GOOD COUNSEL IN BAD TIMES.  
Or a good motion among many bad ones.  
Being a discovery of an old way to root out Sects and heresies, and an earnest desire for a compliance with all men to settle Peace with Justice.  
As also a Relation of a Remarkable piece of Justice done by Duke WILLIAM called the Good.  
Likewise an Epistle to the Reader. By John Musgrave, a Lover of Peace and Justice.  
Published according to Order.  2 SAM. 8.15. Thus David reigned over all Israel, and executed judgement and justice unto all his people. PROV. 21.3. To do justice and judgement is more acceptable to the Lord than sacrifice. 
LONDON, Printed for Thomas Watson, and are to be sold at his shop in Ducklane, MDCXLVII.   

To the Reader.  
IN the beginning of these our late troubles and Civil wars, I was imprisoned by the Justices of the Peace, and Commissioners of Array in Cumberland, maintaining the Parliamentary Protestations, and opposing the Arbitrary and Tyrannical Government of our corrupt Magistracy and Ministry there: after a long and chargeable Imprisonment, I was removed by an Habeas Corpus to London, and freed by Parliament Authority: but upon my return back into my Country, I was constrained to undergo a voluntary exile in Scotland, most p●●● of two years, even till the reducement of that Country to obedience of Parliament; hoping to have found such placed in Authorities there, as had been of approved Integrity, and men hating Covetousness.  
I returned to my Country, but contrary to my expectations, finding the Militia and Authorities there, settled in the hands of such as were the sworn and professed enemies of the Kingdom: I and some other exiles for the Parliaments cause, by certain Propositions represented our grievances, and made known to the Parliament Commissioners how the Militia and Authorities with us were entrusted to declared Traitors; but the Parliament Commissioners would not redress our grievances: Afterwards Mr Osmotherley and I, were sent to London, to petition the Parliament, in the behalf of the well affected of Cumberland and Westmoreland: after we had attended the Parliament some four months, upon a false report of the Chairman of the Committee, I was committed to the prison of the Fleet, by an Order of the house of Commons, where I have been prisoner: yet in all that time, could I never have access unto Justice. During my restraint here, reading the History of the Netherlands, I found the rise and growth of the wars and troubles of those Provinces, was not so much from the dissenting Opinions in matters of Religion; as from pride and covetousness of the King of Spain's evil Counselors, and worse Ministers of Justice; who under a counterfeit zeal and pretext of settling Church Government, abusing this their Prince's favour and their authority, went about to lay a foundation of their own greatness, in the ruins of the people, and to enrich themselves by impoverishing and subjecting those Provinces to their lawless wills and Tyranny: and the more easy to bring that people under their Iron yoke, they set up the Spanish Inquisition, wherefrom to free themselves, they were constrained to take up Arms in defence of themselves, and for preservation of their almost overthrown Liberties: but finding no reconciliation could be had, relying upon the equity and justice of their cause, by public Edict, did declare the King of Spain to be fallen from the signory and authority he had in and over those Provinces; a good crution for Princes by oppression not to lose the affection of their people. In France a fire was kindled, which the blood of millions could not quench, till free exercise of Religion was granted.  
The bloody wars, and fearful massacres and cruel murders in Germany upon the denying the Protestants there their Liberty, were so great and many, as the same endangered the utter devastation of that great Empire.  
If we take a view of the hot persecutions of the Popish Prelates here in England, in Queen Mary's days: we shall find the same, the very cause and grounds of those severe Laws enacted by her sister, against Papists and their Priests: our late Bishops and their Clergy, were so puffed up with pride, as they could not be contented with their great Lordships, and large dominions, without they might Lord it over the Consciences of others, which proved to be their ruin, and now they be cast out with shame, as an abominable branch.  
Our New Presbyters, who so cried down their Fathers the Bishops, and proclaimed against them for their cruelties, and in forcing men to a blind obedience, Are they more moderate? Nay, These our pretended Reformers, since they have been backed by Authority, and set up their great Idol, Kingdomes-deviding, breaking Covenant, by this new forgery, they endeavour and threaten to enslave all men to their lawless lusts. Do they not cry out, No Covenant No Parliament; as the Prelates did, No Bishop No King; every Parish Priest more Lording it, than any Prelate ever did, surely their destruction will be sudden, if they longer persist in these Godless courses: with our Priests, our new State Politics comply; by this new devised Covenant: they to hold up their faction, have cast off, or kept out of all place and office such as be conscientious or honest; but left their Fathers the Prelates in case ever should recover their former power and credit should condemn them in their convocation house, for Heretics, these pretenders and great Reformers, as they retain their old Names and Offices of Parsons and Vicars, so are they zealous observers and maintainers of the old Popish Ceremonies, as swearing upon a Book, ringing of Bells for the dead, sermons, reading and praying for and over the dead, which to do, their dear brethren of Scotland do abominate, having rejected the same as Antichristian: But left any should think what I have said touching our Covenanting Magistracy and Ministry to be out of disaffection to their Cause, and not of Truth; I know that the great masters of this City, who so cry up the Covenant, will not admit any the freedom thereof, notwithstanding they have served seven years for the same, without submitting to Book-swearing: the other day the Major and Chamberlain of this Metropolis put bacl and denied one his freedom because be would not take the Freeman's Oath upon a book: Depositions of witnesses are now disallowed and rejected by our new Reforming Justices, without the same be sworn upon a Book, as I can prove: These our Reformers do they not discover how ready they will be to face about, and willing to bow again under the Episcopal yoke, by their continuing the Statutes in force, for not repairing to the Book of Common Prayer, the English Mass (as the Scots calls it:) for not repairing to the Common Prayer Book, 34. persons in Cumberland, at Midsummer Sessions last, were indicted by Order of our Parliaments Justices there: In Yorkshire the 15. of June, 1647. Mr Worsley had his Oxen and Cows taken from him for his recusancy in not coming to the Common Prayer Book, yet Papists in both these Countries are tolerated and protected. Let Scotland beware whiles they contend for Conformity, they again set not up our English Dagon: but passing by formalities, let both Kingdoms secure their own Peace, by yielding to public liberty and exercise of Religion without making search of their friends Consciences, which no force can master, but exulcerate rather, and make worse, as (Courteous Reader) thou mayest well discover by this ensuing discourse of Mr Baldwin, delivered to the King of Spain's own hand, which I have published for thine and my Country's peace, and how we ought to behave ourselves towards men of different Judgements and Religions. For a Conclusion I give thee an exemplary act of Justice done by a Popish Earl upon a covetous and corrupt minister of Justice: If our Parliament thereby would be stirred up so to punish their Delinquent Committee men and wicked Judges; injustice and oppression would stand afar off, Justice depress those factions which other, wise will break this Nation, whose welfare as my own I desire.  
