of false Prophets, which come unto you in sheeps clothing, Matth. 7.15. Take heed & beware of the leaven of the pharisees and Sadduces, Matt. 16.6. Take heed that no man deceive you, for many shall come in my name. Matth. 24.4. Many false Prophets shall arise and shall deceive many, Matth. 24.11.  
4 The Apostles in like manner, diligently inculcate the same doctrine. 
Paul.  I beseech you, brethren, (saith Paul) mark them diligently which cause division and offences contrary to the doctrine which you have learned, and avoid them. For they that are such serve not the Lord jesus Christ, but their own bellies, and with fair speech and flattering deceive the hearts of the simple. Rom. 16.17.18.  
5 Again, I beseech you, brethren, by the name of our Lord jesus Christ, that you all speak one thing, and that there be no dissensions among you: but be ye knit together in one mind, and in one judgement etc. 1. Cor. 10. Where he reproveth the schism of such as term themselves of Paul's side, or of Apollo's, or of Cephas.  
6 Furthermore, Purge the old leaven, 1. Cor. 5.7. What fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath the believer with the Infidel? And what agreement hath the Temple of God with Idols? 2. Cor. 6.14.15.16.  
7 Also, If an Angel from heaven preach unto you otherwise than that which we have preached, let him be accursed. If any man preach unto you otherwise then you have received, let him be accursed. Gal. 1.8.9.  
8 And, Be not entangled again with the yoke of bondage. Would to God they were even cut off, which do disquiet you. Galat. 5.1.12.  
9 To the Philippians he writeth, Beware of dogs, beware of evil workers, beware of the concision. For many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Philip. 3.2.18.  
10 Likewise to the Thessalonians, We warn you, brethren, in the name of our lord jesus Christ, that you withdraw yourselves from every Brother that walketh inordinately, and not after the instruction which he received of us. 2. Thess. 3.6. How can such be avoided if they be promiscuously permitted in the same society?  
11 And to Timothy, Stay profane and vain babblings, for they shall increase unto more ungodliness: And their word shall fret as a Canker: of which sort is Hymineus and Philetus, which as concerning the truth have erred from the mark. 2. Tim. 2.16.17.18. And, Alexander the Coppersmith hath done me much evil, the Lord reward him according to his works: Of whom be thou ware also, for he withstood our preaching sore. 2. Tim. 4.14.15.  
12 But most plainly to Titus, Reject him that is an Heretic after once or twice admonition: Knowing that he that is such is perverted and sinneth, being damned of his own self. Tit. 3.10.11.  
13 The Apostle Peter saith. 
Peter.  Ye therefore, beloved, seeing you know these things before, beware lest ye be also plucked away with the error of the wicked, and fall from your own steadfastness. 2. Pet. 3.17.  
14 john willeth us: 
john.  If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him God-speed. For he that biddeth him God-speed, is partaker of his evil deeds. 2. john. 10.11.  
15 In the Apocalypse the Lord writing unto the Angels or Bishops of the seven Churches of Greece; commendeth the first, of Ephesus, because he could not bear with them which are evil, and had examined them which said they were Apostles and were not, and had found them liars; also, because he hated the works of the Nicolaitans. Apoc. 2.2.6.  
16 But he reproveth the third, of Pergamus, because he suffered them which taught the doctrine of Baalam, which taught Balac to put a stumbling block before the children of Israel, that they should eat of things sacrificed unto Idols, and commit fornication; to wit, which maintained the doctrine of the Nicolaitans. Apoc. 2.14.15.  
17 And the fourth likewise, of Thyatyra, because he permitted the woman jezabel to teach and to deceive his Servants, to make them commit fornication, and to eat meats sacrificed unto Idols. Apoc. 2.20.  
18 Finally, he reproveth the seventh, of Laodicea, because he was Lukewarm, neither hot nor cold. This Bishop was a true picture of neutrality: Such also are they who permit toleration of divers Religions, and seriously embrace none at all, whom God will spew out of his mouth. Apocal. 3.15.16.   

CHAP. FOUR Reasons against Toleration and Permission of diverse Religions, out of the Ancient Canons, Counsels and writings of the Fathers of the Primitive Church.  

Toleration unlawful, proved by  SO far are the Ancient Canons, the Decrees of Counsels, and the primitive Pastors of God's Church from admitting any mixture in Religion, any communion or collusion with Heretics and Idolaters, that they seriously condemn the same, accursing all Heretics, their abettors and favourers: as may be obvious and plain unto any man that will vouchsafe to peruse these places, which, to avoid prolixity, we will but only point at.  
1 That which is more obscurely intimated in those Canons, which are termed, 
Canons.  the Canons of the Apostles, Can. 11. & 45. Clement Bishop of Rome doth plainly set down, in his Apostolical Constitutions, alleging divers places of Scriptures, which we have cited before. Clem. lib. 6. cap. 13.18. & 26.  
2 Hereunto add the Canons of the Eliberine Council, Can. 6. of Chalcedon, 
Counsels.  Can. 14. and of the sixth Synod, Can. 72. also of the Laodicean Council, Can. 31.32.33. of the fourth a Carthage, Can. 71.72. and of the sift Synod at Constantinople, Sub finemsess. 3.  
3 Now let us hear the ancient Fathers speak. 
Fathers.  Tertullian saith, 
Tertullian.  Heretics must be compelled, not prayed to do their duty: for Heresy is not to be persuaded, but to be over come by rigour. Tertul. Scorpiac. adverse. Gnost. Cap. 2.  
4 Athanasius hath these words. 
Athanssius.  Arius, Eudoxius, and Patrophilus, when they writ such things (Heresies) How, I pray you, are they not worthy of all punishments? Athanas. de Syn. Arim. Seleuc. & alijs. Vide Apolog. 11. & Epist. ad Solitarios.  
5 Augustine hath very excellent sayings to this purpose. 
Augustine.  Thinkest thou (saith he to Vincentius) No man ought to be forced to righteousness, when as thou readest that the Master said to his Servants, COMPEL ALL THAT YOU FIND TO COME IN? And also that Paul was forced to receive and embrace the truth by the great & violent compulsion of Christ, except thou judge goods and lands dearer unto men than their eyes? August. Epist. 48. Again, Where is now (saith he to Bonifacius) that, which these [Donatists] harp at so much? It is free for a Man to believe, or not to believe: what violence did Christ use? whom did he compel? Behold Paul, let them note in him Christ first compelling, afterward teaching; first striking, then comforting. Let them not mislike that they be forced, but examine whereto they be forced. August. Epist. 50. And citing that part of the 2. Psal. Be wise ye Kings, understand ye that judge the earth, serve the Lord in fear. But how do Kings serve the Lord? (saith he) They serve him one way as they are men, and another way as they are Kings: as they be men, they serve him by living faithfully; and as they be Kings, when they forbidden and punish with religious severity those things which are done against the Commandments of God. As Ezechiah did serve him, by destroying the groves and temples of Idols; as josiah did, in doing the same things; as the King of Niniveh did, forcing the whole City to please God; as Darius did, by delivering the Idol into the power of Daniel to be broken; as Nabuchodonozor did, restraining all his subjects from blaspheming God, by a terrible and dreadful decree. August. Epist. 50. And a little after he addeth; What man in his right mind will say unto Kings; Care not you how in your Kingdoms the Church of God be either magnified or impugned, for it appertaineth not unto you, who be either religious, or sacrilegious; seeing he cannot say unto him, It appertaineth not unto you, who within your kingdom be either honest or unhonest. Aug. Ibid. Furthermore, Gaudentius his reason, that the peace of Christ invited such as were willing, but forced no man unwilling, Augustine refuteth in this wise: Where you think that none must be forced against their wills, you are deceived, not knowing the Scriptures, nor the power of God, which maketh those willing at last, which were unwilling at first. Did the Ninivites repent against their wills, because they did it at the compulsion of their King? What needed the King's commandment, that all men should humbly submit themselves to God, but that there were some amongst them, which neither would have regarded nor believed God's message, had they not been terrified by the King's edict? This Princely power and authority giveth many men occasion to be saved, which though they were violently brought to the feast of the great householder, yet being once compelled to come in, they find there good cause to rejoice that they did enter against their wills. August: contr. 2 Gaudentij Epist. lib. 2. cap. 17. And against Cresconius he saith, Kings serve God in this as it is commanded them, if within their dominions they command that good be done, and forbidden evil to be done, not only in those things which appertain to human society, but also in those things which appertain to Divine Religion. Aug. lib. 4. contr. Crescon. Grammat. lib. 2. And when Petilian objected that no man must be forced by laws to do well, or to believe; Augustine replieth; To Faith indeed may no man unwilling be forced, but yet by God's justice or rather mercy, the breath of Faith is chastened with the rod of affliction. Because the best things are freely chosen with good liking; must not therefore ill deeds be punished by sincere laws? You are not forced to do well by those Laws that are made against you, but forbidden to do evil. Preposterous were discipline to revenge your evil living; but when you first contemn the doctrine that teacheth you to do well. And even they which make laws to bridle your headiness, are they not those, which bear the sword, as Paul speaketh, not without cause, being God's Ministers and executors of wrath on him that doth ill? August. contra litter as Petiliani, lib. 2. cap. 83. Who list to be farther satisfied that Christian Princes may and aught to compel their Subjects to the worship of God prescribed in his word, and punish the refusers, let him read at large the places above quoted in this Father.  
6 Jerome treating upon that place of the Apostle, 
Jerome.  A little leaven leueneth the whole lump, saith; leaven is but a small thing, a thing of nothing, but when it hath corrupted the whole lump, by his vigour whatsoever it be mingled with, is converted into the nature of it. Even so perverse doctrine having his beginning from one, at first findeth scarce two or three admirers, but by little and little the canker creepeth into the body, according to the vulgar proverb, One scabbed sheep infecteth a whole flock: Wherefore as soon as the spark appeareth, it must presently be extinguished; the leaven must be removed from the whole lump, the rotten flesh must be cut off, and the scabbed sheep chased away from the fold; lest the whole house, lump, body and sheep, do burn, corrupt, putrefy, perish. Arius in Alexandria was but one little spark, but because he was not presently oppressed, the flame thereof consumed the whole world. Hieronym. Comm. in Cap. 5, ad Galat.  
7 Gregory Nazianzene saith, 
Greg. Nazianzene.  When impiety beginneth to show itself openly, we must resist it as much as we may, by sword, fire, or any other means, lest we be partakers of the evil leaven, or consent unto such as be infected with pernicious doctrine. Greg. Nazianzen. in Orat. propace. Again in another place, Cut off the Arian impiety, cut off the pernicious error of Sabellius. This I say unto the laymen, this I say unto the Clergy; and this I say unto the Magistrates. My words fight for the holy Trinity shall not have as much efficacy, as thy Edict shall, if thou wilt repress such as are infected with pernicious opinions. Nazian. Homil. in dict. evang. vide etiam Epist. ad Nectar.  
8 I can not stand upon particulars; 
Ambrose.  The Reader may peruse these places. Ambros. Epist. 32. ad Valent. Imp. Idem Orat. ad Auxentium de Basilicis non tradendis. 
Chrysostome  Item in Cap. 10. Lucae. Chrysostom. Homil. de Auarit. 
Optatus Milevit. Irenaeus. Cyprian.  sub finem Tom. 5. Optat. Milevit. contra Parm. lib. 3. Iren. adverse. Haeres. lib. 3. Cap. 3. quem citat Eusebius lib. 4. cap. 13. & Niceph. lib. 3. cap. 30. Cyprian. Epist. 55.64.73.74. and 76. Item lib. de lapsis, de unit Eccles. tribus locis, ac Test. ad Quir. lib. 
Origen. And Cyrill. Alexander.  3. cap. 78. Orig. in Apolog. Pamphili, & contra Celsum. Cyrill. Alexander. lib. 1. Quod unus est Christus.   

CHAP. V Reasons against Toleration and Permission of divers Religions, from the ancient Father's practice and carriage in their exemplar lives.  

Toleration unlawful by the Father's practice. john the evang.  1 WORTHY the noting is that saying of S. john the Evangelist, when he found Cerinthus in the bath: Let us fly hence, lest the Bath wherein is Cerinthus the Adversary of the truth, do presently fall down upon us, and we perish: as Irenaeus testifieth, who saith that he heard it of the mouth of Poly carpus S. john's disciple. Iren. adverse. Haeres. lib. 3. cap. 3.  
2 Who addeth also, 
Polycarpus.  that Polycarpus, when Martion the Heretic met him and said, Dost thou know me? answered; I know thee to be the first begotten Son of Satan. So much (saith Irenaeus) did the Apostles and their Disciples fear, that they would not communicate, no not in words and speech only, with those that adulterated the truth. Iren. ibid. vide Euseb. Hist. Eccles. lib. 3. cap. 22. & lib. 4. cap. 17. Niceph. lib. 3. cap. 3. & Euseb. lib. 5. cap. 19  
3 Furthermore, Irenaeus saith, that when Polycarpus heard any heretical speeches, he presently exclaimed, O good God, into what times hast thou reserved me, that I should endure these things! and so with all speed would fly away from the place where he sat or stood hearing such things. Epist. ad Florinum.  

Some Orthodox Christians.  4 Apollinaris reporteth, that in the times of persecution, when some Orthodox and catholic Christians were convented together with some other infected with the heresy of the Cataphrygians, to give testimony unto the faith; they dissented from them very much, and lest they should any way seem to give consent unto the mad and furious Spirit of Montanus and of those women his consorts, they could never be induced to communicate with them, no not unto the last gasp. Apud Euseb. lib. 5. cap. 15.  
5 Origen utterly refused to come to prayers together with Paul the Heretic (as I think Samosatenus) and that because from his childhood he had religiously and diligently observed that Canon of the Church against Heretics, 
Origen.  and always detested the doctrine of error. Apud Euseb. lib. 6. cap. 3.  
6 Dionysius Alexandrinus saith, 
Dionys. Alexander. and Heraclas.  that he received a Canon of Heraclas the Bishop, that such as were accused and convicted to converse much with Heretics defending strange and erroneous opinions, were excommunicated out of the Church. Apud Euseb. lib. 7. cap. 6.  
7 According unto this Canon, 
Marcellus.  Marcellus Bishop of Ancyra, being as yet Catholic and Orthodox, would by no means be present at the Counsels of tire and jerusalem; nor at the consecration of the great Temple at jerusalem built by Constantine; because he would avoid the society and communion of the Arian Bishops. Zozom. lib. 2. cap. 31.  
8 So also Liberius Bishop of Rome, 
Liberius.  in an Epistle unto the Eastern Bishops, excludeth from the communion of the Church, all such as refused to curse Arius. Socrat. lib. 4. cap. 3.  
9 Neither was Felix, 
Felix.  Liberius his successor, reprehended for any other cause, but because he used the company and society of the Arians. Zozom. lib. 4. cap. 10.  

The people of Alexandria.  10 Athanasius testifieth of the people of Alexandria, that they chose to be sick and endangered without visitation, rather than they would the Arians should come and visit them. Athanas. ad Orthodox. depers. Also that some of the vulgar sort, when they were whipped and scourged by the Arians for not receiving their heresy, said; We communicate not with heretics, whip as long as thou pleasest, but God will judge thee for these things. Athanas. in Epist. ad Solitar.  
11 Placilla the Empress, 
Placilla.  when the Emperor Theodosius signior desired to confer with Eunomius, dissuaded her husband very earnestly, least being perverted by his speeches he might fall into heresy. Zozom. lib. 7. cap. 7.  

The inhabitants of Samosetum.  10 Lastly, the Zeal of the Samosatenians is worthy commendation, who when Eunomius the Arian, being their Bishop, was washing himself in the Bath, notwithstanding he invited them to come in, yet would they not, but stood still speaking never a word, which the Bishop took as if it had been done in honour of him: But as soon as he arose, and came out of the Bath, the Samosatenians thinking that the water was infected with heretical poison, let it all run out into the sink, and commanded fresh water to be powered for them. Theod. lib. 4. cap. 14. Cassiodor. Hist. Tripart. lib. 7. cap. 16.   

CHAP. VI Reasons against Toleration and Permission of diverse Religions, from the Acts, Laws, Constitutions, Rescripts, Decrees and Edicts of Christian Emperors.  

