worthy of all punishments Athanas de Syn. Arim. Seleuc. alijs Vide Apolog. 11. Epist. ad Solitarios 5 Augustine hath very excellent sayings to this purpose Augustine Thinkest thou saith he to Vincentius No man ought to be forced to righteousnesse when as thou readest that the Master said to his Seruants COMPELL ALL THAT YOV FINDE TO COME IN And also that Paul was forced to receaue and embrace the truth by the great violent compulsion of Christ except thou iudge goods and landes dearer vnto men than their eyes August Epist. 48. Againe Where is now saith he to Bonifacius that which these Donatistes harpe at so much It is free for a Man to beleeue or not to beleeue what violence did Christ vse whom did he compell Behold Paul let them note in him Christ first compelling afterward teaching first striking then comforting Let them not mislike that they be forced but examine whereto they be forced August Epist. 50. And citing that part of the 2. Psal Be wise yee Kings vnderstand yee that iudge the earth serue the Lord in feare But how doe Kings serue the Lord saith he They serue him one way as they are men and another way as they are Kings as they be men they serue him by liuing faithfully and as they be Kings when they forbid and punish with religious seuerity those things which are done against the Commandements of God As Ezechiah did serue him by destroying the groues and temples of Idols as Iosiah did in doing the same things as the King of Niniueh did forcing the whole Citie to please God as Darius did by deliuering the Idoll into the power of Daniel to be broken as Nabuchodonozor did restraining all his subiectes from blaspheming God by a terrible and dreadfull decree August Epist 50. And a little after he addeth What man in his right minde will say vnto Kings Care not you how in your Kingdomes the Church of God be either magnified or impugned for it appertaineth not vnto you who be either religious or sacrilegious seeing he cannot say vnto him It appertaineth not vnto you who within your kingdome be either honest or vnhonest Aug. Ibid. Furthermore Gaudentius his reason that the peace of Christ inuited such as were willing but forced no man vnwilling Augustine refuteth in this wise Where you thinke that none must be forced against their willes you are deceaued not knowing the Scriptures nor the power of God which maketh those willing at last which were vnwilling at first Did the Niniuites repent against their wils because they did it at the compulsion of their King What needed the Kings commandement that all men should humbly submit themselues to God but that there were some amongst them which neither would haue regarded nor beleeued Gods message had they not beene terrified by the Kings edict This Princely power and auctoritie giueth many men occasion to be saued which though they were violently brought to the feast of the great house-holder yet being once compelled to come in they finde there good cause to reioyce that they did enter against their willes August contr 2 Gaudentij Epist lib. 2. cap. 17. And against Cresconius he saith Kings serue God in this as it is commanded them if within their dominions they command that good be done and forbid euill to be done not onely in those things which appertaine to humane societie but also in those things which appertaine to Diuine Religion Aug. lib. 4. contr Crescon Grammat lib. 2. And when Petilian obiected that no man must be forced by lawes to do well or to beleeue Augustine replieth To Faith indeede may no man vnwilling be forced but yet by Gods iustice or rather mercie the breath of Faith is chastened with the rod of affliction Because the best things are freelie chosen with good liking must not therefore ill deedes be punished by sincere lawes You are not forced to doe well by those Lawes that are made against you but forbidden to doe euill Preposterous were discipline to reuenge your euill liuing but when you first contemne the doctrine that teacheth you to doe well And euen they which make laws to bridle your headdines are they not those which beare the sword as Paul speaketh not without cause being Gods Ministers and executors of wrath on him that doth ill August contra liter as Petiliani lib. 2. cap. 83. Who list to be farther satisfied that Christian Princes may and ought to compell their Subiects to the worship of God prescribed in his word and punish the refusers let him read at large the places aboue quoted in this Father 6 Ierome treating vpon that place of the Apostle Ierome A little leuen leueneth the whole lump