John Musgrave.   

A DISCOURSE OF Francis Bawdwine, Showing the means to prevent the troubles of a Kingdom; and to root out Sects and Heresies.  
Delivered at a Conference to the King of SPAIN, Anno MDLXV.  
ALL men which live under one King, are bound to seek the preservation of the public good and quiet, 
History of the Netherlands, written Anno 1609, in folio 356.  and the entertainment of the King's greatness and prosperity, who is the Head of the Body, whereof we are members. I have thought that I am not to be taxed of arrogancy, if (according to the small Talon which I have received from the Lord) I endeavour to discourse briefly of the means that might be held in these times, in the which there is such great diversity of opinions: To prevent all troubles and tumults that many arise, as we have learned by the example of our Neighbours; and withal, satisfy (as much as is possible) the will and pleasure of the King our Lord, whom by God's law and commandment wear bound to obey and serve to the uttermost of our powers: seeing then as well here, as in France, England, Scotland, and Germany (although there be some small difference) a great part of the people are moved by exhortation and doctrine of those which they call Gospelers: (for that as they say, they make profession to receive nothing but what is expressly contained in the Doctrine of the Gospel, and of the Bible) rejecting the ancient and accustomed manner of serving God; as to go to mass, to confess, to receive the Sacrament, fast for certain days, go on pilgrimages, and other like exercises; to join themselves to a new Doctrine and Religion, which they call Reform. The question is, how (according to the Kings will and pleasure) the people may be maintained in the ancient Faith, without seeking any innovation; and if happily the means seems somewhat difficult, or rather impossible, how we may prevent and shun many inconveniences which may arise or grow by the diversity that is among the Inhabitants of the Country.  
First, We must consider when any one speaketh of a Religion or Law, it is to be understood that he speaketh of the Faith and apprehension which men have conceived and imprinted in their hearts and minds, touching God and his service; and also touching the doctrine of their salvation: Or else they comprehend not by this word Religion, but the exercise and outward profession, by the which we show outwardly what we believe inwardly, or (at least) what we should believe in our hearts. As for the first, It is most certain that they which follow the new Religion, have a constant persuasion and impression in their hearts, that what they do and believe, is conformable to the word and commandment of God; and they must above all things obey their Creator, and rather endure death, and all the torments of the world, then willingly to go against his Word and commandments:  then this maxim is graven in the hearts of men, It is more than reason that God our Creator prescribe us what law he please, and we are bound to obey him without any contradiction or exception whatsoever: which maxim is not possible to root out of their hearts, neither were there any reason to attempt it. There must then some other means be sought to divert them from their faith; Many have thought it best to proceed by force and terror; by fire, flames, and all sorts of torments; to the end that those which have not yet embraced this faith, might by this means be terrified, to remain in their ancient manner of doing: but doubtless they are much abused, as reason and daily experience doth teach; for how is it possible to force and command the Conscience and mind by corporal violence? How can any one persuade me that that man hath a bad faith, whom I see die constantly and joyfully, although I know not the ground of the one not the other? Even as it is impossible for all the Monarches of the world to keep the fire from exercising his heat when it encounters an object fit to burn; In like sort it is as impossible for all men (how mighty soever) to restrain and hinder the spirit of man from discoursing and judging as he pleaseth, and not to apply himself to that which he findeth best to agree with his natural impression; the experience whereof is daily seen: For what hath it availed to have put to death so many poor souls for the faith? whereto have served the fires, gibbets, scaffolds, tortures, and torments which they have used in France, in England, yea and in these Countries? Without doubt, neither the power nor authority of men, nor the sharpness of all the torments in the world avail any thing in this point. The Kings of Egypt were mighty, but they could never command the consciences of the children of Israel. The Roman Emperors held almost all the world in subjection, who neither spared fire nor flames, crosses nor gibbets, cords nor tortures, nor any kind of torments that could be devised or invented to root out the Christian faith, and to terrify their subjects, to divert them, and to retain them in their ancient belief and Pagan Religion; and yet they prevailed nothing in their designs, but contrariwise did much hinder their intents: So that the Christians were wont to use a common proverb amongst them, That the blood of their Martyrs was the seed of their Churches. And indeed julian the apostate Emperor, a malicious and subtle man, seeing that to root out the Christian Religion, all his Predecessors had prevailed nothing, but contrariwise that it was much augmented by means of the persecutions, and that those which died for their faith, took it for a glory and honour; from that time forward he would no more persecute them neither by fire nor sword, nor by any corporal violence, although they hated him deadly; but sought by gentleness and persuasions to draw them from their Faith; and forbearing all outward violence, he sought by all policy to hinder their increase; wherein he prevailed much more; for that some through covetousness, others through ambition, suffered themselves to be persuaded to that whereunto they could not be forced by any violence or threats. I will not compare here this new kind of Doctrine, (which is now in question) with the Pagan Religion, (for it is not my intention to interpose my censure) but I will only conclude, that in that which consisteth in the persuasion of the heart, corporal violence prevaileth no more than the vapour of wind that blows, to hinder the heat of the fire: And daily experience hath taught us.  
The means then to divert them from their opinions, is to persuade them that their faith and belief is not conformable to the word of God: To effect the which, there is no other means then to give them free audience; to the end, that they may propound their reasons and motives with all liberty, and that they be confuted of error and heresy by the Word of God: If they remain obstinate, yet when this disputation and instruction shall be performed in the eye of the World, those that are weak shall by this means be persuaded not to follow their errors; for as for the obstinate, even as instruction would avail them little or nothing, so much less would fire or death turn them from their resolved opinions. But on the other side, those which behold others to die with such constancy, take a delight to seek the opinions; and they which by this means came to fall in the like inconveniences, should be wholly preserved, when they should hear them vanquished by the word of God, and by reasons which they cannot contradict. If then Prelates and Bishops trust in the bounty of their cause (as with all reason they ought) There is not in the world a better means to attain unto the King's intention, and to prevent the multiplying of Sects, then to confer together publicly; that all the world may know, that the others do falsely brag, that they have the word of God on their side; for it is most certain, that when truth is compared with falsehood, she must of necessity show her beauty, and obtain the Victory; discovering to the eye of all men, what is false and counterfeit; and by this means a great good shall rise; for that they which now know not what to follow in so great a diversity of opinions, may settle a firm judgement of the Truth, after that they have heard the grounds of either side; so as in conference all confusion and disorder, all noise and railing be laid aside.  