Toleration improved by the law of Christian Emperors.  THe first Christian emperors being persuaded that diverse Religions could not be exercised and professed in a Monarchy, without tumults and commotions in the Commonwealth, without certain detriment to their Empire, and great prejudice to their government, enacted many severe and wholesome laws whereby they abolished all discrepant worship and contrary religions.  
1 Constantine the Great, 
Constantine.  as soon as he had embraced the Christian Profession, presently interdicted Sacrifices to be offered unto Idols: and commanded that in every City and region, the Idols should be pulled down and burned. Which Decree he afterwards ratified with many good Laws against all sorts and kinds of Idolatry: whereupon many, even in those times began to pull down the Temples of the Idols. Euseb. de Vita Constant. lib. 2. cap. 44. & lib. 3. cap. 52. & seq. & lib. 4. cap. 25. & 39 Socrat. lib. 1. cap. 14. Optat. Milevit. lib. 2. contr. Parmen.  
2 In like manner, Constantine used no less severity against the several Sects of Heretics: for having enfranchised the Christians, and made them free by a public Decree; lest the Heretics should think that the same freedom appertained unto them also, for that they usurped the name of Christians, the Emperor wrote unto Caecilianus Bishop of Carthage, that he had taken order with Anylinus the Proconsul and Patritius his Vicegerent to restrain and punish such insolent and obstinate refractories. Euseb. lib. 10. cap. 6. Niceph. lib. 7. cap. 72. Unto this Law Augustine seemeth to allude, saying, The same thing happened unto the Donatists, which happened unto the Accusers of Daniel; Lions devoured these, and laws them, by which they would have oppressed the Innocent, (Caecilianus) unless through the mercies of Christ we say that those laws are rather for them, which seem to be against them, because by them many are corrected and healed. August. Epist. 50. ad Bonifac. Again, Constantine was the first that ordained, that all their goods, that should be convicted of heresy and obstinately resisted unity, should be confiscate and sold. August. Epist. 48. ad Vincent. Yea, that the places of their assemblies and meetings should be confiscate. August. Epist. 168. ad januar.  
3 Again, Constantine disabled all Heretics to make a will of their goods, or any way to bestow any thing upon any man: yea he made them incapable of any legacies, or to enjoy any thing any way bestowed upon them. August. lib. 1. contr. Parm. cap. 7. vlt. & contra. Petil. lib. 2. cap. 92.  
4 Against the Arians he made this Edict; That for as much as Arius had chosen the wicked whom he would imitate, it was good reason that he also should bear ignominy and shame with the wicked: Wherefore, as Porphyrius for his impious books against Religion, had received his reward, to be obnoxious unto eternal reproach, and his writings burnt and buried in oblivion; Even so it pleaseth us (saith this good Emperor) that Arius and all his complices be termed Porphyrians; and whatsoever books any of them have or shall compose, that they be presently burned, and that if any man be deprehended to save or hide any of Arius his books, he be immediately put to death. Socrat. lib. 1. cap. 6. Zozo. lib. 1. cap. 20. Niceph. lib. 8. cap. 25.  
5 Eusebius citeth a prolix Constitution of Constantine against all Sectaries and Heretics whatsoever; wherein he utterly prohibiteth the exercise of their religion, either in public or private places; commandeth their books to be burnt, their goods to be sold, their houses to be pulled down, and proscribeth them as Traitors to his person, and enemies to the Truth. Euseb. de Vit. Constant. lib. 3. cap. 62. & 63. Whereupon ensued the conversion of many Heretics and Schismatics, as Eusebius, Zozomenus, and Nicephorus testify.  

Constantine, Constantius and Constans.  6 Constantine, Constantius and Constans, the Sons of Constantine the Great, decreed that no Sect should have liberty to exercise or profess their heresy; as Augustine recordeth. August. Epist. 166.  

Valentinian I.  7 Of Valentinianus I Augustine speaking unto the Donatists, saith; Read what Valentinianus hath commanded and decreed against you. August. Epist. 166.  

Gratian, Valentinian II. and Theodosius.  8 Gratianus, Valentinianus II. and Theodosius Mayor, enacted, that all people within their dominions and jurisdiction, should unfeignedly embrace one Religion, even the very same which Peter the Apostle taught the Romans, which Damasus did then teach at Rome, and Peter at Alexandria: branding the contrary professors with the odious name of heretics. Theodoret. lib. 5. cap. 2. Zozom. lib. 7. cap. 4. Cod. justin. lib. 1. tit. 1. de sum. Trin. l. 1. And in the next law in this title, they ordain, That no Heretic shall in any place bear office, to the end there might be given them no occasion to exercise the madness of their obstinate minds. Also they antiquate and annihilate any privilege or indulgence that they had by any special rescript fraudulently extorted before. Cod. justin. lib. 1. tit. 1. de sum. Trinit. l. 2.  
9 Again, it is manifest out of Augustine, that Gratianus and Theodosius enacted some decrees against the Donatists. August. Epist. 166. And Sulpitius Severus testifieth that for Priscillianus his sake only, an Edict was granted by Gratianus that all Heretics should be banished not only out of all Churches, but also out of the confines of the Empire. Whereupon the Gnostique Bishops, distrusting their estates, gave over willingly and departed, the residue being dispersed for fear. Sulpit. Hist. sacrae lib. 2. n. 69. Also, Theodosius banished Demophitus the Arian Bishop out of the Constantinopolitan Churches. Zozom. lib. 7. cap. 5. Niceph. lib. 10. cap. 8. Vide etiam Cod. justin. lib. 1. tit. 5. de Haereticis. l. 2. Omnes vetitae.  
10 Arcadius and Honorius the Sons of Theodosius, as also Constantius his son in law, 
Arcadius, Honorius and Constantius.  persuading themselves, as Nicephorus witnesseth, that Theodosius got all his victories and other good success, because of his care for the Church, and severity against Heretics, decreed as followeth: We also by this our Constitution do establish and ratify all pains, punishments and mulcts which our noble Progenitor of worthy memory hath ordained and decreed against the pertinacious and obstinate Spirit of the Heretics. Niceph. lib. 13. cap. 1. Cod. Theodos. l. 15. August. Epist. 166.  

Theodosius junior.  11 Theodosius junior son of Arcadius, and Valentinianus III. Constantius his Son, established the like decrees: Concerning all Heretics (whose errors and names we execrate) that is, concerning the Eunomians, Arians, Macedonians, and all others, whose sects we are ashamed to insert in our holy Sanction, who have divers names, but one perfidiousness: we command that those things be ratified, observed and kept, which our happy Grandfather and Fathers have ordained and decreed. Cod. Theodos. l. 51. Vide Ll. 35.36.43.46.56. Again, There can be no cure adhibited unto desperate diseases: wherefore lest these damnable sects do spread further, we ordain by this our ever-during Sanction, that their goods be confiscated, and that whosoever shall seduce any other man by his perverse doctrine, 
Note well.  he be destinated to the punishment of blood. Cod. Theod. l. 46. Novel. Theodos. de jud. Haeret. & Pag. Lastly, they conclude their general Laws against Heretics thus; We will and command all these laws to be so straightly executed, that it shall not be lawful for any judge to punish the crimes delated unto him, either with no punishment at all, or with a less than we have ordained, except he himself will suffer those things from which he saved others. Cod. Theodos. l. 56.  
12 Martianus the Emperor decreed that all Heretics should be repressed with capital punishment, 
Martianus.  and their books and writings burned. Cod. justin. lib. 1. cap. 5. de Haereticis, lib. 8. Quicunque. § 4. Nullum praeterea. Who list to read more of his penal laws against Heretics, I refer them to these places. evagr. Hist. Eccles. lib. 2. cap. 1. Niceph. lib. 15. cap. 1. & 5. Concilior. tom. 2. pag. 215.  

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

justin Senior.  14 So also did justinus Senior; who beside cut out the tongue of Severus the Heretic (who usurped the seat of Antioch) for his blasphemous heresy, and caused him to save his life by flight. Niceph. lib. 17. cap. 2.  
15 justinian no sooner enjoyed the Empire, 
justinian.  but presently composed matters touching Religion and banished all Sectaries. And although Theodoricus King of the goths, an Arian, earnestly solicited the Emperor to grant the Arians liberty of their profession, and added threats in case of refusal: yet notwithstanding the good Emperor nothing appalled, continued still in his constant resolution. Paulus Diaconus lib. 18. Niceph. lib. 17. cap. 9 Vide justin. Novel 42.  

justin junior.  16 justinus junior held the same resolution and constancy, as appeareth by his Epistle, registered by Nicephorus Callistus. Hist. Eccles. lib. 17. cap. 35.  

Constantinus Pogonatus.  17 Constantinus Pogonatus confirming the Decrees of the sixth Synod, added grievous penalties against the refractory Heteroclites. Synod. 6. sess. 18.  
18 Alexius the Emperor, 
Alexius.  is said to cause one Basilius, either a Physician or a Monk, to be burned for Heresy at Constantinople.  

King Edward the sixth.  19 Unto these I will add one memorable example of the worthy and famous Prince King Edward the sixth, of whom it is noted, to his great commendation, that few or no Sermons were preached at his Court, but he would be at them; and again, that he was never present at any commonly, but he would excerp or note them with his own hand. This godly King being dealt with by his counsellors, that the Lady Mary, his own Sister, which succeeded in the Kingdom, might be tolerated to use her conscience in Religion; his Answer and resolution was negative: So doth Master Fox report in the Acts and Monuments in these words. In the days of King EDWARD the VI Carolus the Emperor made request to the said King and his Counsel to permit Lady Mary to have Mass in her house without prejudice of the Law. And the Counsel on a time, sitting upon matters, of policy, having that in question, sent Cranmer then Archbishop of Canterbury, and Ridley then Bishop of London, to entreat the King for the same: Who coming to his Grace alleged their reasons and persuasions for the accomplishing thereof. So the King hearing what they could say, replied his answer again out of the Scriptures, so groundedly, gravely, and fully, that they were enforced to give place to his replication, and grant the same to be true. Then they after long debating in this manner with his Majesty, laboured politicly in an other sort, and alleged what danger the denying thereof might bring to his Grace, what breach of amity of the emperors part, what troubles, what unkindness, and what occasions sundry ways it would enforce, etc. Unto whom the King answered, willing them to content themselves, for he would (he said) spend his life and all he had, rather than to agree and grant to that he knew certainly to be against the truth. The which when the Bishops heard, notwithstanding they urged him still to grant, and would by no means have his nay. Then the good King seeing their importunate suit, that needs they would have his Majesty grant thereto, in the end his tender heart bursting out in bitter weeping and sobbing, desired them to be content. Whereat the Bishops themselves seeing his zeal and constancy, wept as fast as he, and took their leave of his Grace: and coming from him, the Archbishop took Master Cheke his Schoolmaster by the hand and said. Ah Master Cheke, you may be glad all the days of your life, that you have such a Schooler, for he hath more Divinity in his little finger, than all we have in all our bodies. Thus far Master Fox. Acts and Mon. Tom. 2. pag. 1295. Col. 2. edit. Anni 1583.   

CHAP. VII. That most of these Laws against Toleration and mixture of divers Religions, were promulgated at the instance and request of the Ancient Fathers. And that when the Emperors began to slack the execution of justice, to be indulgent and to collude with Heretics, they were either greatly blamed, or, at least, admonished by them. Also the Cause wherefore some Emperors were more connivent and indulgent towards Heretics.  

The Fathers procured Laws to be enacted against Toleration.  THESE Laws and Edicts against Heretics, were not only approved by the Ancient Fathers: but, for the most part, enacted and decreed at their suit and entreaty; as may be manifestly gathered, for that after every General Synod new Laws were published by the Emperors against the new Heretics, no doubt at the request of the said holy Fathers.  
1 Aurelianus a heathen Emperor made a decree against Paulus Samosatenus, at the request of the Fathers of the Synod at Antioch. Euseb. Hist. Eccles. lib. 7. cap. 24. Niceph. lib. 6. cap. 29.  
2 Constantine the Great, seeing he executed the sentence of the Nicene Synod concerning the burning of Arius his books, at the instance of Alexander Bishop of Alexandria, as Socrates, Zozomenus and Nicephorus do testify; Who doubteth but that by the instinct of the Fathers of the same Synod, he published that Constitution against Arius, which he sent to all Bishops throughout the world? Socrat. lib. 1. cap. 6. Zozom. lib. 1. cap. 20. Niceph. lib. 8. cap. 18. & 25.  
3 Theodosius Mayor after that the Arian and Macedonian Heresies were condemned in the second Ecumenical Synod, and in the first at Constantinople, made a Constitution, that the Arians should be expelled out of the Churches, and whosoever did not acknowledge Christ to be equal with God his Father; and that the Catholics should be substituted in their places, at the entreaty of the Fathers of those assemblies. Niceph. lib. 12. cap. 13. & 15.  
4 The same Emperor, at the request of the Ephesine Synod, published many Edicts against Nestorius, whereby he banished him, caused his followers to be termed Eunomian Heretics, decreed that his books should be burned: as is manifest by the Counsels Epistle unto the emperors Theodosius and Valentinianus. Ex acts Concil. Ephesini ab Ant. Contio editis.  
5 The 7. Council of Chalcedon, in their very Acts, exclaimed, Let Dioscorus the Egyptian Heretic be banished: and wrote letters unto the emperors Valentinianus and Martianus, saying: This verily we teach your godly Empirie, that you might consider both his (Dioscorus) malice, and the sincerity of the just sentence (we take God to record) pronounced against him. For our parts, we have done our duty, and we believe that you are most godly, and most Christian Emperors, knowing the horror of your venerable authority against evil men, and what care you have of Ecclesiastical peace. Upon the receipt of which letters, those severe laws were decreed against the Heretics, which are registered among the acts of the said Council. Act. 2. Concil. Chalced. Tom. 2. Concil. Act. 3. & 16.  
6 But if at any time the holy Fathers saw the emperors minds changed, or any thing inclined to remissness towards. Heretics, or any way to collude or favour them, they presently dissuaded them, sometimes by mild admonitions, and sometimes by severer increpations and censures. 
The Emperors admonished by the Fathers.  So at the counsel of Ascholius Bishop of Thessalonica, who affirmed that the East swarmed with Heresies, partly through the lenity of Constantius, and partly through the improbity of Valens, Theodosius sent his edict against. Heretics from Thessalonica to Constantinople, whereby Demophilus was expelled, and Gregory Nazianzen surrogated into his office. Zozom. lib. 7. cap. 4. Niceph. lib. 12. cap. 6. 7. & 8.  
7 When the Arians by diverse deceits laboured to alienate the Emperor Theodosius his mind from favouring the Catholics, to think better of their faction; and had prevailed so far, that unless the Empress Placilla (as we have noted before) had dissuaded her husband, he had admitted the crafty, cloquent and learned Eunomius to confer with him: 
A memorable fact of Amphilochius.  Amphilochius Bishop of Iconium, a venerable Olde-man, went unto the Emperor, and beseeched him to expel the Arians out of his territories; which when the Emperor differred to do, as a thing too rigorous and severe, and had put off that business until some other time, the Reverend Amphilochius departing quietly, invented this memorable stratagem. Being called into the Court together with some other Bishops, he saluted the Emperor with all awful respect and dutiful reverence; but drawing near unto Arcadius, the emperors Son, who then also was newly chosen Emperor, he spoke very familiatly unto him, and stroking his head, said; Good morrow thou also, my Boy. The Emperor perceiving his rustical carriage and rude salutation, would have taught the Bishop how to salute his Son in better sort; but Amphilochius replied. No, no, the honour that I have done him is good enough for him. Whereat the Emperor falling into a rage, commanded with many reproachful terms, to have away the old doting fool. Then the reverend Father, as he was carried away, said; Seest thou, o Emperor, how thou canst not endure any injury done unto thy Son, but art enraged because we have not honoured him sufficiently: Even so it behoveth thee to consider that the celestial Emperor, the Father of the only Begotten, is angry at those which will not give his Son the same honour with himself, but presume to rob him of his glory, affirming that he is inferior and less than the Father. The Emperor considering whereto the fact tended, and admiring his grave and wise speeches, commanded him to be brought again, fell down at his feet and craved pardon. And being thoroughly confirmed by Amphilochius his sayings, he enacted new laws against the Arians, whereof we have spoken before. Zozom. lib. 7. cap. 6. Niceph. lib. 12. cap. 9  
8 Also, when Valentinianus II. being seduced by his mother, an Arian, had published a decree, wherein he commanded that the Churches might be delivered up unto the Arians, 
The courage of Ambrose.  Ambrose resisted the Emperor to his face at Milan, and refused to deliver up his Church, saying: We give unto Caesar that which is Caesar's, and to God that which is Gods. Tribute is due unto Caesar, we deny it not; But the Church is Gods: wherefore we may not yield it unto Caesar, because the Temple of God cannot be Caesar's right. Ambros. Epist. 32. ad Valent. Imp. & Orat. in Auxent. de Basilicis non tradendis. Et Epist. 33. ad Marcellam. The places are worthy the reading.  
9 What shall I speak of Chrysostome? The Arians were permitted to hold a Synod within his City: wherefore he having gotten fit opportunity, when the Emperor Arcadius was come to the Church: Tell me, saith he, o Emperor, whether if any man would insert base and abject stones into that fair and specious Crown, which thou wearest upon thy head, wouldst thou not be offended with him? The Emperor yielding, Chrysostome replied; Well, dost thou not think that the Emperor of heaven will be offended, if in a godly city, which is sincere and sound, a scabbed and infectious member be permitted to inhabit, seeing it is required of every one, either that he be converted, or that he be banished? When the Emperor heard these things, he sent for the chief of the Arians, and commanded them, if they would not relinquish and abandon their wicked opinions, to departed and begun presently. simeon Metaphrast. in Vita Chrysost. The same Father resisted Gainas, a barbarous Arian captain, in the emperors presence. Niceph. lib. 13. cap. 5. & 6. & Chrysost. Homil. de Auarit. sub finem Tom. 5.  
10 I omit, for brevities sake, to relate how Athanasius resisted Constantine, in the same quarrel, as appeareth out of his 2 Apology.  
But let us consider what it was that sometimes caused the Emperors to be negligent and remiss in executing their Office, and how they were either induced or seduced to favour Heretics, or to collude with them. 
The causes wherefore some Emperors were remiss and indulgent towards Heretics.  The causes in many were.  