saith Leuen is but a small thing a thing of nothing but when it hath corrupted the whole lumpe by his vigour whatsoeuer it be mingled with is conuerted into the nature of it Euen so peruerse doctrine hauing his beginning from one at first findeth scarce two or three admirers but by little and little the canker creepeth into the body according to the vulgar prouerb One scabbed sheepe infecteth a whole flocke Wherefore as soone as the sparke appeareth it must presently be extinguished the leuen must be remoued from the whole lumpe the rotten flesh must be cut off and the scabbed sheepe chased away from the fold least the whole house lumpe body and sheepe do burne corrupt putrifie perish Arius in Alexandria was but one little sparke but because he was not presently oppressed the flame thereof consumed the whole world Hieronym Comm. in Cap. 5 ad Galat. 7 Gregorie Nazianzene saith Greg. Nazianzene When impietie beginneth to shew it selfe openly we must resist it as much as we may by sword fire or any other meanes least we be partakers of the euill leuen or consent vnto such as be infected with pernicious doctrine Greg. Nazianzen in Orat. propace Again in another place Cut off the Arian impietie cut off the pernicious error of Sabellius This I say vnto the lay-men this I say vnto the Clergie and this I say vnto the Magistrates My wordes fighting for the holy Trinity shall not haue as much efficacie as thy Edict shall if thou wilt represse such as are infected with pernicious opinions Nazian Homil. in dict Euang. vide etiam Epist ad Nectar 8 I can not stand vpon particulars Ambrose The Reader may peruse these places Ambros Epist 32. ad Valent Imp. Idem Orat. ad Auxentium de Basilicis non tradendis Chrysostome Item in Cap. 10. Lucae Chrysostom Homil. de Auarit Optatus Mileuit Irenaeus Cyprian sub finem Tom. 5. Optat. Mileuit contra Parm. lib. 3. Iren. aduers Haeres lib. 3. Cap. 3. quem citat Eusebius lib. 4. cap. 13. Niceph. lib. 3. cap. 30. Cyprian Epist 55.64.73.74 and 76. Item lib. de lapsis de Vnit Eccles tribus locis ac Test ad Quir. lib. Origen And Cyrill Alexandr 3. cap. 78. Orig.
Persecution from Toleration 2 Hence arose the persecutions against Christ his Apostles and the primitiue Christians because the Aduersaries perswaded themselues that diuersity of worships could not be admitted without great commotions and detriment vnto the Empire The Pharisies say of Christ This man doth many miracles If we let him alone all men will beleeue in him and the Romanes will come and take away both our place and the nation Ioh. 11.48 Againe they calumniate him saying We haue found this man peruerting the nation c. Luc. 23.2 So also after Christs ascention the Gentiles accused the Apostles saying These men trouble our city And preach ordinances which are not lawfull for vs to receiue nor to obserue seeing we are Romanes Act. 16.20.21 Ciuill gouernment cannot continue long without puritie of Religion 3 Again as the Soule gouerneth the Body and the body yeeldeth obedience and defence vnto the Soule as vnto his gouernour So Religion is as it were the soule vnto politique regimēt which should guide the same and politique Regiment ought to yeeld the duties of obedience and defence vnto Religion Wherefore if Religion be endangered or corrupted with the foule contagion of licencious profession what hope can there be that the ciuill gouernment can long continue inuiolate Toleration dissolueth the bonds of obedience 4 Diuersitie and dissention in Religion dissolueth the bonds of obedience of loue and amitie amongst Subiects for it breedeth exacerbation of minde and causeth diuulsion and distraction of affections and consequently prepareth way to tumults vproares seditions massacres and ciuill wars whereby the state of the common-wealth is vtterly ouerthrowne It was the forerunner of the ouerthrow of the Empire 5 Toleration of diuerse Religions and immunitie of profession hath beene the fore-runner of the confusion and ruine of the greatest states as appeareth in the Empire Of Iurie 6 So also God permitted Iurie to abound with diuersitie of Sects in the daies of Herode as the Sadduces the Essenes the Pharisies the Herodians that is Courtiers which were of all Religions or rather of no Religion wholy depending of their Princes pleasure when he purposed to destroy the Iewish Common-wealth and to bring all in subiection to Christ Heathen Emperours permitted toleration to roote out Christian Religion 7 It hath beene the cause also of the confusion defection and ruine of the most famous and floorishing Churches and a supplanter of Religion For the Pagan and Apostata Emperours because they would supplant the true Christian Profession granted libertie and immunitie vnto all Sects of Heretiques 8 So Iustine Martyr complaining vnto Antoninus Pius writeth All they who proceede from these Symon Menander and Marcion are indeede called Christians as all Sects of Philosophers are termed by one generall name And whether they be infamed with those odious lies of putting out the lights promiscuous companie and deuouring of humane flesh we know not but this we certainely know that not one of them is put to death by you Iustin Mart. Apolog. 