As we have seen in the disputations and conferences which Saint Paul hath made, aswell with the Jews as against the Pagans; then presently those which sought the truth, knew that he had reason, and that the other were in error: so in the Counsels of Nicene, the Arrians were admitted to propound their reasons and grounds with all liberty; and being convicted by the word of God of error and heresy, were forced for a time to desist from their enterprise: but presently after when they presecuted them, they had many disciples; some moved by pity, some by their false persuasions; the which was the cause of great mischiefs and inconveniences in the Church: Yea, in our time, we have seen in all places where the Anabaptists have been persecuted, they have increased infinitely: And contrariwise, where they have been heard in public conference and disputation, and convicted of error and heresy, by the word of God, they have had no more tredit in the world; And therefore Mabomet hath so carefully forbidden that they should never dispute upon the points of Religion brought in by him; knowing well, that the truth being once confronted against his lies, his doctrine of necessity must go to smoke. It's a true mark, and a badge of truth, that it desires to be known, made manifest, and debated; being like unto the Palm tree, the more it is depressed and charged, the higher and steighter it grows: For this reason the ancients did appoint to hold free and general Counsels every year; although by the corruption of time many abuses have been brought in by the ambition and covetousness of those that should give their Voices: So it is, that the Heretics and Sectaries fear nothing in the World more, then to be made manifest; be it by a free and general council, or in any other place, where as matters may be freely debated on either side; the which we see at this day apparently in the Anabaptists, who fly all disputations more than death.  
If then those which desire to root out this new Religion, which multiplies so fast, are assured of the bounty and truth of their cause, and of the falsehood of their Adversaries.  
There is no fit means then to come publicly to field, and to give their adversaries free audience and leave to dispute: without doubt, if they maintain heresies, there shall need neither fire nor gibbets to hinder the course of their doctrine; for that the more manifest it is, the more it will decay: It will be to no purpose to say that they have been often heard and confuted; for admit it were so, yet a great multitude of people, which are inclined thereunto, deserve so much pain, as to be instructed in hearing and examining their reasons: but when you have said all, they were never heard with patience; for when as Luther began to preach this doctrine in Germany, it was presently condemned by the Pope, and persecuted by all the Kings and Princes of Christendom: he was once called to be heard, but it was to see if he would recant or maintain his writings and his doctrine: And he on the other side protested nothing more, than the desire he had to be better taught and instructed by the holy Scripture. The like proceeding was held against johannes Husse, at the council of Constance, who was never heard in his own defence; but assoon as he was arrived there, they laid before him certain Articles, drawn by some adversary of his, out of his books, ask him if he would maintain those Articles, which were reproved and condemned by the holy Church; and thereupon they gave sentence that he was an heretic, and damned; the which the world sees to be against all right and reason. To say that those were condemned by other Counsels before, is nothing to the purpose; for if it be so (as they say) it will be the more easy to overthrow them now; for that the ancients have never condemned any doctrine, but that which they held contrary to the word of God; the which they have alleged to that effect: I say, to confute errors and heresies. So as now the way shall be traced, and they shall need only to quote the same scriptures to confute these: for that the word of God remaineth eternally, and the scripture hath now as much force and virtue to confute heresies as ever. But to condemn them by the very name and authority of some Counsels, without alleging the scriptures, and reasons of the said Counsels, were out of reason; for they submit themselves to prove, that the Counsels (by the which their doctrine hath been condemned) were but petty Counsels, assembled and allowed by the tyranny of some who alone have decreed what they pleased, against the authority of the scriptures, without hearing or admitting of their adverse parties. And doubtless in the ancient primative Church, there were many Bishops which have rejected some Counsels, as suspect, and not lawful, nor grounded upon the authority of the word of God, but upon the authority of men: as we read of Maximus Bishop of jerusalem, and of St Hillary Bishop of Poitiers; yea, and of St Athanasias, Chrisestonie, and Photinus; so it is not without reason, if many ages after them there have been Counsels suspected to these men: But as for the most Ancient and Received on either side, they are content to allow of them, so far forth as they prove their say by the word of God: There resteth then nothing but that their reasons may be heard, that the truth may be known, and their heresies and errors avoided; seeing there is no other means to procure a public peace, and to draw all the subjects to one Religion; that if their adversaries (as if there were no controversy in this point) challenge the name of the Church, and without hearing their reasons examined by the scriptures, will that all that they shall ordain or decree, shall be infallibly kept as an ordinance of the Church, and so of God; as they have done in the last Council of Trent, where the Pope was head, and the adverse party not called, but to be condemned and judged according to the ordinance of the Church (that is to say, of the Pope and Prelates) or else to recant, and then to be receive into favour: Without doubt there will be never any means to draw them from their belief, seeing this Maxim will always remain graven in their hearts; that they must in all things follow the word of God, which alone hath authority to judge all Controversies, and to define which is the true and the false Church; which Maxim can never be wrested away by the authority of any man; much less that the Pope and Prelates, have any such Credit: not by fire nor sword, so as if their adversaries would not give them free audience, (as it is said) but use violence: they should but impair their own Cause, and make theirs better and more favourable whom they seek to root out. Seeing then it is a Maxim or point resolved upon among all men of Judgement, that touching the Faith and inward Belief, no Corporal violence can command; and that men must be confuted of error in their Consciences; we must examine the second point which we have propounded; which is, Whether it were not possible to hinder the outward exercise of their Religion, forbidding them to assemble, preach, teach, nor to make any outward profession of that which they believe in heart.  
And first, In it were feasible, whether it were fit and convenient to do it: No religion whatsoever can subsist, if it hath not some exterior exercises or ceremonies by the which it may be entertained; whereupon the Emperor Gratian was wont to say, that it was necessary the people should be maintained in some outward discipline of some Religion, whatsoever it were, good or bad. For as man by nature is inclined to reject the yoke of God, it is necessary he should be kept in awe and discipline, else he would be like an untamed horse, rejecting the fear of God and man.  