I The goodness of their nature and mildness of their disposition and clemency. But Magistrates must either do justice, or cease to be magistrates.  
TWO Improvidence, for they thought that Heresies would vanish and fall of themselves; and that at length Heretics would cease and return unto the Church by the examples of Godly men, especially of the Prince.  
III The scythical immanity of their predecessors against the Catholics; which that they might avoid, they fell into dissolute clemency; whereof many have repent themselves afterwards.  
IIII The wicked advise and counsel of corrupt Courtiers caused others to offend, who rashly believed them in all things. So Constantia, Constantine's Sister, and Eusebius the Bishop of Nicomedia deceived the Emperor, advising him to restore Arius and his Complices, that were banished by the Nicene Council; which he did. Socrat. lib. 10. cap. 25.  
V Fear of greater mischief and shame hindered some of them from proceeding against Sectaries. So Arcadius was about to grant the Arians a Church, at the entreaty of Gainas a barbarous Captain, had not Chrysostome confounded that ruffian before the emperors face. Niceph. lib. 13. cap. 5. & 6.  
VI Heraclius Caesar, being imprudently carried away by some Bishops into the opinion of the Monothelites, when that Heresy was afterwards condemned in the Council of jerusalem, the Emperor, because he would avoid the opinion of inconstancy, being ashamed to recant, became a mere Neutral, and held neither one way nor other.   
Herein may our Christian Kings behold, as in a glass, the rocks of offence, whereat some of the ancient Emperors impinged, that they may beware and avoid them, and take heed lest they in like manner, by licentious impunity, seem to favour Sectaries and Heretics.   

CHAP. VIII. Of the certain danger, mischief, inconveniences and confusions, which Toleration and mixture of divers Religions bringeth unto the Commonwealth. And how the judgements of God prosecuted such Magistrates as permitted licentious profession, and also the Commonweals wherein such dissoluteness hath been exercised.  
THAT Toleration and mixture of divers Religions is very dangerous unto any established Commonwealth, 
Toleration very dangerous.  may be proved, as well by the example of all well-ordered States, which could not endure innovation in Religion, because every thing naturally abhorreth from that which is pernicious and hurtful unto it: as also by many impregnable reasons.  

ethnics could not endure it.  1 The Pagans could not abide to alter their ancient received Religion: because, as Cicero testifieth, Religion being once changed, the confusion of Civil life will soon follow. Cic. Act. 6. in Verrem. Hereupon was that law enacted, No man must worship strange gods. Inter Leg. 12. Tab. And the enemies of Socrates seeking any calumny to put him to death, invented no other, than that he seemed to disturb their ancient Religion, and to bring in new gods.  

Persecution from Toleration.  2 Hence arose the persecutions against Christ, his Apostles, and the primitive Christians: because the Adversaries persuaded themselves that diversity of worships could not be admitted without great commotions, and detriment unto the Empire. The pharisees say of Christ; This man doth many miracles, If we let him alone, all men will believe in him, and the Romans will come and take away both our place and the nation. joh. 11.48. Again, they calumniate him saying; We have found this man perverting the nation, etc. Luc. 23.2. So also after Christ's ascension, the Gentiles accused the Apostles saying; These men trouble our city, And preach ordinances which are not lawful for us to receive, nor to observe, seeing we are Romans. Act. 16.20.21.  

Civil government cannot continue long without purity of Religion.  3 Again, as the Soul governeth the Body, and the body yieldeth obedience and defence unto the Soul, as unto his governor; So Religion is as it were the soul unto politic regiment, which should guide the same; and politic Regiment ought to yield the duties of obedience and defence unto Religion. Wherefore if Religion be endangered or corrupted with the foul contagion of licentious profession; what hope can there be that the civil government can long continue inviolate?  

Toleration dissolveth the bonds of obedience.  4 Diversity and dissension in Religion dissolveth the bonds of obedience, of love and amity amongst Subjects; for it breedeth exacerbation of mind, and causeth diwlsion and distraction of affections; and consequently prepareth way to tumults, uproars, seditions, massacres and civil wars, whereby the state of the commonwealth is utterly overthrown.  

It was the forerunner of the overthrow of the Empire.  5 Toleration of diverse Religions and immunity of profession hath been the forerunner of the confusion and ruin of the greatest states, as appeareth in the Empire.  

Of jury.  6 So also God permitted jury to abound with diversity of Sects in the days of Herode; as the Sadduces, the Essenes', the pharisees, the Herodians, that is, Courtiers which were of all Religions, or rather of no Religion, wholly depending of their Prince's pleasure; when he purposed to destroy the jewish Commonwealth, and to bring all in subjection to Christ.  

Heathen Emperors permitted toleration, to root out Christian Religion.  7 It hath been the cause also of the confusion, defection and ruin of the most famous and flourishing Churches, and a supplanter of Religion. For the Pagan and Apostata Emperors, because they would supplant the true Christian Profession, granted liberty and immunity unto all Sects of Heretics.  
8 So justine Martyr complaining unto Antoninus Pius writeth: All they who proceed from these (Simon, Menander and Martion) are indeed called Christians, as all Sects of Philosophers are termed by one general name. And whether they be infamed with those odious lies, of putting out the lights, promiscuous company, and devouring of human flesh, we know not; but this we certainly know, that not one of them is put to death by you. justin. Mart. Apolog. 2.  
9 So Apollinarius the Hieropolitan speaking against the Cataphrygians, saith: Is there any one of the disciples of Montanus and of those foolish women his complices, who ever suffered persecution at the hands of either jew or gentle? Certainly not one. Apud Euseb. lib. 5. cap. 15.  
10 So Cyprian speaketh; What saith the Novatian Heretic to these things? Do you acknowledge which is the Church, who is the Minister of God and of the house of Christ, who be those Servants of God whom the Devil vexeth, who be those Christians whom Antichrist impugneth? He seeketh not to over come those whom he hath already conquered, nor careth to foil whom he knoweth are his own; etc. Cypr. Epist. 57 ad Corn. And in another place, The enemy of Christ impugneth and persecuteth none but the Soldiers of Christ; he contemneth and passeth by the Heretics who are foiled and become his Champions. Cypr. Epist. 58. ad Lucium.  
11 So Constantius the Arian Emperor tolerated other small Heresies, as his Sisters, 
Constantius.  to vomit their blasphemies against Christ, but persecuted only the Christians, as Athanasius testifieth. Athanas. Epist. ad Solitar. Zozom. lib. 4. cap. 19 & 26.  
12 So julian the Apostata, 
julian.  at the request of Rogatianus and Pontius granted liberty of perdition (these be Augustine's words out of Optatus Milevitanus) unto the Sect of Donatus; and then gave up the Churches unto Heretics, when he restored the Temples to Devils; thinking by that means to root out the Christian name from the earth, if envying the unity of the Church, from which he fell, he freely permitted all sacrilegious dissension. August. Epist. 166. Optat. Milevit. contra Parm. lib. 2.  
13 So Basiliscus freely tolerated whomsoever he thought would resist the Orthodox and Ecclesiastical doctrine. 
Basiliscus.  Niceph. lib. 16. cap. 2.  

Constantinus Copronymus.  14 So Constantinus Copronymus persecuted Christians only, and tolerated jews, Magicians, Pagans, and all sorts of Heretics. Zonar. Annal. lib. 3.  
15 
Nicephorus.  So the Emperor Nicephorus, to the end he might spare the Manichees, gave freedom of profession unto all Sectaries, and vexed only the Catholics. Paul. Diacon. lib. 24.  
16 
Theodoricus.  So Theodoricus King of the Gotthes granted the Arians a toleration, putting Symmachus, Patritius, john Bishop of Rome to death, and banishing Boëtius, and afterwards killing him also. Sigebert. in Chron.  
17 
Toleration rooteth out all Religion.  Furthermore, if Shepherds did suffer their sheep to wander up and down the mountains; would they not become a prey unto Wolves? If a ship be carried with every wave and puff of wind, without direction of the Pilotte, should it escape shipwreck? If the Magistrate permitted his Subjects to govern every man himself and his family; could such a divided regiment long endure? So, if every Sect be tolerated to profess what they list without restraint; who seethe not that such wicked licence tended to abolish all Religion?  
18 Besides, Nothing can be more unsafe and dangerous to Kingly State, 
Toleration dangerous to Kingly estate.  then to use Ministers of diverse affections in Religion: as well because they can hardly live peaceably among themselves without simultation; as also because his fidelity that is contrarily affected in Religion may justly be suspected; seeing he reputeth the King an enemy to God and all godliness.  

Pernicious to Subjects.  19 Also, Nothing can be more intolerable and pernicious unto the Subject, than toleration; partly because that justice cannot be sincerely and duly administered by Officers of contrary Religion; and partly because of the continual danger wherein they stand to be infected with heresy: for it is hard to touch pitch, and not to be defiled therewith.  

Toleration provoketh Gods plagues.  20 Toleration causeth a division between God and us, it provoketh Gods curses, his plagues and judgements upon that King or Prince, who being careless of Religion, tolerateth Heretics & Idolaters; and also upon that kingdom or Commonwealth, where Heresy and Idolatry is exercised.  

Emperors plagued for toleration. Constantius.  21 Theodoret, and after him Nicephorus, speaking of Constantius, say: At that time when he heard that julian, whom he had declared Caesar of all Europe, began to conspire and move sedition against him, that had extolled him to so great honour; departing from Syria into Cilicia, he fell into an Apoplexy and died. Because he kept not the heritage of his Father's piety whole, he was destitute of that helper which his Father had ordained for him: wherefore he grievously and bitterly lamented that he had changed Religion. Theodoret. lib. 2. cap. 31. Niceph. lib. 9 cap. 50. & lib. 10. cap. 1. For he repent of three things, although all too late, as Greg. Nazianzen testifieth. 1. That he had elected julian to be Caesar. 2. That he had banished Athanasius. 3. That he had changed Religion. Naz. in vita Atha. & apud Nice priori loco.  
22 
julian.  Also, The death of wicked julian (as Theodoret speaketh) declared his temerity and impiety in granting toleration to the Gentiles and to all Heretics. For going over into Persia to war against the Christians, upon the sudden he was wounded with an arrow, which he took out of his body, and filling his hand full of blood, he threw it up into the air crying out, Thou hast overcome o Galilean, (so this blasphemous dog termed our blessed Saviour) thou hast over come; and so died presently. Theodor. lib. 3. cap. 20. Niceph. lib. 10. cap. 34.  
23 Likewise Valens, 
Valens.  that great favourer of Heretics, being in great distress, was forsaken of his brother Valentinian, who sent him answer, that it was not lawful to aid him that fought against God; and refusing the council of Terentius and Trajan his Captains, and of Isaac Bishop of Bretanioa, who told him that fight against God, he must needs be destitute of God's help, would notwithstanding desperately fight against the Barbarians; and sending his army to the battle, he withdrew himself into a village hard by expecting the event of the field. But his Soldiers being not able to stand in the Barbarians face, turned their backs and fled: the Barbarians pursuing after them made a great slaughter, and coming upon the village where Valens was, they burned it together with the Emperor. Theod. l. 4. cap. 28. Niceph. lib. 11. c. 49. & 50.  
24 Basiliscus the Tyrant being by God's judgements betrayed by his own Captains, 
Basiliscus.  and delivered into the hands of Zeno the Emperor, was sent into Cappadocia, and there murdered with his wife and children. Niceph. lib. 16. cap. 8.  
25 Having spoken of the Emperors on whom God showed his judgements, for wicked toleration and collusion with Heretics; it remaineth to speak a word or two of commonwealths, which in like manner were punished by divine wrath.  

commonwealths and cities plagued for Toleration. Nicomedia.  26 Constantius in favour of the Arians calling divers Synods; at Nicomedia when there was a Synod congregated, a sudden earthquake overthrew almost all the buildings in the city, together with the temple that had been but lately built, and the city walls; wherewith infinite numbers were slain; and the timber taking fire by reason of the furnaces, baths, and shops of artificers, the whole City seemed as it had been but one bonfire. Nice. lib. 9 cap. 39  

The Roman Empire.  27 During the reign of julian the Apostata, God sent divers calamities into the Roman Empire: insomuch that it was not safe for men to tarry within doors, by reason of earthquakes, nor to walk abroad by reason of great tempests of thunders, lightnings, hail etc. 
Alexandria.  The city of Alexandria was overflown and drowned with the sea. Also at other times the drought was so great, that it killed all fruits, and infected the air, whereupon ensued such a famine, that men were feign to feed on beasts food; which ended with a pestilence and very great mortality.  
28 Of Valens his times thus writeth Nicephorus. After the war against Procopius, there fell hail, as big as great stones, and there were such earthquakes in divers places, which did very great harm in many countries, 
Nicaea.  but quite overthrew Nicca a city in Bythinia. This was the twelfth year after the Subversion of Nicomedia. And not long after by another earthquake Servia a city in Hellespont, 
Servia.  was utterly destroyed. And a little after, showing the cause of these calamities, he addeth; This hail and earthquakes, as most men think, 
Note well.  proceeded from the anger of God against the Emperor, because he banished many Bishops, and was about to put to death, whosoever did not subscribe unto the opinions of Eudoxius. Nicep. li. 11. c. 5.   

CHAP. IX. A Consideration of an Epistle apologetical written by a Puritane-Papist, in favour of Protestants, Papists, and those of the Reformation.  
HAVING laid down such Reasons, as (in my simple opinion) may move any reasonable, moderate and sober man fearing God, to dearest factious Toleration: it remaineth to answer the arguments of the contrary Paradox, which because they are couched together in a small Pamphlet lately cast abroad to move sedition, I will briefly examine that whole Tractate ab ovo admalum, as they say.  
It is a little book in 8ᵒ. conterning 3. sheets of paper: the number of every folio shallbe set in the margin in his due place; the former side or face shallbe distinguished by the letter (a) and the latter by (b). The Title is this;  Fol. 1 (a) AN EPISTLE, OR APOLOGY 
1 Yea rather, of a false, idolatrous and uncharitable Papist.  of a true and charitable brother of the reformed Church in favour of Protestants, Papists, and those of the Reformation, for a 
2 As if the proceed against Papists hitherto were immoderate.  more moderate 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 means as were practised in the Apostolical, and Primitive Church for planting the faith, and rooting out of error, tending to 
3 He speaketh by contraries.  unity of Religion, loyalty to the King's Majesty, increase of honour to him and his posterity, and good of the Commonwealth. 
ANSWER.  
A CERTAIN Stranger coming on Embassage unto the Senators of Rome, and colouring his hoary hair and pale cheeks with vermilion hue: a grave Senator espying the deceit, stood up and said: What sincerity are we to expect for at this man's hands, whose locks and looks and lips do lie? So the Libeler counterfeiting a sweet voice as jacobs', but having rough hands as Esau's, 
The auctor of the Epistle, a dissembling Hypocrite.  styling himself a true and charitable Brother of the Reformed Church, being indeed an old Idolatrous Papist that hateth to be reform, what sincerity are we to look for at his hands that so notably dissembleth his religion, even at the first entrance? But for all his cunning, as shibboleth bewrayed an Ephraimite. judg. 2.6. so the Libelers style, his words and phrases, among many other evident reasons, descry that he is an admirer of the Decretal doctrine; which appeareth as well out of this very Title, as out of the Book itself.  