Being then impossible to root out the Faith which they have in their hearts, it were not convenient (although it were possible) to hinder their exterior discipline and exercises, by the which the people are maintained in their Religion, and in the fear of God, and of the Magistrate, unless (whereas in their Assemblies they are taught to be good men, and to fear God, and honour the King and his officers) they will make them wicked Atheists, Libertines, and seditious, perturbers of all good order and policy; as we see plainly by daily experience: For we see a number which have cast off the yoke of the Romish Church, mocking at the Mass and Priests; yet fear to lose their goods or honours, refuse to apply themselves to discipline and exercise of any other Religion; have become very Atheists, without faith or law: Yet there are no small number of villainous Libertines, which make fects of themselves; teaching that we must not serve God outwardly with any exterior form or discipline, but only in spirit; and under this pretext, they give themselves to all villainy and abomination; to murders, rapes, incests, and adulteries; holding that the outward things serve to no end, so as the heart be clear, as they persuade themselves.  
Yea, some have been so audacious as to vaunt themselves to be Christ himself. Others, the Spirit of God: And others Charity. To conclude, they are profane people, and contemners of God and the Magistrate; maintaining that there ought not to be any sword or superiority used among men, but that the spirit should rule, govern, and guide the heart of man as it pleaseth: The which groweth through no other occasion, but seeing the great abuses which have reigned, and do still reign in the Church; and not being suffered on the other side to join themselves to any discipline and exercise of Religion; they are grown to that pass, as to think that dissimulation is not bad, so as the heart be good: and so mocking at Religion (whereof they make a show) they must needs fall into wicked Atheism: And there are none in the world more seditious and greater disturbers of all good order, than these people: as hath been seen in the Anabaptists of Munster, and their like. For the rooting out of which, there were no better means (whoso would consider all things without passion) then to suffer them, yea to command them expressly, that all them which make profession of the Religion (which they call Reform) should assemble in view of all the world, and keep good discipline, fit for the obedience which they own unto God, and the Magistrate correcting vices and excess: for although there were no other good, yet by this means they should get thus much, (which is of great importance for the preservation of the public quiet) That whereas we daily see spring up new and abominable sects, full of sedition and mutinies, yea, and of horrible blasphemies against the Majesty of God; when as there should be but two public kinds of profession in the view of all the world, either of them performing the obedience which they own unto God and the King; when as any new one should spring up, it would be easy to suppress it by the word of God. But forasmuch as this seemeth strange to some to give Heretics leave to sow their heresies: let us see if it be possible to suppress their assemblies: And doubtless if we look unto experience, (the perfect mistress of all things) we shall find it is as impossible to hinder it, as it is impossible to keep them from believing of that which they think fit and agreeing with the word of God. Have we not (I pray you) seen the great power of the most victorious Emperor Charles the fift (of famous memory, who made all the world to tremble? Have we not seen his most incredible diligence to suppress this Religion? Have we not seen the rigorous edicts which he made? and whereto tended it, but to hinder the preaching of this new Religion; and that they which made profession thereof, should forbear their Assemblies? For he knew well their hearts could not be forced; and yet he prevailed nothing, notwithstanding all his prohibitions: It may be they assembled in some strange Country where they had greater liberty: No, no, but contrariwise, all the Princes of Christendom together with the Pope, were resolved to root them out, and to give them no place of retreat; but all was in vain. How do we then think that the King's power (the which out of doubt is not greater than the Emperors) can hinder it? seeing that now, France, England, Germany, Scotland, and all the Countries about, are open unto them, to retire themselves, and to use the liberty that is here denied them; whereas they have so many Kings and Princes on their side; whereas the number is multiplied by many and infinite thousands; without doubt, they which gave his Majesty this counsel, show plainly, that either they want judgement, or else they seek to settle their own greatness, to the prejudice of the King, and the ruin of the Country; Let them examine all the Histories of the world, and they shall find, that when any new Religion hath been grounded upon the inward persuasion of the word of God; that all the striving in the world could never hinder, but the exterior discipline thereof would have its course.  
The Roman Emperors could never force the Jews to receive their Statues into their Temples; nor hinder the Christians from their Assemblies; who desired rather to live like savage beasts in caves and rocks, then to abandon the exercise of their Religion. I will not examine whether their quarrel be like unto this; so it is, that they are as well persuaded in their hearts that they follow the word of God, and that they are commanded to assemble and preach, as they were; which persuasion can never be wrested from them by any violence; for they say among themselves, that if they should be allowed to believe what they would, so as they would forbear to teach and assemble; were as much as if they should suffer a man to live, so as he would take no refection and nourishment: for they maintain that faith is entertained by the preaching of the word, even as the life of the body is by the nourishment of meat. But admit it were possible to forbid their Assemblies; they must proceed either by rigour and force, or by gentleness and persuasions: that is, they must either corrupt them, or else force them to do against the testimony of their consciences, and so falsify their faith which they own unto God. It is most certain that the constant and virtuous will rather choose a thousand deaths, then to do any thing against their Consciences; so as with them there were nothing to be gotten. As for the rest who for fear or hope would deny their faith; First, they should grievously offend the divine Majesty, and damn their own souls by this falsehood and dissimulation, for that they should sin doubly: first to have embraced the error, and afterwards more to have falsified sified their faith and testimony of their Conscience, and to have dealt doubly; whereas God requireth sincerity and plainess: so as they that should force them thereto, should be the cause of their more grievous damnation. They then which counsel the King to force or corrupt his subjects, to the end that they should dissemble and make show of any other Religion then that which they believe in their hearts, are the cause of the disloyalty which they commit against God and the King; for without he shall carry himself disloyally to God either for fear or hope; it is to be presumed that by the same passions he will carry himself as disloyally unto the King, when as time and occasion shall be offered. Constantius father to Constantine the Great, although he were a Pagan, yet he called Christians into his Court, and admitted them to favour, whom he did see ready to abandon goods and honours, yea their own lives; rather then to be disloyal unto the God whom they did worship; yea, he held them worthy of his friendship, and did impart unto them most of his important affairs. And in-truth the King hath no Subjects more faithful than those which obey him for Conscience; that is to say, because God hath so commanded it: they which falsify their conscience to please the King, or for any other private respect; show that they do not obey the King for Conscience only, but for some other particular affection: and if they make no difficulty to falsify their Consciences in the service of God, without doubt it is to be feared that when any passion or affection should move them, either the fear of death, or the loss of goods and credit, or some such like thing; they would make no great difficulty to falsify their faith which they own unto their King: so as they which give this Counsel unto the King, show their ignorance; for that they seek to root out them which in simplicity and sincerity of heart yield obedience unto God and the King. And as for those which proceed disloyally and against their Consciences, they are not only content to suffer them, but also to advance them unto honour: as we have seen by some examples of those, who (before having made profession of this Religion) have afterwards without being condemned of error, only to aspire to honour and credit, turned their Coats.  
To conclude, Although it were a thing possible to force or corrupt the Protestants to abandon their Religion, and to do against their Consciences; yet were it not expedient for the good of the Common weal. But as I said, It is not possible to hinder them, unless they will ruin them, and put them to death, the which were hard to compass; for in the place of one (they should put to death) ten others wouldrise: and those which die so constantly, (rather than remove their faith,) are held for good men, by the common people, who have more regard to the constancy, then to the cause which they maintain: whereupon they have desire to examine the Cause, and come to fall into the same opinions; so as this must needs cause them to multiply and increase: wherefore they that advise the King to this means, are much abused; for besides that they frustrate his Majesty's intention, they thrust the Country into great desolation, and almost apparent danger of a ruin, yet it is plainly to be seen, that the Arts, Occupations and trades, by means whereof this Country was wont to flourish above the rest, do now decay, and are transported to their neighbours; the ancient enemies to the house of Burgoign and Austria.  
It is almost incredible what prejudice the persecutions have brought within these forty years to the making of Cloth, and Says, and Tapestry: which trades being (as it were) proper and peculiar to the Netherlands; they have chased away by this means to the French, English, and other Nations: I forbear to speak of an infinite number of other good and profitable trades, which are retired into foreign Countries, to enjoy the liberty 〈◊〉 ●●eir Consciences: For in general, all the traffic of Merchandise hath been wonderfully interessed, (as many good men can witness) In Antwerp, Lillee, Torney, Valenciens, and other such Towns: and this hath been one of the chief occasions why of late years the English have been persuaded to leave Antwerp, and go to Embden; that is to say, from the flower of all Merchant's towns, full of infinite Commodities; to a petty Town, (obscure, and of no commodity:) Yea, they are grown so proud, by reason if this Drapery (the spoils of his Majesty's Netherlands) as they seem to have no care to compound; thinking that we have more need of them, than they of us. The French in like sort brag, that they are clothed with our spoils, by reason of the Merchants that are fled for Religion: so as that which did serve them as a bridle, to bring them the sooner unto reason, in time of war, will now make them more proud and untractable.  
Besides, It is well known, that within the Country there be many sufficient Merchants, which (upon this occasion) refuse to contribute in time of necessity; fearing that this question of religion, will be a subject unto their enemies, to make them confiscable.  
But above all, It is to be considered, That the profession of Arms and War, (which hath been flourishing in these parts) hath, and will be greatly interessed, (if it be not other ways prevented) I will not speak of many Gentlemen, good and faithful subjects, which might do good service to his Majesty, which are now retired to their houses; fearing for this only occasion, to employ themselves in any occasion whatsoever. Neither will I say, that many others, who desired to do the King good service (yea, even of those which knew the seats and situations of Countries) are forced to leave their native soil, and to retire to their enemies; preferring the liberty of their Consciences, before all things in the world.  
Without doubt there must a care be had; for if any war should happen, either against the English, French, or any other neighbour Country; we know not whom to trust: and without doubt, the enemies will not forget to make their profit upon 〈◊〉 occasion, by all manner of practices; to the great prejudice of his Majesty, and all his Country: and it is to be feared, that among so many men, there will be some, which (under colour to seek their Liberties) will be persuaded to attempt some Innovations.  
The desire to live, and serve God in Liberty of Conscience, is of so great force, as it makes men forget all other affections and passions, how vehement soever, for it not only maketh the subject neglect the duty which he oweth to his natural King and Prince, but it doth even estrange the hearts, and withdraw the affections of Fathers and Mothers from their Children; yea, it maketh them forget themselves: so as they make no difficulty to expose their bodies to the burning flames, and to all sort of torments, and to abandon wife and children, leaving them nothing but poverty and famine, rather than to lose this good, in regard whereof, there is nothing in this world that they esteem.  
So that it is no wonder (which some report for a truth) that many among the Gascoignes and Provencials, (during the persecutions in France, for matter of Religion) have treated to yield themselves tributary to the Turk, hoping that by that means, they would suffer them to live in liberty, (which they valued above all things, and it may be they had put it in execution (to the great prejudice of all Christendom) if one only respect had not restrained them, which was, that they held it too grievous, to give their first borne children to the great Turk, to be bred up in Mahomet's Religion: for this affection is incredible, and exceedeth all others: the which being well considered (with the great diversity of humours and conditions of men: it were no strange thing, if in so great a multitude of them that are persecuted for their Conscience, some should be found more sudden or more revengeful or impatient than the rest, who would make no, difficulty to attempt such exploits: yea, if it were but to revenge the grievous wrongs and injuries that were done for that Cause unto their kinsfolks and friends; wherein it is greatly to be considered, that there are no forts nor castles that maintain Kings in their greatness, so much as the faithful love of their subjects: So contrariwise, the King doth but provoke their hatred against his Majesty: yea, who otherwise are good and wel-governed men, and live without reproach.  
If the Inquisitors and their adherents, fear not the Hugonots, for that (as they say) they have not the wit to revenge themselves, who maintain, that they must do good for evil, yet they may well have heard the common Proverb, that patience too much urged, in the end turneth to fury: And if they be not void of all sense, they must think, that all the Kinsfolks, friends, and allies of them that they persecute, are not of one mind, and equal patience, that they can so easily pass over the wrong which they think they have received: so although there were no danger they should attempt any thing against his Majesty, or his estates; yet will they carry an irreconcilable hatred against his Officers; whereby there will grow bad intelligence amongst his subjects; which is a matter (as every man knows) of very great importance: as we may well see by the troubles of France, the which partly took their beginning from such occasions; and it is most manifest, that if King Henry, or his Father, King Francis, had in their times granted free exercise of Religion, (restraining them with good Laws and Ordinances) without doubt, they had left their Realm much more happy and flourishing, and had prevented so many calamities which have ensued.  
I know there is some will say, the like is not to be feared here, considering the small numbers there is; and therefore it were no reason, that for a handful of men, and of the base sort, they should bring in any innovation.  
But they that use such speeches, discover their gross ignorance, or their unsupportable malice: If there be any question to give assistance to the Inquisitors, to install the new Bishops, or to send Garrisons into any Towns; then can they say, except they use extreme rigour, and great diligence, it will not be possible to maintain the ancient Religion; Importuning the Court, with their continual complaints, how wonderfully the Heretics do multiply.  