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 affirm of himself. 2. Out of these words, by searching the Scriptures, and examining their Spirits for the sense etc. which is not the usual style of any Protestant. 3. Because he distinguisheth between Protestants, and them of the Reformed Church; which no Reformer ever did.  
TWO Out of the Book itself. To omit his style, words, or phrase of speech; it appeareth he is a Papist. 1. Because he citeth the Scriptures in Latin after the vulgar Translation; as fol. 1. b. 2. a. 3. a. 4. b. 5. b. 11. a. etc. 2. Because he braggeth of the number and multitudes of Papists. fol. 2. b. 5. b. 3. Because he speaketh of the late Queen without any reverence, 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, sometimes in the person of a Puritan, fol. 2. b. etc. sometimes in the person of a Protestant, fol. 4. a. 8. b. 19 b. 23. a. and sometimes discloseth himself a plain Papist. fol. 13. a. 20. a. 5. Because he urgeth the division between Protestants and Puritans, to be not in ceremonies only, but insubstantial points of faith. fol. 4. a. which the Puritans do not affirm. 6. Because he termeth the King's coronation and unction, Papistical ceremonies, fol. 4. b. which Puritans do not. 7. Because he slandreth and belieth his Majesty to take upon him the title of Supremacy (he meaneth Supreme head of the Church, for otherwise the Puritans never denied his majesties lawful Supremacy in all causes Ecclesiastical and Civil) in matters of Religion. fol. 5. a. 8. Because he slandereth the kingdom to contain all Sects of Religion. fol. 6. a. 9 a. 10. b. 19 b. 9 Because he slandereth the Queen's government, and saith that Papists are faithful to God in their Religion. fol. 6. a. 11. a. etc. Which Puritans cannot endure. 10. Because he maketh the Puritan to speak phanaticallie, and to contemn the Book of articles. fol. 8. b. 9 a. yea and sometimes falsely to accuse himself of sedition and treason. fol. 14. b. 11. Because he speaketh disgracefully of Bishop jewel and favourably of his Adversaries, fol. 13. a. 12. Because he prayeth that jewels Challenge may be prosecuted in all points; which no Puritan doubteth of. fol. 13. a.b. 13. Because he glanceth at the Queen for protecting the Netherlanders. fol. 18. a.b. 14. Because he belieth Luther, to have dealt with the Germans, to call in the Turk. fol. 20. a. 15. Because he wisheth the King's Majesty to keep friendship with the Pope himself. fol. 21. b. 16. Because he desireth marriage with Spain. fol. 23. a.  
But to leave the Auctor as he is, a Machiavellian Hypocrite, let us come to the Libel, and examine how Toleration tendeth to unity of Religion, Loyalty to the King's Majesty, etc. as is pretended in the Title.  
Worshipful and my loving brother in the Lord, I have received your loving advertisements 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 zeal ever to maintain the Gospel. In which respects I take in good part your severe reprehension and distaste of the advise I lately gave for a milder course in matters of (b) Religion, then hath been for many years in this Realm 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 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 therefore 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 vos conturbant, for with him you may so pray that they which withstand and hinder the course of the Gospel 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 God's word, in this our opinions are different. Fol. 2 (a) 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 thereto. 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 Souls health, and eternal salvation, but also for the civil policy and temporal government of his majesties Dominions. For whosoever would wish or seek to 
1 By this Reason the Libeler is neither of God. nor a good Poluician, for in the whole course and scope of this Epistle he aimeth at nothing so much, as to nourish division.  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 
2 All his majesties Kingdoms, through God's special blessing, profess the Gosell: only some few particular members in the same are diversly affected in Religion, which are neither so great nor so many in number (God be thanked) that any of his highness Kingdoms should be denominated of them.  kingdoms diversly sorted, and affected in Religion) might have that gracious virtue of the Adamant stone to draw unto him, and (b) win to unity in Faith the people of diverse nations so committed to his charge. For who of us all doth not desire from his heart that the 
3 As who would say the Protestant's walked in darkness as well as Papists.  Protestants, and Papists of England, which are many in number, and the Papists of Ireland, where there are 
4 The whole kingdom of Ireland man fest selandred.  few or none other, and the Nobility of Scotland, of the which 
5 Two or three among add the Nobles of Scotland the Libels reckons no small number. But indeed this libeling Papist see emes to be melancholic, that imagines all the world to be his  no small number incline that way, would come with us to the pure light of the Gospel, and 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 
6 Here all Protestants are included within the number of one or two.  Protestant, and Papist. And since that to further and 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 God's holy word. Which though it be sweets, and not violent, yet is it a two edged sword (a) that cutteth on every side and pierceth Folly 3 more deeply 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 
7 Note the Libelers Andabatismus. For all this is against himself.  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 betimes be cut off; In matutino interficiebam omnes peccatores terrae. So did that holy King David, and pleased God highly therewith. Thus much your arguments do prove sufficiently. For in this sense the King beareth the sword to destroy all sin, and sinners in matutino, that is to say betimes while sin and sinful errors are newly budding, and may be cut off 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 
8 The Parable be alludeth unto, is expounded afterwards in his due place.  sleep too long they spring so high, and spread so far that whosoever should then attempt to pull them up, should destroy much corn (b) withal, and do more harm than good. This then is the point wherein we jar. You think it needful that the King's Majesty proceed to authorize, & establish our Religion by the 
9 To compel obstinate Heretics and Idolaters to the outward discipline is not is establish Religion by the sward.  sword, to repress all other sects by severity of Laws, such as were 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 case; and I 
10 A manifest mistaking.  take this my advise to be 
11 He speaketh all by contraries.  better grounded than yours in the written word, to approach nearer to the wisdom and course of God's 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 & increase thereof, as shall appear by the experience we have seen with our own eyes and in these our days, as well in his majesties Dominions, as in all Nations round about us.  
Fol. 4 (a) That we have 
12 Lucianicall scorning and sardonical laughter of the Libeler.  slept too long all writers agree, and 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 
13 And yet this fellow would be thought to be no Papist. But he lieth stoutly like a Papist, and an Ass may be discerned by his cares.  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 
14 It were hard indeed to destroy all: but the wise Magistrate knoweth that there are divers sorts of Offenders, some weak, others wilful etc.  all these that are in faith opposite unto us were overmuch cruelty; to compel them to an external worship against their conscience were no less 
15 Nothing less than dangerous.  dangerous and damnable for us then for them; to impoverish them by statute laws were to impoverish ourselves being so linked to them as many ways we are, yea it were a great 
16 The disabling of Papists is rather a great strengthening of the state.  weakening to the whole body of the estate to the detriment of our sovereign Prince, and of the Common wealth: for the wealth of the 
17 True, of the loyal and obedient subject, but not of the contrary.  subject is the treasure (b) of the king, and the multitude of his people is his strength and glory: Gloria 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 
18 It is shameful and ignominious indeed to change from better to worse as the Libeler did. Augustine changed his opinion in the same question, but quite contrary to the Libeler: His words are these. I was once so munded that I thought no man ought to be forced to Christian unity, but that we should deal by persuading, strive by disputing, conquer by reasoning, lest they proved dissembling Catholics, whom we knew professed Heretics. But this my opinion was overcome, not by words of contradiction, but by evidence of demonstration. For amongst many examples and instances my own City was brought against me, which being altogether of Donatus his part, was converted to Catholic unity by the rigour and terror of Imperial laws, whom now we see so to detest the perniciousnes of your animosity, (he speaketh to Vincentius the Donatist) as if it had never received and professed the same. So also many others were showed unto me by name, that out of the things themselves, I might acknowledge that even in this case, that which is written might be understood, Prou. 9 Give occasion unto the wise man, and he willbe wiser. Thus far Augustine. In Epist. 48. ad Vincens.  not always been, and you (as you suppose) note to my shame, yet I hold it not ignominious to change for the better upon these and 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 and confess with Paul, 
19 But the libeler iam sapit vs pravus, for he glorieth in vomiting his own shame.  Sapiebam ut paruulus, my undiscreet zeal blinded my understanding, and in my judgement there wanted ripeness and maturity.  
As you do now, so did I then storm within myself to see his Majesty 
20 As though his Highness were not able to rule himself.  ruled by the Protestants not only in those 
21 A Machavellian practise to bring the Puritans in detestation with his Majesty, who never accounted thus of his Coronation and Unction,  Papistical ceremonies of his coronation and 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 (a) he found it, Fol. 5 and take upon him the title of 
22 Good Sir, there is difference between Supremacy and Supreme head: this latter Caluin saith that some attributed unto K. Henry. 8. of undiscreet. zeal  supremacy in matters of Religion, a point highly blamed in K. Henry 8. by Master Caluin, (who without all controversy was one of the chiefest instruments of the Gospel) and 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 
23 Soft and fair, the weather is not so calm not the reason still as you would make the world believe.  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 and country 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 known wisdom and zeal) I understood that the Marquis Rosne Lord Treasurer of France sent hither as Ambassador did amongst other points very mainly 
24 Whether this be true or no, his Majesty best knoweth and I think i● is extreme presumption and arrogancy for a●y subject to disclose the secrets of his Sovereign: But what do not disloyal Papists dare to▪ It may be that Marquis de Rosne persuaded the K not to force any 〈◊〉 Protestans Subjects to the business of Religion: but it is not likely he spoke any thing in favour of Papists: and if he did, his Majesty knoweth what he hath to do well enough.  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 further understanding how 
25 Great Britain hath no cause (God be thanked) to e vie them this quietness.  quietly our brethren in France live together with the Papists under laws provided for that purpose, I find that this (b) Nobleman hath dealt honourably with his Majesty, and given the same advise by which the King his Master won France and established his 
26 Because the Papists would never acknowledge him to be their lawful King until he had made profession of their Religion.  Crown in peace.  
I will not follow the Libeler in his immethodical & idle Digressions, sit to prevail with worldly minds, that never tasted the truth, which if I should labour to repel with such a discoursing style, I should but waste paper and weary the Reader; wherefore I will join issue with him in as few terms as may be.  

The Libelers Proposition.  His Proposition briefly is this; No man is to be compelled to embrace Religion, by the temporal sword of the Magistrates power, but is to be persuaded by the eternal sword of God's holy word. In the mean time, he would have every man left to himself, to embrace what Religion he pleaseth; as he professeth, fol. 23. b.  
What we are to judge of this Proposition, is fully declared in the former part of this Treatise. But to speak yet more plainly upon the present occasion; I can but wonder with what face the Papists dare frame such a Proposition, as is directly contrary unto the doctrine and practice of their Church! Why, for shame, rebuke they that in others, which they allow in themselves? Wherefore do they daily compel infinite numbers with extreme violence to recant and foresweare the persuasion of their faith? 
The Papists would compel; but not be compelled to Religion.  Or can they yield any reason that they may compel others, but none must compel them? Their enquiring, their burning, their murdering of thousands, without any respect of innocent, guilty; learned, unlearned; old, young; men, women, is indeed very lamentable; This kind of compulsion, 
The Popish Compulsion.  whereby their Prelates make it their occupation to persecute to death all sorts, ages, and sexes which refuse their school tricks and devilish Decretals, we detest with our heart, and dissuade with our tongue; affirming that they ought rather with mildness & patience seek to recover such as they think lost. Yet in Christian Kings and Princes, 
How Christian Princes may compel.  who bear the Sword, as the Apostle saith, not in vain, & are Gods Lieutenants not only to procure peace between men, but also by laws to maintain Religion towards God, we do not dispraise moderate correction when need so requireth, who with convenient sharpness of positive Laws ought to amerce, banish and diversely punish Heretics. Which Christian justice tempered with equity exercised by his most excellent Majesty, neither can their friends deny to be charitable, nor themselves gainsay to be suitable to that coaction, which the Scriptures commend in josiah and other godly Kings, which the virtuous Emperors followed in the Primitive Church, and which the ancient Fathers upon deep Consideration found allowed by God himself, as the chief point which he requireth at the hands of Christian Princes.  
True it is, that Religion useth rather to persuade, then to compel; that GOD did rather show, then exact the true knowledge of himself; and that true Bishops and Pastors ought rather teach, then torment their flock. Yet are the obstinate and stubborn refractories, 
Papists may be compelled to abandon their Heresy.  who refuse instruction, to be compelled by the Magistrates, for dread of punishment tempered with good instruction, to forsake their heresies and forbear their Idolatries, wherewith Christ is dishonoured, and his truth defaced. Otherwise, questionless, the Lord will enter into judgement with his Deputies and Vicegerents, and exact a strict account for his name blasphemed, his Son refused, his truth scorned, his Sacraments profaned, his word exiled: and than what answer must be made for the ruin and shipwreck of faith, the harvest of sin, and murder of Souls, consequent always to the free profession of heresies, I leave to be fully considered and wisely prevented by Christian Magistrates, who must think that silence provoketh, connivence and toleration enboldeneth their Subjects to forsake God and his Church, even as in civil affairs the slacking of justice doth maintain disorder.  
But let us hear the Reasons which the Libeler urgeth to maintain the contrary paradox.  
Let us then examine whether this advise agree with the word, and may stand with the true zeal of the gospel.  
It seemeth to me that without all reply the case is already overruled and resolved by Christ's express sentence. Matth. 12.  
In the parable of the seedsman who sowed good seed in his field, and none but true 
1 Good seed doth not signify true doctrine, but the Children of the kingdom, see Matth. 13 38.  doctrine: but whilst men were a sleep the enemy of truth came and oversowed the Cockle of 
2 tars (or Cockle, seeing the Libeler, following the Rhemists, will have it so) do not signify error, but the Children of that wicked one. Matth. 13.38.  error: his servants had slept so long that the blade shot up and overtopped the wheat before it was espied: the zealous 
3 This restriction is not warrantable.  ministers of the truth awaking, and seeing the field in this case, offered to go and 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) and let them grow together until the harvest, Sinite utraque crescere usque ad messem. Which by his own (a) interpretation is the end of the world. and he giveth this reason thereof. Fol. 6 Lest in pulling up the Cockle ye root up also the wheat.  
If Christ will have it thus why do you blame my 
4 The ease is unlike; Read the Answer.  advise that a Christian king should do the same rather than use the sword of force and violence upon any the like occasions.  
The reason that our Saviour allegeth is in our case most pregnant and weighty. For whereas in all his majesties Dominions men of 
5 A manifest slander.  all Religions are so linked together with us in blood, alliance, friendship, and otherwise that in pulling up the one 
6 Popery is not so deeply rooted, God be praised.  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 
7 But the wisdom of the Magistrate may provide that no innocent be prejudiced by the punishment of guilty persons.  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 and children undone and (b) pressed with misery although they wear most zealous in the Lord; and we that had matched in their families were by these means defrauded of our expected succession to their goods and livings. When for the 
8 This reason is of force aswell against suppressing of Traitors and other malefactors, as the matter in question.  same cause any one of calling lost his 
9 Not one was put to death for Popish Religion in the late Queen's days.  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?  
Wherefore I cannot like the reviving of such a course again, sith as you see it proceedeth 
10 Begging of the Question.  not from the spirit of our Saviour but rather from passion, or at the least from undiscreet zeal.  
The Case indeed is overruled and resolved by Christ our Saviour in the Gospel, but not so as is here pretended by the Libeler: who boldly presumeth to overrule Christ's own exposition of the tars; 
tars what they signify.  which do not signify false worship, false doctrine or error, as the Libeler imagineth; but the children of that wicked one, Heretics, Schismatics and all malefactors, as Christ himself interpreteth them, Math 13.38. 
Good seed, what it signifieth.  So also the good seed signify, not true Doctrine, as the Libeler dreameth, but the Children of the kingdom, as Christ speaketh.  
Neither can there be any such collection made out of this Text, that all Sectaries, schismatics, heretics should profess what they list without restraint: no more then from hence may be proved that all thieves, murderers and other malefactors should be permitted to rob and slay without punishment or contradiction.  
Christ protesteth that he came not to abrogate the Law, but to fulfil it. Matth. 5. But God in his Law commandeth that the False-Prophet, and the seducing Idolater should be put to death; as we have declared before.  
Also, Christ manfully opposed himself against the Scribes and pharisees, and willed every man to beware of them. And Paul commandeth to purge the old leuen. 1. Cor. 5. & willeth that the mouths of them who contradict the truth should be stopped. Tit. 1.  
Again, the sword is therefore delivered unto the Magistrate, that he should execute God's wrath and vengeance upon all evil doers.  
Moreover in this Parable Christ speaketh not simply, that the tars are not to be rooted out, but addeth the reason, Lest while you go to gather the tars, you pluck up also with them the wheat. Matth. 13.29. Whereby he declareth that the tars are to be tolerated so far as they do not annoy or hurt the wheat; and that he will bear with them, 
How far the tars are to be tolerated.  not for the spoil, but for the good of the wheat: for the Householder loveth the wheat. Therefore whatsoever destroyeth or hurteth the wheat, that is to be plucked up, and removed from the wheat, because it is hurtful unto it. As if any Beast entering into the field should tread & spoil the corn; it is not likely and householder would bear with such outrage.  
Christ suffereth the Goats in his fold together with his Sheep, but hath special care they do not hurt them. If a Wolf should come among the flock into the sheepcoat, ought not a good Shepherd to chase him away and to keep the Sheep from being worried?  

Christ speaketh to private persons.  Briefly then, Christ speaketh not here unto any Magistrate, that is, unto any that hath either Civil or Ecclesiastical authority, (as Caluin well observeth, and after him Alphonsus Salmeron the jesuite) whose duty it is, to punish offenders, & to pluck up the tars; to whom it is said, Thou shalt not suffer a witch to live. He beareth not the sword in vain. 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 unto thee as an heathen and publican, etc. Otherwise neither murderers, nor witches, nor traitors, nor thieves, &c. ought to be punished before the end of the world, for they also are tars, as is manifest. But the words of Christ are directed unto the Servants of the Householder, that is, unto private men endued with peculiar zeal, who being not able patiently to bear the injuries and outrages committed against God, would presently take revenge: such as james and john were, who would have the Samaritans that refused to receive Christ, presently burned, Lord shall we command that fire come from heaven, and consume them. Luk. 9 Unto these Christ saith, No, lest you also pluck up the wheat with the tars; but suffer ye both to grow together until the harvest.  
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 vineyard of the Lord. and yet the Lord of the vineyard 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 
1 Yea but when it would bear no fruit being digged & dunged, it was to be cut down and thrown into the fire.  fruit thereafter, Luc. 13.  
Have we not seen many such trees changed with 
2 I know it is the common error of many, to think that there is no place left to repentance, where the punishment is capital: as if the thief on the cross found no remedy of salvation.  time & patience? What (a) a loss had it been then to have cut them off in their unfruitful season? Fol. 7 We should rather in the spirit of meekness heartily pray for their conversion and entreat delay of their confusion were they as sinful as 
3 So should no malefactor be punished.  Sodom, that so doing we might be known to be the true seed of faithful 
4 Abraham would not have the good perish with the bad, no more would we.  Abraham.  
If you say the trees in question are not only fruitless but hurtful in the vineyard and in his majesties Dominions most dangerous; I answer that all weeds are hurtful in the corn yet not in all 
5 God be thanked his majesties kingdoms are not in the extremity of some cases.  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 
6 God permitted the jebusites for a plague and punishment of the Israenlites.  other respects the Lord would have them remain in the Land of promise with the jews. Yea the jews (although they crucified the Son of God) are 
7 But by what right?  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 and john (as they thought of a good zeal) could have (b) found in their hearts to have seen them consumed with fire from heaven: But the Lord rebuked 
8 This case is not alike with that in question.  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, and deed, and not the overthrow of our adversaries in faith sought by the arm of flesh. For they being with us all 
9 Vain shows, not sound proofs.  members of one body, and subject to one Sovereign, we must account them as brethren & 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 by this his favour in time be won, and converted.  
God permitteth the Devil, to draw from thence some good, and therein shineth more his wisdom and goodness, then if he suffered no bad at all in the world. The spouse of God is Lilium inter spinas and the lily is more grateful among the brambles: and who would cut off the (a) pricking thorn to destroy and lose the pleasant and sweete-smelling Rose? Fol. 8 Sith then there must be heresies and errors in the world as Paul foretelleth us, 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 errors were at all) let us in destroying them use such sweet means as approach nearest to his divine wisdom and providence.  
Hear are many reasons huddled up together, but I will answer distinctly unto every one.  