But if there be any question to find some mild and fit course to settle the Country's quiet, without any great effusion of blood; then they say, there are so few Hugonots and of so base quality, as nothing ought to be altered for them: So as any man may easily see, that their intent is to maintain themselves only in their greatness, were it with the total ruins of his Majesty's Countries: and they that do earnestly affect the King's greatness, and the preservation of his subjects, much reject them, as partial, and suspect; and make diligent information and search of the number, quality, and sufficiency of them that desire to be the King's faithful subjects, so as they may satisfy and enjoy their consciences; and without doubt you shall find a greater number than is generally believed: let them look to the multitude of those that are retired into England, where they have their public Assemblies in infinite number; then let them turn unto those that are gone into France, in as great numbers: from them let them number up them that are at Franckfort, Straesburgh, Hiddelburgh, Franckendal, Collen, Aix, Dousburgh, Embden, Geneva, Hamburgh, Breme, and other Towns of the East Countries; without doubt (in my opinion) they shall find an hundred thousand; and as for those which remain yet in the Country, it is most manifest there are many more. There hath sometimes been seen at an assembly or preaching at Tournay, four or five thousand persons; the like hath been known at Valencien; beside those that have remained secretly in their houses; else the Garrisons had been needless which have been sent thither, if the multitude had not been so great: It is thought that Lille hath not many less; whoso will look into the petty Towns and neighbour Villages, shall undoubtedly find an infinite number: come into West-Flanders, the numbers are wonderful great, notwithstanding any pursuit or search which the Dean of Rennay hath made. Have we not seen at Missennes (as I remember) seven or eight hundred Countrymen force the Prison, and deliver a Prisoner, and they could never discover who they were? I leave Eand, Brugges, and Yperens, in which notwithstanding are good numbers. What multitudes meet together at Antwerp is apparent; and at Brussels where the Court remaineth, yet can they not by any means keep them from assembling themselves together in good numbers. What shall I speak of the Countries of Holland, Zealand, Gelderland, and Friesland? where it seemeth they have greater liberties: and in truth, the officers dare make no more searches nor executions, by reason of the great numbers. Have we not seen at Vtrecht, an Episcopal Town, and full of rich Canons, one called Thijs or Stephen, preach this doctrine publicly, for the space of a whole year, in the view of the whole world, in despite of all such as did oppose themselves; and notwithstanding all their pursuit, yet could they never apprehend him, for that all the people did accompany him-both going and coming out of the Church, so that sometimes he was carried upon their shoulders; and lodges sometime in one house, sometime in another? whereby we may see, that the number is not so small, as some maintain: Yea, they complain that they cannot furnish them with Ministers and Preachers enough. Without doubt, if they were gathered together in one place, as well those which are retired, as they which remain; there would be found at least two or three hundred thousand: if they will have respect to them that are of the same opinion and dissemble, attending some change or fit opportunity; I do certainly believe that all joined together, would equal the number of the rest, so that they which maintain that the number is so small, and that for them they should not alter nor change any thing; show that they have no sense nor judgement, or else that they would reign alone in the world.  
Whereas they say that they are all people of a base condition; The contrary hath been seen in Germany, France, England, Scotland and Denmark; whereas not only the common people, but also Princes and Kings have embraced this Religion: and doubtless if they might discover themselves without danger of life and goods, they should also find here a great number of Gentlemen, and others of good sort, that would declare themselves to be of their party; but although the number were not so great, yea if there were but very few, yet it were befitting the clemency of a King, to have regard unto the health of the meanest of his subjects. The Emperor Trajan was wont to say, that he had rather save one Citizen and subject, then defeat a whole army of his enemies; a speech worthy of a Monatch and Emperor: such then as think they should not spare to ruin (as much as in them lies) the bodies and souls of the King's poor subjects, show themselves ignorant what Christianity, Humanity, or the Clemency of a King means or requires; the very name whereof, makes his fame more glorious than all the trophies and victories that he could obtain of his enemies.  
But they will say that these men are wicked and profane, and that they corrupt the rest: whereunto I answer, that the point of Religion only excepted, whereon it is not my intention here to judge; you shall find that they are otherwise good men, fearing God, yielding obedience to the King and Magistrate, and doing wrong to no man; although there be some that cover themselves with their name, and are not so: the which happeneth for that they are not suffered to have the exercise of their Religion as they would: and as for the point of their Religion, let it be what they please: but so it is, they are not all persecuted so much for that they follow heresy and error; but for that they are constant and faithful in that which they think conformable to the word of God: for they suffer them to believe what they please (which indeed they cannot hinder) so as they will be disloyal, and hypocrites; and seeing they submit themselves to be instructed by the word of God, there is no reason to esteem them so wicked: Moreover, we must in despite of ourselves confess, that the greatest and best wits, and the most learned men maintain their party; I will not disgrace the others, but if we will lay by all favour and affection, we shall find, that the most excellent wits have been and are of their profession: Yea, the restauration of Arts and Sciences (which were buried in darkness) is come from them; the knowledge of the Tongues, especially of the Greek and the Hebrew, hath been beautified more by them then by any others. To conclude, their adversaries themselves are forced to confess, that there are fingular men among them in all sort of sciences: besides that the life of many of them is it reprehensible. If then there were not so great a number as there is, yet they should have respect not to ruin and chase away those whom God hath endued with such excellent graces; and deprive the King and his Countries of so great a good, in chafing away or murdering them which might have served either for Counsel, Learning, or some other way; seeing it is ordinarily found, that they desire to yield all obedience and duty unto the King, and to serve him with body and goods, so as they would leave them the exercise of their Religion free.  
To conclude then, If his Majesty will be pleased to grant this liberty, he should not only prevent troubles and inconveniences which have happened in France, and elsewhere, through this occasion, but also it should be a means by the which his subjects should be induced every one to employ himself in his vocation, to the service of his Majesty, and the advancement of the Common-weal; seeing that in the end they should be forced to come unto it, were it after his decease; as in other Countries where the like accidents have happened.  
It remains now to consider the inconveniences that may arise, the which I find to be two principal: The first, that if the exercise of their Religion were allowed them, they might multiply in such sort, as the ancient Religion would decay, and come to nothing; the which the King would not endure by any means. The other is, They hold commonly that in one Country there cannot be two divers Religions, without great trouble and disorder.  