The parable of the Figtree.  1 The fruitless figtree having been barren three years; the Landlord would have cut down and thrown into the fire, but that at the Gardiner's entreaty, he was contented to suffer it to be digged and dongued, and to expect yet one year longer. But the Papists have been fruitless and barren, not only three, but threescore years, they have stopped their ears at the voice of the charmer, and wilfully refused the grace of the Gospel. And his Highness hath already borne with them more than a year and a year longer; and yet, lo, they bring forth but the fruits of heresy and giddiness, to wit, insolency, disloyalty and sedition; for they are grown to that height of boldness and presumption, that they are almost ready to break forth into actual rebellion. What remaineth therefore but that as wild thistles and tars they be gathered, tied in a bundle? etc.  

The good are not be destroyed with the bad.  2 It is not the manner of true Christians to destroy whole cities, the good with the bad, as the Papists have done in their general Massacres, and Butcheries at Merindoll and Cabriers, Lucerne, Angrogne, S. Mart. Perous, Paris, Lions, etc. but only to destroy the Sodomites out of the land, as josiah did, and to cull out the handful of thieves from among honest Subjects.  
3 As for the jebusites; Because the Israëlites did not according unto God's commandment, 
The jebusites wherefore tolerated among the Israëlites.  utterly destroy them, Deut. 20.17. the Lord for a curse and punishment unto his people, suffered them and other profane nations to be as whips on their sides, and thorns in their eyes. Josh. 23.13. jud. 2.2. So questionless for our great and heinous sins of unthankfulness and security, the Lord suffereth insolent and blood-thirsty Papists to be as whips and thorns unto us: But, I hope, GOD will give us grace to repent, 
The Pope tolerateth jews, no Christian Princes.  and speedily deliver us from that viperous and bloody generation.  
4 The Pope (who, being the great Antichrist, is to exercise all his malice against Christians, not jews and Infidels) for a sum of money impiously tolerateth cursed jews to erect Synagogues and openly to exercise their blasphemies against Christ jesus our blessed Saviour, to the disgrace and high contempt of Christian Religion, as appeareth in the Penitentiary Tax. But his example can be no warrant for Christian Princes in such manner to tolerate Heresy and Idolatry.  

The zeal of james and john exorbitant.  5 The desire of james and john proceeded from exorbitant and preposterous zeal; for the Gospel had not been yet preached unto the Samaritans. But the case of Papists is far otherwise.  

The Papists what members, Subjects, and Children they be.  6 The Papists are members of the same body with us, but rotten members that must be cut off, lest the whole be infected. They are Subjects to one Sovereign with us, but disloyal Subjects, who acknowledge an other Superior, the Pope. They are Children of one heavenly Father with us, but bastardly and rebellious Children, that have forsaken the Lord, & gone a whoring after strange gods.  
There follow four Reasons more, but I see not how they conclude.  

Unreasonable Reasons.  I God permitteth the Devil, to draw from thence some good.  
Ergo, Papists ought to be tolerated: who (belike) are the devils children.  
TWO The spouse of Christ, is Lilium inter spinas.  
Ergo, the spiny Papists are to be tolerated to prick and vex the Church.  
III The Rose smells sweetly.  
Ergo, The thorny pricking Papists are to be tolerated.  
IV Heresies and error must necessarily be in the world.  
Ergo, Papists must be tolerated to broach and teach them.  
I see not what coherence there is between the Antecedent and Consequence of these Enthymems, no more between the Antecedent and Consequence of them who said, Why dough not evil, that good may come thereof, whose damnation is most just; as the Apostle speaketh. Rom. 3.8. But let us proceed.  
Faith is the 
1 So is repentance the gift of God, as well as faith; and yet a thief 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 predestination. None comes to me (saith Christ) but whom my Father draweth: who therefore 
2 Was not Paul violently draws unto Christ; and did not he say, Compel them to come in?  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 
3 So do we teach likewise: we compel not to the faith, but to cease from broaching errors, and to use the means to obtain saith.  compelled to the faith, and therefore have written bitterly against those who at our first appearing sought by sword and fire to root us out. And can we for shame 
4 This is the very practice of Papists.  put in execution ourselves what we condemn in others, or (b) is doctrine to be altered with the exchange of our state and condition? What may his Majesty think of us, if now we recall the doctrine which we have heretofore taught to be well warranted by God's word? Christ his words are infallible, it is the heavenly Father alone that can draw souls to Christianity, and it is the internal unction of his spirit that teacheth it, and planteth it in man's heart. And therefore in this case let us lay force aside, and 
5 But we must not neglect the means: otherwise it will be required at our hands.  leave it to God's goodness, to draw those whom he hath elected: and in the mean time not to repine at the prudence of our Prince, if he use and employ all his subjects, 
6 As if the prince were not to care for the establishing of God's true and sincere worship within his dominions.  howsoever affected in Religion, to the strengthening of his state and benefit of the Commonwealth.  

Faith is the gift of God, and what followeth thereof.  I know Faith is the gift of God, and that none may compel the hearts and wills of men. But yet God doth ordinarily kindle faith in our hearts by the preaching of the word: for Paul saith, Faith cometh by hearing, and hearing by the word of God. Rom. 10. Wherefore Christian Princes ought to have special care that the preaching of the word be pure and sincere, that it be not adulterated or corrupted by the inventions of men.  

Men should be compelled, not to the faith, but to the places where Faith is taught.  Again, albeit no man may be compelled to faith, & that it is not the work of human strength to frame new hearts and new wills in men: yet may they be restrained and kept in obedience by good Laws and affliction, that they do not broach and teach false and heretical opinions, that they be not carried into all licentious wickedness, and that by their evil examples they give no scandal unto others.  
Besides, Repentance and Sanctification are also the gifts of God: and yet ought the Magistrate to execute vengeance upon all malefactors according to the quality of their offence. So ought he in this case compel men to the outward discipline.  
Moreover, if faith, because it is the gift of God, aught to be permitted free unto every man; Wherefore did Paul strike the false Prophet, which would have drawn the Proconsul from the faith, with blindness? Act. 13. Why do the Scriptures command that the seducing Idolater be slain without any mercy? Why do they command us to avoid an Heretic after once or twice admonition?  
Concerning our first Teachers and Professors, their purpose was to move the Popish Clergy to delight rather in teaching then in tormenting poor souls: 
How the Protestants spoke against compulsion.  for they thought it a strange kind of preaching, to drive men to believe by whipping, as Boner and others did. Or else they detested their violent and furious manner of compulsion, who neither took pains to persuade, nor allowed men time to learn those things which they forced them to believe.  
But if some of our first Professors were of the contrary opinion, it cannot prejudice us, half so much as this suit and defence for toleration doth the papists, the great bragger's of unity, who now for some private respects maintain this paradox directly against the doctrine and practice of their Church.  
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 holy word.  
We 
1 Lucianlike scoffing of the Libeler.  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 (a) we see it hath not succeeded so well as we expected: Fol. 9 and I fear the cause hath been for that in times past the rigour of statute laws hath as it were fettered the Gospel: and the book of Articles set down by a 
2 And yet the Libeler would not be deemed a Papist.  few heads without conference with their brethren, hath hindered our Christian liberty in the interpretation thereof, with less show of truth 
3 Jgnoratio Elenchi.  than did before the decrees of General Counsels, and the uniform consent of ancient Fathers. For 
4 A fanatical Proposition of the Libeler.  in vain doth a man read and 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 and Religions both within the Realm, and abroad, we may, as Paul saith, better judge of the truth, when we have heard with patience what every man can say and allege in his cause?  
He that commandeth us to try and examine the spirits whether they be of God or no, would never give advice to extinguish them, or forbidden us to 
5 Popery hath been many times examined, and always deprehended to be, as it is indeed, Antichristianisme.  know them, and 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 (b) Queen, were 
6 And are still, although it be to your great grief.  once in force: which laws howsoever they might seem tolerable in respect of 
7 The Libelers inveterate malice against the late Queen.  her, (whom the Apostle would not permit to speak in the Congregation, for that she was a woman, and 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, and mature in judgement, free conference may be permitted for the liberty of the Gospel, aswell in the free interpretation as in free reading of it, and 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 and amiable conference thorough all the points of our controversies.  
This were a sweet way to come to 
8 Unity is a rare effect of Conferences.  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, than to force them without 
9 As if Popery had been nearer tried.  trial to show outwardly to be of another profession than in heart they are. Fol. 10 Which (a) how fruitless a thing it is, and might be 
10 Nothing less.  prejudicial to the King and State, the wise Governor Constantius, father to our Constantine the great, may teach us. Who desirous to know what sort of Christians he might best trust, set forth an Edict, that whosoever should refuse to do sacrifice to the Idols, should be disarmed, dishonoured, displaced, and 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 change in heart, nor yet in outward show seem other than true and faithful Christians.  
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 a base and servile fear had forsaken the God they served: but cherished and highly honoured the other, as men that by their 
11 But Popish Religion teacheth that all faithfulness is subordinate unto the Pope's will.  Religion had learned to be faithful to whomsoever they had given their troth. This point of so deep (b) consideration in a Pagan seemeth admirable, as it is exceeding comfortable to us all to see how the Lord hath given the like measure of understanding to our King, who among many instructions given the Prince his son, observed the same ground for trial of his subjects, and confessed himself, that he never found any more faithful to him in all his distresses, than such as had been 
12 Well applied, Constantius maketh true Religion and faith in God to be the ground of sincere obedience: and the Libeler maketh faithful obedience towards an earthly Prince to be the ground of Religion.  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, than in any other age since Christ, so withal we find less fidelity in friend, less trust in servants, and more dissembling in all states, than ever heretofore was heard or practised. 
13 This place is 1 Tim 4. where the Papists are very evidently described.  In the latter days (saith Christ) many shall fall away from the faith: and think you that in those days he shall find faith and fidelity of one man to another? In the same measure that faith is broken toward God in heaven, it will break and fail assuredly towards man in earth. In matter of faith (saith Paul) the heart and (a) tongue should agree together: Fol. 11 Cord creditur ad justitiam, ore autem confess●● fit ad salutem. And shall we advise our Prince, who hath be●ne 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 
14 Both behaviour and conscience ought to be rec●●●ie● according unto the rule of truth.  behaviour from their inward conscience, or teach them to be disloyal to himself, by forcing them to be false to God in their Religion? By violence of laws he may make m●ny dissemble their faith with repining heart and grudge of mind, to their assured 
15 His Majesty laboureth to bring such as are in the state of damnation, unto the state of Grace and salvation: not of the contrary.  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 and arguments shall be by better reasons convinced.  
The Libeler being almost out of breath in reckoning up of his Reasons for promiscuous toleration of all Sects and professions of Religion whatsoever, 
The Libelers Digressions.  to recreate and solace himself a little, maketh two Digressions; The former whereof is a Lucianicall discourse concerning reading and interpreting of Scripture, without any means, rule, or limitation to the analogy of faith, which because it is but a giddy speech of a malicious Machiavelist, and lying Papist to disgrace Religion, it needeth no further refutation, than a bare denial.  
The Later is of trial by conference, concerning which, because the Libeler proposeth the same again a little after, I will forbear to speak any thing until we come to that place.  
Then he produceth an argument to prove how fruitless a thing it is, how prejudicial to the King and State, to cause men to show themselves outwardly to be of another profession, then in heart they are; which he laboureth to prove by the example of Constantius the father of Constantine the Great, who would admit none to be about him that were unfaithful in their religion towards God. If this be true, then would he never admit Papists, whose perfidiousness towards God, in justling Christ out of his throne, in denying him to be our perfect and alone Saviour, in adulterating his word, and mangling Religion, is notoriously known.  

Obedience to God the ground of obedience to the Magistrate.  And indeed obedience and fidelity towards the Prince, must needs flow and proceed from conscience in Religion towards God, grounded upon the written word. But Papists that embrace a Religion patched, like a beggars cloak, and compiled of all Heresies, and prefer their own devices and traditions before the will of God revealed in his word, cannot possibly carry themselves faithfully towards any Prince: which thing also is evidently seen by their daily practice; their obedience and faithfulness being pinned upon the Pope's sleeve, to be disposed where he listeth.  
The Prince's security and greatest force lieth in the faithful hearts of his subjects, and the heart or affection of man is never won by violence, and if we will bring all to the course of the Primitive Church, we must note that then no 
1 But heresies were 1. strained by severity of laws even in the Primitive Church.  violence was used to establish the Gospel. The Scriptures were searched, but the 
2 The foolish Libeler knoweth not what interpretation signifieth: otherwise he can not be ignorant that in the place he quoteth all interpretations were limited according to the analogy faith.  interpretations were not restrained as (b) you may see. 1, Cor. 14. and shall we now stop men's mouths and tie them with statute laws to the judgement of a few and make their opinions as a Popish Decree, and that too, before due examination and trial?  
In the Primitive Church there 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 Apostoli & 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, and 
3 A sound Popish Consequence, Christ promised to be there where two or three should be assembled together in his name. Ergo Counsels cannot err.  because Christ promised to be where Christians in his name should thus assemble and 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 (a) yet invited to the trial of his Doctrine, Fol. 12 and was heard, what he could say for defence thereof; and so from age to age as heresies have risen in the Church like course of conference hath been taken to confirm the faithful and convert the misbelievers, even until these late days as appeareth by those conferences which have been in Germany not only among the 
4 But what likeness is there between the Popish conventicles and the ancient Counsels?  Papists, but also among the followers of those notable reformers M. Luther and M. Caluin by reason of the diversities of their opinions in matters of 
5 The Libeler is very industrious to note this.  Faith. The jews thought by whips and threatenings to stop the mouths of Christ's Disciples, that they should not persuade nor speak in the name of jesus: but the more they were forbid the more they spoke as it hath also fallen out among us of late years in 
6 As if the Papists in England spoke in the name of jesus, and not in the name of the Pope.  England. Such Constitutions therefore in my opinion are not convenient. and as for myself, as I do not misdoubt the truth of my belief or 
7 No doubt the Libeler hath more courage than strength.  fear any conference or disputation with any contrary sect, so am I not wedded in such sort to mine own sense, that I altogether 
8 Popish pretence.  disdain other men's judgements in the true meaning of the Scriptures, especially of (b) those most ancient and 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 challenged the Papists, and in case that they should disagree from him in the sense and 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 that 
9 Who of us ever affirmed that God's Church was overthrown? we know the Gates of hell cannot prevail against it.  God's Church was in so few years overthrown or that any but the Apostles could have that privilege to plant Christian doctrine in all nations of the earth as noteth Tertullian. lib. de praescriptionibus.  
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 (a) when some violent heads persuaded that M. juells challenged should proceed no further, Fol. 13 but that the answers of his adversaries should be 
10 This was done because the wise Magistrates saw that the Papists were solemnly sworn that they would neither read, not hear B. jewels book read: but greedily embraced the poisoned writings of his Adversaries.  by 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 where M. jewels replies were rife in every man's hands. For most certain it is that the truth feareth no trial, and 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 
11 Note well, Ergo, the Libeler is a man both of years, and place or quality amongst us. Which causeth me to suspect that he can be no Seminary locust, nor apocalyptical frog, or jesuite.  being in company at a dinner) was cast in M. jewels dish, and hence it proceed 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 challenged, as the Lord Copley (so they termed him) D. Steevens, and others. And if it shall please his Majesty, that the said challenged be 
12 But that challenge was never yet wholly answered by the Papists. Is it likely that the Libeler is a Puritan, seeing he doubteth of the truth of jewels challenges.  prosecuted and trial made for the truth, especially among the learned in the public Schools and Universities, and that not in one point only (b) 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 shall be confirmed, and such as know it not shall more easily find it by such a free search and inquisition.  

Of trial by Disputation. The Papists ever foiled in Disputation.  Now the Libeler mainly laboureth to persuade trial by disputation, wherein I can but wonder at his impudence, considering always in every conference the Papists fled before us. Martin Luther and Philip Melancthon maintained the cause of the Gospel by disputation before the greatest States of Germany, against as subtle instruments of Satan, as ever since have risen up to oppugn the truth. Theodore Beza, a man of rare knowledge and utterance, assisted with Peter Martyr disputed this cause at Poyssie, with the choice of the Sorbone and of all the Papists of France; that the Cardinal of Lorraine wished that Beza that day had been dumb, or the chief of his Auditors deaf. 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 ever found among the Protestants.  
But to speak here of the like at home: So it was also in the disputation in King Edward's time. And in Queen Maries, albeit they brought those worthy Martyrs of Christ, Cranmer, Ridley and Latimer to dispute at Oxford with most unreasonable inequality and conditions, yet they so foiled and wounded their enemies, that both those that were present, and whosoever shall yet read it to this day, may easily see that they fought valiantly with the sword of the Spirit, to the confusion of those that strove against them.  
In the beginning of Queen Elizabeth her most blessed and happy reign, the Popish Bishops and greatest Clerks were provoked and appointed by authority to dispute, if they were able to maintain their doctrine against the Ministers of the Gospel; But after a few impertinent words, they gave over their cause in the plain field, and so ridiculously handled the matter, that it is marvel that the remembrance of the confusion and shame of that day, doth not terrify the Papists from once daring again to move the matter of disputation with us. But as the Proverb saith, He that runneth away may fight again.  
So Campian the jesuite, came with open defiance to provoke the Protestants to fight with him, boasting to maintain his cause by Scripture, Counsels, Fathers; by all Laws, Civil, Canon, and Common; and by all Histories and monuments of former ages. But what the issue was, and how his glory was turned into shame, the Acts of those disputations in public print do manifestly declare.  
So this Puritan-Papist, as also some others of the same crew, crack much of disputation and conference: But if it pleased his Highness and the State, if necessity or conveniency did so require; questionless the rottenness of their cause should soon appear. For we have the Ark of the Lord among us, we have his silver Trumpets sounding continually in our camps. Though they came about us like Bees, yet should they be quenched as a fire of thorns: they put confidence in themselves, but in the name of the Lord of Hosts we should prevail against them.  
Concerning the challenge of that worthy and learned Bishop jewel of reverend memory; 
B. jewels challenge.  he undertook and performed against the Papists those seven and twenty points wherein they differ from us and the Primitive Church; which remain unanswered unto this day, saving that D. Harding prated a little in the first point only, which yet was so defended against him and some one or two others that took 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 have defended and maintained the truth against them: So by the grace and assistance of GOD many of us will be always ready to do the same hereafter.  