As for the first, they must understand that all Religions are either grounded upon the authority of God, or the authority of men: For a Religion may be grounded upon the authority of men, when having regard unto that which our Ancestors have done and followed, or to that which our King commands, or to that which some great personage doth enjoin us, we ground our Religion upon those respects, without any firm reason, or feeling in our hearts, that we do well or ill: as the Turks, Pagans, and Idolaters have always done; yea and the greatest part of the world do at this day; changing their Religion and manner of serving God, in what sort, and as often as it shall please the King, or those to whom they shall defer this credit: but for that those Religions proceed not from a Religious heart fearing God, but from the respect and reverence of men, it is easy to hinder the course, and to plant in other by humane means; as by arms and violence: so as it was no difficult thing for the Romans to bring their Gods and Religions into Greece, and other Countries of their conquests, the which were grounded but upon the authority of their Princes and Kings. But if the Religion hath its foundation upon the authority and word of God, upon the testimony of their Consciences, be it with reason or otherwise; force or outward violence cannot prevail; as we have showed; and there is no means to hinder the course and progress thereof, but in showing the foundations ill laid. If then the King will maintain the old Religion, and stop the course of the new, it is necessary that he give them leave to be heard; to the end that they may be confuted; and that all the world knowing wherein the abuse doth consist, may fly their acquaintance: If it be heresy they sow, ye cannot but stop the course in suffering them to publish their doctrine, so that their errors be laid open to the people by the truth of the word of God; else the more you seek to suppress it, the more it will increase. But contrariwise, if happily their doctrine be conformable to the word of God, it is not to be presumed that his Majesty would oppress it. Wherefore that inconvenience alleged, is of no consequence.  
The second point alleged, seems to be of great moment: For they say commonly, that for to entertain the public quiet, we must have but one Law, one Faith, and one King: a thing without doubt which were much to be desired, for it would us liken to that golden age. But seeing that Religion and faith is a mere gift of God, engraven in the heart of man, over the which none can command but God only: It were great indiscretion to think it possible to reduce all the Inhabitants of one Country to one Faith by force or corporal violence. It is true that they say that as in a Family the Father ought to foresee that all those of his house worship but one only God, and be of one Religion; so the King should provide that in his Realm there should be but one Faith, and one Law; the which were wonderful good and healthful, but it is not possible to attain unto it, if it be not among those people whose Religion is grounded upon the King's simple Authority; the which is no true Religion, but a mere hypocrisy and counterfeiting, whereunto they may haply be drawn which have no fear of God: As it was seen among the Romans, who received as many new Gods as their Emperors commanded them: but this will never take place among them which have any inward feeling grounded upon any reason, be it upon the word of God, or of their own Conscience: In which case ye are so far from reducing a whole Nation to one Religion, as you can hardly reclaim one Family: the which was manifest among the Jews, where there were three famous Sects more contrary the one unto the other, than those of the new Religion unto them that maintain themselves under the ancient obedience of the Pope.  
But which is much more from the beginning of the world, unto this day, it was never seen that all were of one law, and one faith; no not according to the exterior exercise. For before the coming of Christ, the Kings, of Egypt, Persia and Babylon, were forced to leave the Jews in their Country, and to allow them the free exercise of their Religion, the which they held abominable.  
And after his coming, the Roman Emperors have also suffered it; as Antonius Pius, and Mark Antony, nor that they were of one accord with them: (for they had the name of a Christian in horror) but for that they found they were not seditious, nor disturbers of the public quiet; and so of many other Emperors who have suffered them, and forbidden that no injury should be done them, although they were of a mere contrary opinion.  
True it is, that some one may say, That all these Examples serve but to advance the Christian faith, which the King intends to maintain, in rooting out the new Religion.  
Yet it is most manifest, It is no new thing to endure two Religions in one Country, yea, and that all wise Kings and Princes have done according to the necessities of the time; for although the Religion of those Emperors were bad, yet they held it good and holy, as the King holds his, and it was the Religion which they received from their Ancestors, above three thousand years past.  
But we find also, that Christian Emperors have endured also Religions, as it appears by the example of Theodosius, Horatius, and Arcadius, who gave Temples to the Arrians and Novations, sometime within, and sometime without the City, as the necessity of the time and place required.  
In the Ecclesiastical History, It is reported for a remarkable thing, that Valentianus the Emperor, was Orthodox, and a good Christian, yet he suffered the Arrians, though he favoured them not so much as the others: Vallens his Colleague or Companion in the Empire, was an Arrian, and would by no means suffer the Christians in his Government, but did persecute them in all sorts; whereby we may easily gather, that in all well-governed common weals, to avoid sedition and tumults, it is sometimes necessary to grant Temples unto Heretics; not to the intent they should disperse their Heresies more, but that the people hearing ●he truth confronted with falsehood, might (without mutinies or tumults) apply themselves quietly unto the true and right Religion. But our Lord and Saviour saith, that he came to bring war, and not peace into the world, so as in one house there shall be dissentiou betwixt the Father and the Son, the Brother and the brother: How can we then maintain the Religion of Jesus Christ, if they will reduce all the world to one faith, and to one Law, seeing that for the ordering thereof, he doth not command the faithful to kill the rest; but contrary wise he saith, that the Apostles and faithful, should be betrayed, excommunicated, and put to death, for their faith and Religion, and therefore he will have them win the field through patience and the virtue of his word? So as I cannot wonder sufficiently at the impudence of these men, who making a show to be well read in all ancient Histories; do maintain, that there were never two different Religions in one Common weal: for what will they say or answer to the diversity already alleged, betwixt the Pharisees, Sadduces, and ●●●sses; without doubt, they shall never find, that by reason of these Sects, there was any great difficulty in the Government nor that Jesus Christ, nor his Apostles, did ever command to burn them for their Law.  
What shall we say of the diversity of Religions that were among the heathen, whereof one did not know another's Gods, No not the Names? And some also maintained publicly, that God did not care for humane things: And yet we find not, that the Government of the Romans was troubled for this cause.  
But who doth not see at this day, under the great Turk, a great diversity of Religions, so as among the Christians alone, there are fifteen or twenty Sects and sundry Religions: besides the Jews, Persians, and Mahumatists, all subjects to his Empire; the which are more contrary the one to the other, (for matter of Religion) than water is contrary unto fire.  
Without doubt, if these diversities were the true cause of seditions and tumults, It were not possible that the Turks power should grow so great: It is then a great ignorance to think that subjects cannot be maintained in quiet, when they are of divers Religions; for who so will look nearly to the spring and beginnings of tumults and seditions, he shall find that they proceed not so much from the diversity of Religions, as through private passions; as through covetousness, ambition, revenge; hatred, and such like, from the which small quarrels may grow; and when the Magistrate prevents it not in time, then by little and little they inflame, and are cause of tumults and public seditions: witness the troubles and seditions in Italy betwixt the Guelphs and Gibellines, the which continued four hundred years, and was the cause of infinite murders, rapes, wars, and all sorts of violence; and yet there was no difference in the Religion, but all did grow for that the Magistrate did feed the private passions of their Subjects, instead of suppressing them by Justice. And as for controversies touching Religion, it is not two hundred years since that the controversies betwixt the Franciscans and the jacobines for the Conception of the Virgin Mary, had caused great troubles throughout all Christendom: Not that the controversy was of any great importance, but through the negligence of the Magistrate, who nourished these factions, and became partisans. Seeing then it appeareth that whereas good order hath been settled, people of divers sects and Religions have been quietly governed, without any sedition or tumult; and contrariwise whereas no order was, not only diversity of Religion, but even small quarrels have bred horrible seditions and tumults: any man of Judgement may gather thereby, that seditions and tumults take not their increase from the importance of the quarrel whereupon they are grounded; but rather through the want of good order, for that the Magistrates neglect to punish them that entertain them, or else themselves maintain one party: the which is confirmed by many ancient and modern examples. And who so will examine strictly the last troubles of France, shall find that the greatest part have happened for that some mighty men or Governors themselves, having no regard to the public good, nor to the ordinances of the States, have at their own pleasures played the Kings, and insulted of their own authorities over them of the Religion. I think no man is so ignorant, but knows that the murder committed at Vassey by the Duke of Guise, against the laws of the King and State, hath been the true and only cause of the Civil Wars which followed, to the ruin of the whole Realm: for whilst the Kings proceeded by their authority, there was no news of any sedition, how grievous soever the persecution were, but when as Governors of their own authorities, offered violence to those of the Religion, presently all these tumults grew; the which may serve us for a good example: whereby we may learn to avoid the like inconveniences, and take some good course for the benefit of the King, and of all his good subject, which seek only to obey him.  
It is then easy to resolve that good order would be settled, if liberty should be granted to them of the Religion, to assemble and exercise their discipline, restraining and bridling them with such laws as shall be thought good, and that the King's Magistrates and Officers be careful to execute his Majesty's intention; foreseeing above all things, that the people usurp not the authority of the sword under colour of the factions of great men; so as above all things there must be a prevention that all violence be forborn on either side, and that those which proceed by any other unlawful means, as by taxing and slandering, shall be well punished; which doubtless will be a most assured means, and the subjects shall live in good unity and concord together, and will carry a perfect obedience unto his Majesty: and in the mean time truth will lay open falsehood in such fort, as that the King shall not need to fear that heresies shall multiply by this means, to root out the truth; but contrariwise, we shall see truth flourish, and all heresies and false sects decay; God's glory shall be generally celebrated, and the King's Greatness and Prosperity increase. The which God grant us by his holy grace, to whom be all glory for ever and ever. Amen.   

A HISTORY OF A BAILIFF OF Sonth-Holland touching the taking away of a poor man's Cow, and of the justice done upon him by Duke WILLIAM, entitled the Good. A remarkable example for Magistrates to execute justice.  
IN the year 1336. there was a Countryman in South-Holland who had an exceeding fair and good Cow, with the which he maintained his wife and children (as there are some in that Country which give twenty pottles of milk and more in one day) The Bailiff of that quarter desiring this Cow, would gladly have bought it of the good man: but as it was all his substance and means to live by, he would never be drawn to sell it. The Bailiff seeing himself refused, caused the Cow to be taken out of the pasture, and another to be put in the place, the which was nothing comparable to it; wherewith the Countryman being discontended, and seeing that he could not have his own, by the advice of his friends he went to complain to the good Count William of this violence, being then at Valencien grievously sick: The Earl having heard him, took pity of him, and caused letters to be written to the Schout of Dordrecht, that all other affairs set aside, he should come presently unto him, and bring with him his Cousin the Bailiff of South Holland. The Schout having viewed the letters, demanded of the Bailiff if he had offended the Earl in any thing; the other answered no, and that he knew not any thing if it were not for a Cow which he had exchanged with a Countryman: but making no account thereof, they went together to Valencien: The Schout presented himself first before the Earl to know the cause of his sending for him; The Earl having received him courteously, asked where the Bailiff his Cousin was; who answered that he was also come: Whereupon the Earl commanded him to enter; being entered, the Earl asked him if he were Bailiff of South-Holland; he answeted with great humility, so long as it shall please you my Lord: The Earl asked him how all things did in Holland, and if Justice were duly administered: very well (said the Bailiff) all things are in quiet: Said the Earl, How comes it that thou Bailiff and Judge of that Quarter, hast used force and violence against a poor Countryman that is my subject, taking away his Cow in despite of him? Then calling for the poor man, he asked him if he knew him, and what he could say for his Cow: The Bailiff answered that he had given him another: Yea said the Earl, but if it were not so good as his, dost thou think to have satisfied him therewith? no, no, not so; I will take the cause in hand, and be the Judge. The Bailiff and the Countryman referred themselves willingly to what it should please the Earl to decree: Whereupon the Earl appointed the Schout of Dordrecht, that assoon as he should return to his house, he should presently without delay pay unto the Countryman an hundred Crowns of good g●ld, to be levied upon the Bailiffs goods, and that he should never after molest the Countryman neither in word nor deed. This sentence thus pronounced, both parties were satified: which done, The Earl said unto the Bailiff, thou hast now agreed with the poor man, but not yet with me; then he commanded the Schout to retire himself, and to fulfil what he had enjoined him; but the Bailiff should remain by him to make reparation of his faults: and having sent for a Ghostly Father, and the Executioner, he condemned the Bailiff to lose his head, to serve for an example to others; then being confessed, the Earl caused him to come before his bed, and he himself drawing out the sword, gave it to the Executioner, who cut off the Bailiffs head in the Earls presence, being thus sick in bed: Who having called the Schout, said unto him, take your Cousin with you, and beware of such facts, left the like happen unto you. The Schout returning to Dordrecht, carried back the Bailiff in two parts, and paid the Countryman his hundred Crowns.  
FINIS.