Restraint of Heretical Books.  But if they will have their Books pass freely without restraint, and all men to be allowed to read them: Let them first assure us, that they will leave it free for all such as are abused by them to read ours. For we are not ignorant of their discipline to the keeping of the poor and ignorant people in that captivity, that they may not once dare to read our writings, lest they should be converted and repent, that the Lord might save their souls. For a few only excepted, whom they think desperate of being converted by any means unto the truth, they restrain all under their jurisdiction from reading our works.  
If they so straightly provide to hinder the truth, and to keep Captive simple souls in their blind kingdom of darkness; much more reason have our Magistrates to provide that the children of light be not led into darkness by them.  
Gamaliell is noted by Luke for a man of 
1 Mutuò muli scabunt. One Pharisie commendeth another.  deep judgement and worthy Doctor in the Law of Moses, and commended much for his 
2 It was a very foolish counsel.  politic advise given the high Priest, and 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 and judas of Galiley. For as the truth cannot be overcome, so error and heresies cannot long stand but will at length of themselves perish, and it is certain that heresies, which arise among Christians, are, as Augustine well noteth, like the little brooks which by great showers swell up for a time so mightily, as they seem to be great rivers, and run with such violence that (a) they bear away or shake very main foundations. Fol. 14 To pass over these torrents in their 
3 But if they be restrained at first, they can never attain to such height of pride.  pride, it were too dangerous and rash an attempt, to seek to hinder their current were no less 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, and 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 
4 But you have proved nothing, save yourself a fool.  you see that violence is not the best means to plant or conserve the truth, not 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 foreign examples may persuade aught, we see how the French King although he be now no 
5 The more he hath to answer for. But I hope the Lord will yet open his eyes to behold the glory he fell from, and give him grace to return from his evil ways. Amen.  more of the Reformed Religion findeth himself (b) bond in 
6 As if he had no greater bond to stay him from persecuting the Protestants.  common humanity not to persecute them of the Religion, because he found them 
7 A good testimony out of an adversaries mouth: But this condemneth Papists who have been very often treacherous unto him.  always faithful unto him and ready to maintain his title to the Crown. If this course of proceeding be esteemed 
8 By whom hath it been so esteemed.  honourable in him, how can any man justly dislike that 
9 The case is far different. Read the Answer.  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 
10 Because they could not otherwise choose.  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, among whom 
11 Name but one.  some have been found more forward against him then among 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 Papist first discovered to the state.  

Of Gamaliels' Counsel.  It is not the Evangelist Luke that commendeth Gamaliel, but the Libeler. Luke saith only, that Gamaliel was 1. a Pharisie. 2. a Doctor of the law. 3. honoured of the people. Act. 5.34. The Libeler saith he was a man, 1. of deep judgement. 2. a worthy Doctor in the law of Moses. 3. commended much for his politic advise. Whereas indeed the advise which he gave was very foolish and imperfect, unfit to be given by a man of deep judgement. For it is not likely that Gamaliel spoke so because he approved or favoured the doctrine of the Gospel; or for that he purposed to undertake the defence of the Apostles: But because he saw the jews furious and mad, he being a human and moderate man, by a middle and gentle speech moderated and assuaged the excess of their rage.  
But if we should subscribe to Gamaliels' judgement; then were every man to abstain from all punishment, and so no malefactor should be corrected for any offence whatsoever.  
I confess both these sayings be true in themselves, 1. If it be of man, it will come to nought. 2. If it be of God, you cannot destroy it. 
Gamaliels' advise foolish.  But Gamaliel inferreth from these Propositions a false illation or Conclusion; that in the mean time we ought to stay and expect the dissolution or vanishing of wickedness of it own accord: this is no consequence. Yea rather we ought to consider and execute what God commandeth, who willeth that all wickedness be punished. And to this end he ordained Magistrates and armed them with the sword of justice, to take vengeance of evil doers. If that Theodas and judas of Galiley, whom Gamaliel speaketh of, had been restrained and curbde at first, their impiety had never ascended to that height it did afterwards. Wherefore Jerome saith, as we have noted before, If that little spark Arius, had been extinguished at first, the flame thereof had not consumed the whole world. Hieronym. in Cap. 5. ad Galat.  

The Libelers instance of the French King.  To the Libelers instance in the French King, I answer, I That his doings can be no discharge unto his Majesty. We may not imitate the vices, but the virtues of others. Let the Libeler first prove that the French King doth well in tolerating Popish heresy, & then urge his example. The King's Highness perceiving by God's law, what every Prince ought to do, regardeth not what other Princes please to do; deserving thereby the more thanks with God and praise with men, for that in guiding his people, he rather embraceth religious piety, then sacrilegious policy.  
TWO The French King professing himself a Papist, granteth toleration to Protestants, who, as the Libeler acknowledgeth, were ever loyal and faithful Subjects unto him, who maintain no opinions prejudicial unto his royal estate, and of conscience do and will always obey him. Whereas his Majesty of Great Britain being indeed of the Reformed Religion, is solicited to grant toleration unto Papists who defend positions contrary unto the lawful and sovereign authority of Kings, and who, it is certain, I speak of the greatest number of them, are never loyal Subjects unto any, save the Pope only.  
III Popery was never yet expelled out of France: and it is more than the Papists there can do to ruin and expugn the Protestants, peace being granted unto the Religion for above 40. years, confirmed by the Kings, Princes, Nobles and Parliaments of that kingdom. But our case is otherwise, for Popery hath been and is still expelled out of Great Britain.  
IV In the kingdom of France the divisions are so many, and so intricate of Protestants and Papists: Royalists and Leaguers; Patriots and Spanish; yea the Nobility divided from the third state, and the towns from the fields; as it seemeth God hath some great work to bring to pass upon that nation. Wherefore it can be no safe precedent for Great Britain to imitate.  
And now that this mild dealing is 
1 The Libeler hath only sufficiently proved himself a pragmatical dissembling fool, and nothing else.  sufficiently proved not to be contrary to the word, let us see awhile what course is best in human and civil policy.  
Fol. 15 (a) The wisest Princes and greatest statesmen endure within their dominions in the 
2 We understand not what case this is.  case proposed, diverse 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 forces 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, and 
3 She never put any to death but for Treason.  life, she found by experience that 
4 A manifest untruth.  the more they were afflicted the more their numbers daily increased, and 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. and inquiry being made in the year following of the number of Recusants they were found by the bills (b) of Sir Owen Hopton then Lieutenant of the Tower and others in commission to have increased in the circuit of that year 
5 A thing altogether unlikely.  ten for one. She assayed an other way by banishment of some, loss of goods and life of others, yet left she at her death 
6 The reason hereof see in the Answer.  more Papists then when she first began those violent courses; besides huge numbers of close Papists and their well-willers, among which are many of high calling who in regard that it concerneth their 
7 And yet this fellow is no Papist, forsooth.  Souls and 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, and coastly, all which might have been avoided with carrying a gentle hand ever them and 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 
8 Note the Libelers gall in this term.  liberty of the Gospel. besides that the country hath been in hazard to be lost and planted with 
9 And all by the disloyalty of Papists  a potent enemy.  

Of the late Queens proceed against Papists.  As it is true that Consciences are not to be compelled, but persuaded by force of truth and use of all good means of instruction: So it is certain also, that Causes of conscience when they grow to be matter of faction lose their nature, wherefore Princes may and aught to punish exorbitant practices, albeit coloured with pretence of conscience in Religion. According unto these principles hath that Mirror of this Age, our late Sovereign Lady Queen ELIZABETH of eternal memory, behaved herself during the whole time of her happy reign.  
Coming to the Crown, detesting the Popish Tyranny, which by terror and rigour overruled men's consciences, with great wisdom she permitted only the exercise of true Religion, and tolerated the Papists with unspeakable lenity, expecting that time would work some good effect in them.  

Popish Bulls against the Queen.  In the mean time, when the Pope, by intercession and entreaty of other Princes abroad could not prevail with her Majesty, to receive again into her kingdom the contagion of Popish Heresy, than he began to thunder out Bulls and excommunications against her, which for many years her Majesty suffered quietly, accounting them but as words, or wind, or water bubbles, without punishing the diwlgers and fautors of them. But after some proof, perceiving that some intemperate and factious Subjects took courage thereby; she could not but esteem them to be preambles and forerunners of greater danger. And therefore for her defence against them she revived former laws, to prohibit the publication or execution of such kind of Bulls within her Realm and Dominions.  

The Bull of Pius V.  Notwithstanding this prohibition, the Papists, abusing her majesties lenity and clemency, brought the said Bulls plentifully into the Realm to move sedition, and at length most impudently and most arrogantly set up one of them publicly upon the gate of the Bishop of London's palace, wherein her Majesty was denounced to be no lawful Queen, and her Subjects drawn upon pain of eternal damnation from her obedience. Now who can in common Reason and Sense mislike that her Majesty finding this kind of denunciation of war, as a defiance, to be made in her imperial City, by one of her Subjects avowing and obstinately maintaining the same, should according to justice, cause the offender to have the reward due to such a fact? 
Felton executed.  This was the first action of any capital punishment inflicted for matter sent from Rome to move rebellion; which was about the 12. year of her majesties Reign.  

Rebellion in the North.  Hereat the Pope burning with indignation and fury, from words and writings fell to actions and practices against her Majesty & the State, soliciting and provoking her Noblemen and Subjects to disobedience and open rebellion. Whereupon ensued the rebellion of the Earls of Northumberland and Westmoreland, and their adherents in the North, who putting themselves in arms against their liege Lady, required by solemn Proclamation forsooth, not only safe conduct and liberty for the Mass, but also the releasing of prisoners, banishing of preachers, reversing of laws, and displacing of Counsellors: whom the Queen subdued by her forces.  

Invasion of Ireland.  Not satisfied herewith, the Pope entertained the Traitors and rebels that escaped out of the Realm for the rebellion, and sent them with certain bands of Soldiers and Captains of his own, furnished with treasure, munition, victuals, ensigns, banners, and all other things requisite for war into the Realm of Ireland, where the same forces with other auxiliar companies out of Spain, fortifying themselves very strongly on the sea side, proclaimed open war, erecting the Pope's banner against the Queen: and also sent certain disguised fugitives into England secretly to allure the people to new rebellions. But through God's power and special help, her Majesty by laws suppressed the factious stirrers of sedition in England, and by her sword vanquished all the Pope's forces in Ireland.  

The Original of Seminary Priests.  And when the Pope saw that he could not prevail by way of force and violence, he devised to erect up certain Schools, which he termed Seminaries, to nourish and bring up persons naturally disposed to sedition, to become seedesmen in the tillage of Rebellion, and them to send secretly into these kingdoms, to persuade the people to allow of the Pope's Bulls, and to reconcile men from their loyalty and obedience to the Queen, unto the Pope. Which traitorous course, had it not been, by God's goodness, espied and stayed, there had followed imminent danger of horrible uproars in the Realm. For some of these cursed and seditious Seedesmen and sowers of Rebellion were discovered, and being charged with evident points of high Treason (not being dealt withal upon Questions of Religion) were truly convicted, openly condemned, and justly executed as Traitors unto their Prince and Country.  
Hereby appeareth the Libelers impudency and malice in traducing the Queen's government for tyranny; whereas indeed it was but due and needful execution of justice, for necessary preservation of her person, estate, and Subjects, For that Prince that neglecteth his Office, and suffereth disloyal Subjects and Rebels to have their wills, for want of resistance and courage, ought not to be pitied, though he lost his Crown, his head, his life, and his kingdom.  
Touching the increase of Papists, ten to one that were before, in the year 1582. ten to one it is a malicious lie and untruth, which needeth no further refutation. For lightly said without proof, may be lightly contemned without answer.  

Of the increase of Papists in the last years of the Queen.  And that the Papists began to increase in the later years of the Queen; it was by reason of impunity and slumber of justice, as her Majesty confesseth in her Edict Novemb. 15. 1602. which she was then presently about to reform, and indeed had so done, if she had not been prevented by Death.  
You will perhaps reply that in Scotland our brethren had better success when they took arms in the days of his (a) majesties mother for the 
1 A malicious untruth.  spreading of the Gospel: Fol. 16 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 and Lord over them all, imitating herein that most renowned French King Henry 3. who perceiving the fire of Civil wars to kindle between the King of Navarre, who was of the Religion, and the house of Lorraine would 
2 For he never joined with both together.  break neither with the one nor the other, but favoured them both so far, as in the end he made himself 
3 The Libeler must needs be either a fool that knoweth not what he writeth; or a Knave for belying of Stories. For that poor King was so far from being peaceably Lord over the house of Lorraine, that they traitorously caused him to be murdered in his Camp before Paris. Read the Answer.  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 
4 True, because the gates of hell cannot prevail against Christ's Church.  them of the Religion in the time and reign of Charles 9 and since the said King Henry's death the force of Spain joined with France under the conduct of the Dukes of Parma and Du Maine did not so much (b) prevail in France as did the Bishop of Rome his 
5 O courteous entreating!  courteous entreating the now King and his adherents although of a contrary Religion unto him. If the Pope will for his more 
6 For he doth nothing but for advantage.  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 
7 Fond suggestions.  favourable to our brethren? Is not the Mass suffered at Rochel, and other like towns in France in hope that they of the Religion may be like-suffered in Paris and other such towns in France? Have not our brethren in Holland offered to admit the Papists to preach and say Mass in their Countries, so that they might have like liberty in all the other Provinces? If we have the truth why should we 
8 Let the Libeler persuade the Pope and the King of Spain first to grant this liberty to our Religion.  fear that other Religions should have liberty with us? and why may not the King do as the Queen mother did in France who being a stranger in the Country, and at the death of her husband the government of the Realm 
9 No otherwise then by great means and entreaty.  falling into her hands during the minority of her children, did judge (a) it the wisest way for the maintenance of her authority, Fol. 17 to keep still on foot the oppositions which she found either by diversity of Religion or otherwise, and to favour them 
10 False, for from the year 1562. unto her dying day she was an extreme enemy unto them of the Religion.  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 France 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, and so keepeth his places or provinces at his devotion and 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 troublesome) may be repressed. And 
11 Non causa pro causa.  thus the Country is kept in greater peace and quietness than hath been seen in France for 40. years before, and that chiefly by the diligence and dexterity of two especial favourites of the King, the Marquis of Rosne high Treasurer and Monsieur de Villaroy principal Secretary, both of them (b) of far different yet temperate humour in Religion.  

Wherefore the Scottish Noble men took arms.  It was not for the cause of Religion that the Noblemen of Scotland took arms, (as the Libeler would make us believe) but for other matters. The house of Guise in France under colour of consanguinity and Religion, brought into Scotland French forces in great numbers. Whereupon the ancient Nobility of the Realm, seeing the imminent danger of reducing their kingdom under the Tyranny of Strangers took arms against the enemy: and being not strong enough to subdue them, prayed the Queen of England her aiding forces, which her Majesty, knowing the action just and honourable, easily granted them, and accordingly expelled the Strangers, and restored the Nobility to their degrees and ancient privileges, and the State to peace.  
The other attempts which he speaketh of practised in that kingdom, when they shallbe particularly specified; they shallbe fully answered.  
That concerning the French King Henry 3. is altogether false. 
Of the French K. Henry 3.  The truth is: The Duke of Guise that he might strengthen himself and his house to take the Crown, if aught should befall the King's line; by the support and practise of the Queen Mother obtained great authority in the kingdom of France: whereupon having raised and moved Civil wars under pretence of Religion, though indeed to weaken and extirpate the Princes of the blood and ancient Nobility of the Realm, took arms against the Huguenots, but seized upon the best towns of the Catholics. Religion was preached at Guyenne, and the Leaguers went to drive it out of Picardy: The Huguenots were at Rochel, and their army marched strait to Paris: The Huguenots are at Montpelleir, and the League set upon Marseille. Whereupon the King writing unto the King of Navarre, saith; That he knew that those of the League, what show soever they made, plotted only against his Person and Crown, thinking to rise and become great at his coasts, seeking nothing else but the utter ruin and dissipation of his Estate. On the other side, the King of Navarre and the rest of the Princes of the blood, together with many of the Peers and Nobles of France and the greatest Officers of the Crown, perceiving the Duke of Guise his malice, and seeing his injustice, that, being but a Subject, he would with private and armed violence murder innocents and make himself sole commander, gathered themselves, to preserve their liberties granted by public Edicts, and to save their lives from the fury of that ambitious Bloodsucker, Mean time, the Leaguers having the King at advantage, presented him with these requests; viz. To make an irrevocable decree for the extirpation of Heresies: To take by force those Towns held by those of the Religion: To renounce the protection of Geneva: To auctorise the wars: To reconcile the Leaguers unto him: To be of their League; that is, of a King to become a Participant. And thus the Leaguers having 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 approve the wars; to banish the Ministers; and to force all his Subjects to become Papists. The King of Navarre being advertised of these proceed, complaineth unto the King of the peace he had made with the League, declaring unto him that himself could not be ignorant, that he had made peace with his Enemies, and armed them with his forces and authority against the Estate, against the Blood, and against his own Person. The King was now in woeful case, and in great perplexity and distress, neither durst he use the authority of a King. If he consented to the liberty of Religion and restored them the Edict of peace, he thought he heard all the mutinous Leaguers continually about his ears: if he made war against the King of Navarre and the Religion, he had fifty thousand Strangers upon his back, that would constrain him to overthrow the League. Wherefore he desired the Duke of Guise to yield to a peace, not to abandon the Estate of the Realm for a pray unto Strangers, to procure the ease and contentment of the King, the comfort of the people, the freedom of the Clergy, and the dignity of the Nobility by other means, then by Civil wars which would overthrow all. But the Duke of Guise, who rather desired a battle then a disputation, answered the King resolutely, that he would have no peace but war, and caused the King in his own 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 stayed for a time to resolve himself upon the intention of the Princes of the League (which was now favoured by the Pope, the Emperor, the King of Spain, the Duke of Savoy, certain Princes of Germany, all the house of Lorraine, and all the chief Towns in France that had entered therein) and made show to consent unto 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 authority: So that now he acknowledged his fault that he agreed to the treaty of Nemours, to the breach of peace, and to approve the league. The people ever where Monsieur de Guise came still received him with great joy and acclamations, Vive Guise, Vive le Pillier de l' ●glise: in so much that the King was feign secretly to fly from Paris, and shift for himself: For Monsieur de Guise being puffed up with popular insolency, had absolutely determined, either to slay the King, or at least to cast him into a Monastery, as Chilperic was, and to usurp the kingdom himself. Now the King having escaped, and the rumour thereof being spread over all France, Monsieur de Guise began to protest his innocency, and the duty he had showed in restraining the fury of the people, traveling in the King's behalf 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, resolved to be revenged of him: And so indeed, because very many were engaged in that conspiracy, he caused him to be suddenly surprised and slain at Blois in the entry as he came from the Councel-chamber into the King's chamber. Notwithstanding this execution of the duke of Guise, yet the flame of that conspiracy was nothing assuaged: 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 Navarre, to crave his forces for his relief, and also to implore succours from her Majesty of England, but before these forces could be transported into France, the king, by the malicious and devilish instigation of the League, 
Death of Henry the 3. K. of France.  was most traitorously murdered by Friar jaques Clement, in his camp near Paris. By this a man may see what conscience the Libeler maketh of falsifying Histories, and how true that is where he saith, that in the end the king made himself peaceably head of them both, who afterwards wholly depended upon his will and pleasure.  
In the time of Charles the 9 albeit the Papists omitted no deceit, perjury, massacres, nor wars, to root out them of the Religion: yet because they defended their liberty by the confirmation and authority of so many Edicts of peace (God also favouring their cause) their adversaries molested them in vain, for they could not prevail against them; but for all their persecutions the Protestants still increased more and more both in zeal and number.  
Also in the time of Henry 4. the present king; the Dukes de Maine and Parma with Spanish forces taking the rebels part, against their lawful king, with Cyclopicall immanity set upon them of the Religion, whom they could not subdue by any force of arms; because it was but vain for them to fight against God. And the Duke of Parma his disgraces and shame in those attempts are commonly known.  

How courteously the Pope entreated Henry 4. K. of France.  But for the Pope his courteous entreating of the now king of France; besides that thereby he provided for his own commodity and profits in that kingdom; What courteous dealing was it, to lash such a mighty king (in the person of his Ambassador at Rome) after the singing of every verse of Miserere, until the whole Psalm was sung out? The king of Great Britain will never envy or grudge this humanity and courtesy unto any.  

Of the queen Mother's dealing towards Protestants.  The Queen Mother, desirous to retain the Regency in her own hands during the minority of her Sons, used those of the house of Guise as a counterpoise unto the Princes of the blood; but never granted any thing unto the Protestants, but what had been granted and ratified before by many public Edicts. Yea from the year of our Lord 1562. until the year 1588. jan. 5. which was the time of her death, she omitted no sleight, devise, cunning, policy, nor devilish practice that she could possibly invent utterly to extirpate and root out the Religion, out of the kingdom 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 do by public Edicts.  
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, and desirous to bring the Country of his Electorship (and so in time the whole Empire) to Lutheranisme, used no violence against his subjects that were Papists, 
1 Trucces never used violence a-against any man first nor last.  until Cassimere gave him contrary council, by which he clean overthrew himself, lived in banishment, died in beggary, and left the Country without 
2 False.  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. and now it is evident that the moderate government of his Father was much better, who considering how dangerous a neighbour he had, and the number of those who otherwise would have lived discontented in his Country, permitted them their Religion and entreated them no worse than (a) his other subjects, whereby he ended his days in peace; Fol. 18 whereas his Son, following a more heady course of government, was the occasion that some of his subjects 
3 Being banished thence upon pain of Death.  departed their Country and had 
4 Most false.  intercourse with the Turk, others stayed and dissembled their Religion, while Canisia the key and stay of that country was delivered up 
5 Because they could not choose, the Turk winning the same by the dint of his sword.  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, and behold how perilous a thing it is to use violence against 
6 Against true Religion.  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 
7 A lying Libeler.  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 
8 by forbearing to persecute true Religion.  by his connivence and toleration, the French King had made as easy an entrance into other parts of the Empire as he did into (b) those three Imperial towns, Metz, Towle, and 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, and all Christendom.  
The like toleration as in the Empire is all so permitted in the kingdom of 
9 We live not by examples, but by Laws and rule of Reason.  Poland by reason of the Moscovit bordering upon them and 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 they learned to join wisdom with zeal for conservation of the state, and now they live in peace with all security tolerating within their Cantons the one and 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 and money, and enjoyed with peace that, which he is never like to recover. In that glass likewise may we see how ready 
10 Great in the Libelers malice against the late Queen; but God be thanked her Majesty had need neither to fear nor to envy any King or Prince whatsoever.  Princes are upon such occasions to weaken the forces of other (a) Princes their neighbours, whose puissance they fear or envy their glory. Fol. 19  
But now let us look home, and we shall 
11 The infatuated Libeler can see nothing but Papists.  see Ireland overgrown with Papists, who have not dissembled themselves as by the late wars appeared but (especially at the Queen's death when not only in the Country 
12 The Libelers general and universal Lie.  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 Devenshire most sage and wise in his government, not by force but 
13 True, when he had fairly hanged up the principal Agents in that vile attempt.  fair means suppressing their fervour, conserved the Country in peace and obedience to his Majesty, and we see that the King doth not dislike that course by his singular favour to 
14 His Majesty did but graciously ratify the pardon which the Queen 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 
15 Popish slanders of the Liberller.  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 and gave him the overthrow. Howbeit they 
16 Loyal Subjects needed ot to have fled.  fled before the face of the King when he came in person, leaving (b) their houses and 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, and thirdly ourselves who no less desire to reform the Protestant abuses, than they have done the Papists. The state of his majesties Dominions standing thus then as you see, what 
17 The Libeler thinks none wise but himself.  wise man can wish him to stir 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, and will not suffer us and our doctrine to be either disgrace or defaced. and a temperate course with the Papists may win them to be as ready as others to withstand all foreign invasions or 
18 Who are likely to make insurrections at home but Papists?  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 mere service in winning to them the inhabitants of those parts (being as they are affected in Religion) then 
19 Who ever knew a more impudent lying Libeler?  thrice told so many of (a) us. Fol. 20 Thus may you see what wildness will do and how lately Repentance may follow the 
20 Hence may be gathered that the Libeler is well stricken in years.  green and unripe heads of Roboams' young unadvised and violent councillors.  

The Libelers instance in the Elector Trucces Archbishop of Colen.  The Elector Trucces Archbishop of Colen, never attempted any thing by arms or violence within his jurisdiction. But as soon as the Pope understood that he favoured Religion, he unjustly deprived him of his honour and dignity; and consecrated the ambitious Bishop of Leodium in his place.  

In the Archduke of Stiria.  In Stiria the Archduke, by the instigation of the Spanish Queen his Sister, and the pernicious Counsels of the jesuits, expelled true Religion from his dominions, where it had taken deep root before; to the just hazard of his Dukedom, which now lieth sore bleeding. So also is all Hungary, at this instant, like to be rend from the Empire and utterly lost, upon the same reason and judgement. Oh Lord! What mean these men to pluck up the sweet flowers, and leave the stinking weeds! To cut off the fruitful branches, and let those that be rotten and withered alone! to burn the corn and spare the stubble! Why put they Noah into the Ark, and drown themselves; whose being amongst them kept them from the deluge! Wherefore do they thrust Lot out of Sodom, that kept the city from burning! and oppress Moses, who should wrestle with God's anger and keep it from them!  

Charles the 5.  As for Charles the 5. his granting of toleration: why should not the Germans submitting themselves unto the Emperor at his Election but upon condition, enjoy the same liberties and securities of their public State as their Fathers did before them?  

Poland and Danzig.  The same thing also may be said of Poland etc. But the case is otherwise in Great Britain, which is an absolute Monarchy.  
Touching Zuitzerland: 
Helvetia.  it is no news to see many laws under many Lords; the Cantons or Cities of Helvetia have regal jurisdiction within their several precincts and liberties: not one of them admit mixture of Religion. Some of them, as Zurich, Basil, Bearne, Schaffouse, Glaris and Appensel, have embraced the doctrine of the Gospel: the rest, Fribourge, Lucerne, Vri, Swits, Zug, Vnderuard and Soullerre persisting still in ignorance, retain the Popish Heresy in the same fashion as they were wont.  
And for the Low-countreies': 
Flaunders.  What reason is there that the King of Spain should alter their State, evert their ancient Laws, disannul their liberties and privileges, his style declaring him to be not King, but Earl of Flanders? His purpose was to have established a martial Government amongst them, as being very commodious unto him, that in time he might easily, as occasion should be offered, have made himself Commander of England & of France, and at length absolute Monarch of all Europe. But the Netherlanders being very wealthy and inhabiting towns strong and defensible by fortification both of nature and industrious art, could not endure his tyranny. And indeed the Spaniard being admitted a Protector, if he will needs become an oppressor; wherefore should not they defend the freedom of their Country? especially their privileges being of such nature, as they do justly esteem themselves but Conditionall-Subiects to the King of Spain; and their Country being never an absolute Monarchy?  

Queen Elizabeth supporting of the Hollanders.  Now because the Libeler maliciously glanceth at the late Queen for supporting and protecting the Netherlanders, I answer; That her majesties proceed in that action, were so just, so Christian and mingled with so many honourable reguardes, as nothing doth so much acquit her Majesty not only from passion, but also from all dishonourable policy. For first, at the beginning of those troubles she imparted unto the King of Spain sincere advise not to hold a heavy hand over that people, which he rejected and contemned. Her Majesty nevertheless gave not over her honourable resolution, which was, if it were possible, to reduce and reconcile those countries unto the obedience of the King of Spain; if not, yet to preserve them from alienating themselves to a foreign Lord: and so continued to mediate unto the King for some just and honourable Capitulations of grace and accord. Which course she held until the death of the Duke of anjou, at which time the enemy pressing them, the united Provinces were received into her majesties protection: which was after the king of Spain had discovered himself an unplacable Lord to them: and also a professed enemy unto her Majesty, having already actually invaded Ireland, and designed also the invasion and conquest of England. Her Majesty notwithstanding still retained an evident proof to the world of her justice and moderation, in that she refused the inheritance and sovereignty of those Provinces, which by the States with much instance was pressed upon her.  
I will add yet an example in the Monarchy of the 
1 A fit Precedent for Papists to follow, but not for Christian Princes professing the Gospel.  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, and 
2 Who be they that we may know them.  others oppressed by their own Princes, and perturbed with civil wars have called the Turk unto them, and 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 
3 A malicious lie.  to call in the Turk, hoping that under his gwernement he might more freely preach the gospel. and 
4 Non causa pro causa.  for the (b) greater glory of their nation, and their Prince his advancement the French do best like the same course of toleration in Religion, and have found by practice that they live in peace with the exercise of both religions 
5 Upon exception the Libeler means to defend himself by this word.  almost 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, and in vain should he 
6 Is the Libeler of Counsel to the French King that he knoweth his secret intent?  aim at the kingdoms of Navarre, and Naples, or the Duchy of Milan, were he an enemy to their Religion. Why then might not our King take the like course for 
7 This whole Paragraph with some few following do argue that the Libeler is an Atheist.  occasions or pretensions abroad, and his safety at home, it being the readiest way to keep all his forces united, and all his subjects in most dutiful affection towards him and his royal issue. For whosoever considereth the multitude of his people and their valour, how easily they are levied, how speedily embarked for any (a) country, Fol. 21 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 
8 How proveth the Libeler these things? or have we any reason to believe him on his bare word?  glad to see our late Queen embarked in the wars of the low countries, at what time perchance by reason of his troubles she might have recovered the Duchy of Normandy, and perhaps the better part of France as she was once resolved to have done by the advise of Duke Cassimer, and she had gone forward had it not been laid clearly before her eyes how 
9 An odious lie.  odious she had made herself unto that nation by persecuting her subjects at home with taxations and torture. and to this purpose they published in print the severe laws which she had made against the Mass and the Papists.  
They that called in the Spaniard would have yielded more willingly to their ancient Dukes of Normandy, had they not been withdrawn with fear of losing the exercise of their Religion. And if France should fall again (as it may) (b) into the like danger upon some new occasion, were it not to be wished that such parts theirof 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, and the other the rather for our alliance with many of their Princes will give us aplancke 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 
10 No doubt the Libeler hath a Pope in his belly.  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 subiests 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, (a) and to put none out of his English Ark, Fol. 22 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 Spainiard, and 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 and presumption made him forget the Principle by which he grew to be so great, and so he lost by one revolt the half of his Empire (which now the Persian enjoyeth) whilst by war and force he strived to gain them.  

The Libelers instance in the Turk.  To pass over the looseness of the Libelers allegation, what meaneth the lewdness of his instance and example? Is his cunning so small or malice so vile, that he will bring in the Turk to countenance his intention? What madness is it for him to think that a Christian King furnished with so rare gifts of wisdom, learning and virtue, would serve from the steps of the famous and godly Kings of judah, would repeal the laws of Religious and ancient Emperors, to be sorted with Saracins, or take part with the chiefest upholders of mahometism?  

The Libelers gross lies.  The residue of this parcel, is nothing but notorious and palpable lies, interlaced with Machavellian occasions and pretensions I know not what.  
His gross and palpable lies, are  

I That some Protestants have easily yielded unto the Turks conquest.  
TWO That others being oppressed by their own Prince have called the Turk unto them, and made him Lord of the whole land.  
III That the Turks do not use to force any man's conscience.  
IV That the Turks not forcing the conscience made the Protestants to yield unto him.  
V That Luther dealt with the Germans to call in the Turk.  
VI That under the Turks government he hoped freely to preach the Gospel.  
VII That the French King granteth toleration for the greater glory of his nation.  
JIX That the French live in peace with the exercise of both Religions.  
IX That the French King hath great hope to have easy access to the Empire.  
X That the States of the united Provinces have offered the French King an entry into his country.  
XI That the French King aimeth at the Kingdoms of Navarre and Naples, and the Duchy of Milan.  
XII That toleration is the readiest way to keep all forces united.  
XIII That toleration was the readiest way to keep Subjects in most dutiful affection.  
XIV That the French King was glad to see the late Queen embarked in the wars of the low-countreies'.  
XV That the late Queen was once resolved to recover the Duchy of Normandy, or the better part of France.  
XVI That Duke Cassimer did advise her so to do.  
XVII That she had gone forward in that action, had it not been showed unto her that she was odious unto the French.  
XIIX That she persecuted her subjects at home with taxations and torture.   
I cease to reckon up the rest: Hear are 18. lies almost within the compass of so many lines; and yet but suitable unto the precedent and subsequent parts of the Libel; whereby it is easy to gather from whence it proceedeth, and also of what Spirit the Libeler is.  

The Libeler an Atheist.  His Machiavellian course for occasions and pretensions abroad, are evident arguments of the aspiring and unchristian Spirit of an ambitious Atheist, which need no further refutation.  
The means to appease dissensions are 
1 True, where milder means take place.  not rough speeches nor hard usages, which if in all quarrels it be true (as Solomon sayeth) then is it much more in matters of understanding as are faith and Religion, wherein whensoever wilfulness is (b) joined, persuasion may perhaps prevail alone, but 
2 As if any wise Magistrate will use force without reason.  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, and so commonly is of small continuance because the 
3 A lively description of a Popish disloyal Subject.  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 
4 All such as the Libeler is.  all statesmen abroad that she being too straight with her Papistical subjects at home for the education and 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 
5 The presumptuous libeler will prescribe his Majesty what to do.  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 
6 What without using the means?  eternal election, and predestination for every good gift and faith especially is from above. Fol. 23 Force none (a) to fly their country by persecution, and few or none will 
7 That is to say, Let them have what they will, and they rest satisfied.  go to be priested abroad.  
Doth the Libeler put no difference between such as be weak in faith, which may be soon won, so they be followed; 
The we ache is to be borne with but not the wilful.  and those which be wilful offenders, and will by no means be reform? Doth he make no distinction between ignorance and error? infirmity and infidelity? although all be sins, yet are they not of one sort, nor of like consideration. If we hang such as imbeasle our goods, shall we harbour such as impair God's glory? Shall we prefer temporal commodity before the eternal Majesty? No no, all favour is too little where there is hope of recovery; 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 favoured: so such as set abroach gross importable errors, and obstinately persevere and maintain the same are to be cut off, lest others by their example be animated to evil: for better it were to cut off one member, than to endanger the whole body.  
Finally, in reason of state, if you will have his Majesty so straight laced that he may not look upona Papist, nor abide a Mass within his Realm, where shall you find in Christendom a worthy match for the 
1 Let the Libeler care for his winding-sheete, and let this business alone.  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, and the 
2 This probability is now made improbable, by the birth of a young Prince.  present probability, shall we leave that garland to others and deprive ourselves by such 
3 The Libeler accounts Religion and the worship of God, but a nice poine.  nice points of all possibility to that succession? I tell you 
4 Who more bold than blind Bayard?  plainly my conceit, we should do his Majesty and the realm herein great wrong, and very much hinder the propagation and course of the gospel.  
Let us therefore hereafter use a more 
5 As if his majesties proceed hitherto were unchristian and uncharitable.  Christian and charitable proceeding with (b) them that differ from us in Religion if they cannot be persuaded by our life and doctrine to be of our felloweshipe 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 
6 The Libelers Andabatisme.  saith that in such things we must shun them and not admit them so long as they remain faithless. for as god and Beliall have no participation, so the faithful and unfaithful may not have part together nor eat of the altar of god and altar of Idols.  
Let us rather practise the means which we find in the world to reclaim such as err, and in the mean time live in moral amity one with an other, for the good and security of our king and country and 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 (a) at home and abroad is evident) it is good we be not singular but conform our appetites and opinions to the example of our saviour, Fol. 24 the inclination of our sovereign, the wisdom of his most honourable Council, and common course of the whole world. And thus much for the defence of my opinion and (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 and as faithful in the Lord now as 
7 For indeed the Libeler never yet was faithful in the Lord; except he means his Lord God the Pope. And hitherto of this false and I dolatrous Brother's Libel; who (if I can judge any thing) is a man of quality and great veeres, one that would seem to be a Protestant in outward profession and a Puritan 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.  ever.  
FINIS.  

The impudency of the Libeler.  Submission to God and his Prince would better become the Libeler, than this malapert kind of prescribing, and presumptuous matchmaking. It is not for any Subject to meddle herein, further than he hath commission from his Sovereign.  
Yet arrogant and pragmatical Papists, as they dare be bold, being but dust and ashes, impiously to oppose themselves against God, in prescribing and appointing how he should be served: so also they audaciously presume to manage State affairs, to dispose kingdoms, to order kings, and to match Royal Children in idolatrous families. 
Of marriage with those of divers Religions.   
But we are assured that his majesties religious heart knoweth that it is not lawful for God's Children to marry with idolaters & superstitious persons.  

I Because the faithful party is in danger to fall away from the Lord: which clause is expressly added in the law. Deut. 7.3.  
TWO Because the old world was drowned for such marriages. Genes. 6.2. etc.  
III Because the children of Israë marrying with the daughters of Moab thereby fell into idolatry. Numb. 25.1.2.  
IV Because King Solomon fell away upon the like occasion. 1. King. 11.1.  
V Because Ezra and Nehemias with great indignation broke off such marriages. Ez. 9.10. Nehem. 13.  
VI Because jehoshaphat was reprehended by jehu, that he had made affinity with Achab, in taking for his son joram, Athalia the daughter of Achab to wife. 2. Chron. 19.2. 2. Chron. 21.6.  
VII Because this mischief ensued thereof, that joram at the instigation of his wife, forsaking the true worship of the Lord, followed the ways of the Kings of Israel. 2. Chron. 21.6.13.  
JIX Because it is an abomination in Israel, and a profanation of the name of God, when judah marrieth the Daughter of astrange god. Malach. 2.11.  
IX Because such as do so, profane the covenant of God, contemn their brethren, and pollute the Church of God, which should be holy and undefiled. Ezra. 9.2.14.  
X Because the Lord will cut off the man that doth this, both the Master and the Servant, out of the tabernacle of jacob. Malach. 2.12.  
XI Because the Apostle Paul forbiddeth us to be unequally yoked with Infidels. 2. Corint. 6.14.  
XII Because the same Apostle willeth widows to marry only in the Lord. 1. Corinth. 7.39.   

See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. pag. 78.  These things, we know, his excellent Majesty is not ignorant of, and therefore we are certainly persuaded that he will give no care unto dissembling and whispering Papists.  
To the Libelers Conclusion, I answer in one word; that if the Papists, the more they be forborn, the less they are reform, (as experience teacheth) surely I think it were pity they should be favoured.   

CHAP. X Of the Punishment which ought to be inflicted upon Heretics and Idolaters.  
Having spoken of the unlawfulness and Danger of Toleration, and answered the Objections brought for licentious Profession: it followeth to speak a word or two of the punishment of Sectaries and Heretics.  

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

Three things to be considered.  Wherefore Christian magistrates are wisely to consider 1. The Person that offendeth. 2. The quality of his Offence or Error. 3. The degree and manner of the punishment due unto him.  

1. The Person.  First, for the Person. Some err of ignorance, others of malice: some of weakness, others of wilfulness: some were never solicited to forsake their heresies, others hate instruction: some are merely seduced, others are arrogant Seducers; which circumstances must be wisely considered and distinguished.  

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

3. The Punishment.  Thirdly, for the Punishment. It is not of one kind, for every one must be punished according to the quality and nature of his offence. The diversity and degrees of punishment are excellently laid down, in the Book of Ezra, thus:  
And thou Ezra, (after the wisdom of thy God, that is in thine hand) set judges and Arbiters, which may judge all the people that is beyond the River, even all that know the law of thy God, and teach ye them that know it not. And whosoever will not do the Law of thy God and the King's law, let him have judgement without delay, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra. 6.25.26.  
Where God giveth power and full authority unto Ezra, and in him to all Magistrates, to restore all things according unto the word of God, to instruct the ignorant and weak therein, and to punish them that resisted and would not obey. 
The punishment is fourfold.   
The Punishment to be inflicted upon offenders is fourfold, 1 Imprisonment, (for we will begin with the least) 2 Pecuniary mulct, or Confiscation of goods. 3 Banishment or Exile. 4. Death; of which we will speak in order.  

I. Imprisonment.  I Penal Imprisonment, (for we speak of no other here) must needs be grievous, as well for the infamy and reproach of the place; as also for that a man thereby is restrained of his liberty, deprived after a sort of common breath and light, as being unworthy both of the aspect of heaven and the fellowship of men, and also thrust into close and dampish rooms, dark and loathsome.  
Hereunto may be referred the Subtraction of the right of human Society and civil Privileges.  
So Constantine the great deprived Heretics of power to make a Will of their goods, or of bequeathing or giving any thing, of buying or selling. August. lib. 1. contr. Epist. Parm. cap. 7.  
Also his sons Constantine, Constantius and Constance decreed that all Heretics should be incapable of any privileges granted to Christians. Cod. just. lib. 1. tit. 5. de Haeret. And Theodosius Mayor ordained the same thing.  
Again, Heretics were not capable of any offices, either Ecclesiastic or Civil. They were not admitted to be Counsellors, judges, Advocates etc. Cod. just. lib. 1. tit. 5. l. Credentes. Neither could they be Plaintiffs in any cause, but only Deffendants.  
This Punishment being the easiest of all 4. is to be inflicted upon such offenders as refuse instruction when it is graciously and gently offered them; or that neglect the sincere worship of God, and will not be admonished; refrain from public exercises and assemblies etc.  

II. Pecuniary Mulct.  TWO Pecuniary Mulct, or Confiscation of goods, is that when the offendor is either deeply amerced; or else when by open Publication his goods are confiscated and sold.  
Hereunto belongeth disarming, disinheriting, incapabilitie of receiving any legacies or other gifts, of bargaining, etc. All which were executed by the ancient Emperors against Heretics.  
A Bishop or Clergyman that was an Heretic was to pay ten pound-waight in gold, or to be banished. Cod. just. lib. 1. tit. 5. de Haeret.  
Constantine (saith Augustine) was the first, that ordained that Heretics goods should be confiscate and sold. August. Epist. 48. and also that the places of their meetings and conventicles should be sold. August. Epist. 168.  
Also he made them incapable of enjoying legacies or any thing that was bestowed upon them. Aug. lib. 1. contr. Parm. cap. 7. &. Contr. Petil. lib. 2. cap. 92.  
If it be objected, It is unlawful to take sale-money for conscience contrary unto the word of God.  

The taking of a pecuniary Mulct lawful.  I answer, It is true. But this penalty or mulct cannot be termed Sale-money for conscience: Because the Magistrate thereby respecteth not his own gain, but, 1 The amendment of the offender. 2 his weakening and disabling in case of obstinacy. 3 The deterring of others from offending in such manner, etc.  
If any Prince interdict his Subjects to kill Partridges or Pheasants, to hunt in certain places, to eat flesh upon certain days, under the penalty of such or such a mulct: who will say that the Prince's intention, is to gain by such offences; and not rather that he aimeth at order, and laboureth to correct the offenders by that penalty of a pecuniary mulct?  
Neither can any man affirm, that such a Mulct is contrary unto the word of God, as well for that it is directly confirmed by this place of Ezra; as also for that for the same cause, no Magistrate could with a good Conscience take any mulct or forfeit for any offence whatsoever, because it would be deemed, he took Sale-money to commit such and such disorders or offences; which is absurd.  
Such as cannot be reclaimed by Imprisonment, must be won by this severe mulct or confiscation of goods.  

III. Banishment.  III Banishment or Exile, is when a man is compelled to forego his Country for his Offence. And this among the Romans was 3. fold, Interdiction, Relegation, and Deportation; but we shall not need at this time to discourse hereof.  
It was ordinary with the first Christian Emperors to bridle Heretics with this kind of punishment. So Constantine the Great banished Arius and his followers. Theodosius junior, Nestorius. Valentinianus and Theodosius, the Manicheis and Donatists.  
And when it was expected that Augustine, by reason of the mildness and goodness of his nature should mediate for some part of these penalties to be released; he gave this quick and stout Answer.  

Augustine allowed and commended those penalties.  Ha ha, what else! I should gainsay this Constitution; That you lose not the things, which you call yours; and you without fear spoil Christ of his. That the Roman Laws should permit you to make your last wills; and you with cavilling reverse that which God bequeathed our fathers. That in buying and selling your contracts might be good; and you share that among you which Christ bought when he was sold. That you might freely give what you list; and what the GOD of Gods hath bestowed on his own Children from East to West should be void. That you should not be banished from the place where your body's rest; and you drive Christ from the kingdom purchased with his blood to reach from sea to sea. No, no; Let Princes (on God's name) serve Christ in making laws for Christ.  
With this punishment must stubborn and obstinate (but not relapsed) Seducers or Heretics be punished. Whom the Magistrate may brand with some indelible mark, the better to know them, if ever they presume to return again without leave.  

iv Death.  IV Death, is the last punishment that is to be inflicted upon the offender by the Christian Magistrate.  
Examples of this kind of punishment, are obvious every where in the Old and New Testament, executed upon Heretics and Idolaters, Seducers or Seduced, aswell upon the one, as upon the other.  
The Sons of Levi consecrated their hands unto God, that is, did a good and acceptable work, in putting to death almost 3000 men, of them that worshipped the golden Calf. Exod. 32.27.  
Asa made a decree, that whosoever would not seek jehovah the God of Israel, should be slain. 2. Chron. 15.13.  
jehu declare his zeal towards God, in killing all the Priests of Baal, 2. King. 10.24.  
josias killed the Priests of the high places upon the altars. 2. King. 23.20.  
Nabuchadnezzar decreed that whosoever blasphemed the God of Shadrach, Meshach and Abednago, should be hewed in pieces. Dan. 3.29.  
Elias killed 850 Priests of Baal. 1. King. 18.40.  
In the New Testament: Peter stroke Ananias and Saphira for their hypocrisy and close sacrilege with sudden death. Act. 5.5.10.  
Paul stroke Elymas the Sorcerer with blindness, because he would have seduced the Proconsul from the faith. Act. 13.8.10.  
In the Primitive Church, Constantine, Theodosius, Grarian and Valentinian decreed, that the punishment of Idolatry should be death. Cod. just. lib. 1. tit. 1. l. Placuit. & l. Ne quis.  
Arcadius and Honorius punished the Manichaeis and Donatists with death. Cod. just. lib. 1. tit. 5. l. Manichaeos'.  
justinus about the year of Christ 526. caused all the Manichaeis in Persia to be slain, because they had perverted the King's Son.  
Theodosius junior would have none spared, that were deprehended by any means to seduce others, or to infect any man with pestiferous doctrine. Cod. Theodos. l. 46. Novel. Theodos. de jud. Haeret. & Pag.  
This punishment of Death is to be inflicted upon all obstinate, wilful, and relapsed Seducers or Heretics: Upon such as maintain their pernicious opinions, either of mere perfidiousness, envy and malice, for the repulse of some dignity or Bishopric, as Nicephorus speaketh of Tertullian after he relapsed to Montanisme, of Florinus, Blast us, and Arius. Niceph. Ecclesiast. lib. 4. cap. 7.12.20.30. & lib. 8. cap. 5. Or of confidence that they have in their own wit, learning and eloquence, as Tatianus, Valentinus, Martion, Saturninus, and Novatus did. Niceph. lib. 4. cap. 4. & lib. 6. cap. 3. Or of ambition and affectation of primacy, as Montanus did. Niceph. lib 4. cap. 22.  
These men, that are thus instructed with courage, boldness, hypocrisy, learning, eloquence, do not only destroy themselves, and run headlong into perdition; but also, as a swift torrent or stream, they draw others with them into the same pit. Wherefore the Magistrate ought by death severely to punish their fury, seeing such dangerous monsters can not be permitted to live, without manifest and pernicious perturbation of civil Society.   APOCALYP. 7.12. Amen, Praise, and Glory, and Wisdom, and Thanks, and Honour, and Power, and Might, be unto OUR GOD for evermore. Amen. 
FINIS.   

The Chapters of this Book.  

CHAP. I. OF the diversity of opinions concerning Pacification. Pag. 1  
CHAP. II. Reasons against Toleration and Permission of divers Religions out of the Old Testament. Pag. 3  
CHAP. III. Reasons against Toleration and Permission of divers Religions out of the New Testament. Pag. 11  
CHAP. IV. Reasons against Toleration and Permission of divers Religions, out of the ancient Canons, Counsels and writings of the Fathers of the Primitive Church. Pag. 15  
CHAP. V. Reasons against Toleration and Permission of divers Religions, from the ancient Father's practice and carriage in their exemplare lives. Pag. 20  
CHAP. VI Reasons against Toleration and Permission of divers Religions from the Acts, Laws, Constitutions, Rescripts, Decrees, and Edicts of Christian Emperors. Pag. 23  
CHAP. VII. That most of these laws against Toleration and Mixture of divers Religions, were promulgated at the instance and request of the ancient Fathers. And that when the Emperors began to slack the execution of justice, to be indulgent and to collude with Heretics, they were either greatly blamed, or at least admonished by them. Also the Cause wherefore some Emperors were more connivent and indulgent towards Heretics. Pag. 31  
CHAP. JIX. Of the certain danger, mischief, inconveniences and confusions which Toleration and mixture of divers Religions bringeth unto the Commonwealth. And how the judgements of God prosecuted such Magistrates as permitted licentious profession, and also the Commonweals wherein such dissoluteness hath been exercised. Pag. 38  
CHAP. IX. A Consideration of an Epistle apologetical written by a Puritane-Papist, in favour of Protestants, Papists, and those of the Reformation. Pag. 46 

Particular things handled in this Chapter.  
That the Libeler is a Papist. pag. 48  
The Libelers Proposition. pag. 55  
Of Popish Compulsion. Ibidem.  
How Christian Princes may compel. pag. 56  
The Parable of the tars expounded. pag. 58  
The Parable of the fruitless Figtree. pag. 62  
Toleration of jebusites, jews, etc. pag. 63  
Whether men may be compelled to Faith. pag. 66  
How Protestants spoke against compulsion. pag. 67  
The Libelers Digressions. pag. 70  
Obedience to God the ground of obedience to the Magistrate. pag. 71  
Of Trial by disputation. pag. 73  
B. jewels Challenge. pag. 75  
Restraint of Heretical Books. pag. 76  
Of Gamaliels' Counsel. pag. 78  
The Libelers instance in the French King. pag. 79  
Of Queen Elizabeth's proceed against Papists. pag. 81  
The Original of Seminary Priests. pag. 84.  
Wherefore the Scottish Noblemen took arms. pag. 87  
Of Henry 3. K. of France. pag. 88  
H●w courteously the Pope entreated Henry 4. King of France. pag. 92  
Of the Queen Mother's dealings towards Protestants. pag. 92  
The Libelers instances, in the Elector Trucces. pa. 96  
The Archduke of Stiria. pag. 96  
Charles the 5. pag. 96  
Poland and Dantzicke. pag. 97  
Helvetia. Ibid.  
Flanders. Ibid.  
Of Queen Elizabeth's supporting the Hollanders. pag. 98  
The Libelers instance in the Turk. pag. 101  
The Libelers gross lies. pag. 102  
The Libeler an Atheist. pag. 103  
The weak is to be borne with, but not the wilful. pag. 104  
Of Marriage of those of divers Religions. pag. 106    
CHAP. X. Of the Punishment which ought to be inflicted upon Heretics and Idolaters. pag. 108