2. 9 So Apollinarius the Hieropolitan speaking against the Cataphrygians saith Is there any one of the disciples of Montanus and of those foolish women his complices who euer suffered persecution at the hands of either Iew or Gentill Certainely not one Apud Euseb lib. 5. cap. 15. 10 So Cyprian speaketh What saith the Nouatian Heretique to these things Do you acknowledge which is the Church who is the Minister of God and of the house of Christ who be those Seruants of God whom the Diuell vexeth who be those Christians whom Antichrist impugneth He seeketh not to ouer come those whom he hath alreadie conquered nor careth to foile whom he knoweth are his owne c. Cypr. Epist 57. ad Corn. And in another place The enemie of Christ impugneth and persecuteth none but the Souldiers of Christ he contemneth and passeth by the Heretiques who are foyled and become his Champions Cypr. Epist 58. ad Lucium 11 So Constantius the Arian Emperour tolerated other small Heresies as his Sisters Constantius to vomite their blasphemies against Christ but persecuted only the Christians as Athanasius testifieth Athanas Epist ad Solitar Zozom lib. 4. cap. 19. 26. 12 So Iulian the Apostata Iulian. at the request of Rogatianus and Pontius graunted libertie of perdition these be Augustines words out of Optatus Mileuitanus vnto the Sect of Donatus and then gaue vp the Churches vnto Heretiques when he restored the Temples to Diuels thinking by that meanes to roote out the Christian name from the earth if enuying the vnitie of the Church from which he fell he freely permitted all sacrilegious dissention August Epist 166. Optat. Mileuit contra Parm. lib. 2. 13 So Basiliscus freely tolerated whomsoeuer he thought would resist the Orthodoxe and Ecclesiasticall doctrine Basiliscus Niceph. lib. 16. cap. 2. Constantinus Copronymus 14 So Constantinus Copronymus persecuted Christians onely and tolerated Iewes Magicians Pagans and all sorts of Heretiques Zonar Annal. lib. 3. 15 Nicephorus So the Emperor Nicephorus to the ende he might spare the Maniches gaue freedome of profession vnto all Sectaries and vexed onely the Catholiques Paul Diacon lib. 24. 16 Theodoricus So Theodoricus King of the Gotthes granted the Arians a toleration putting Symmachus Patritius Iohn Bishop of Rome to death and banishing Boëtius and afterwards killing him also Sigebert in Chron. 17 Toleration rooteth out all Religion Furthermore if Shepheards did suffer their sheepe to wander vp and downe the mountaines would they not become a pray vnto Wolues If a shippe be carried with euery waue and puffe of winde without direction of the Pilotte should it escape shipwracke If the Magistrate permitted his Subiects to gouerne euery man himselfe and his familie could such a diuided regiment long endure So if euery Sect be tolerated to professe what they list without restraint who seeth not that such wicked licence tended to abolish all Religion 18 Besides Nothing can be more vnsafe and dangerous to Kingly State Toleration dangerous to Kingly estate then to vse Ministers of diuerse affections in Religion as well because they can hardly liue peaceably among themselues without simultation as also because his fidelitie that is contrarily affected in Religion may iustly be suspected seeing he reputeth the King an enemie to God and all godlinesse Pernicious to Subiects 19 Also Nothing can be more intolerable and pernicious vnto the Subiect then toleration partly because that Iustice cannot be sincerely and duely administred by Officers of contrary Religion and partly because of the continuall daunger wherein they stand to be infected with heresie for it is hard to touch pitch and not to be defiled therewith Toleration prouoketh Gods plagues 20 Toleration causeth a diuision betweene God and vs it prouoketh Gods curses his plagues and iudgements vpon that King or Prince who being carelesse of Religion tolerateth Heretiques Idolaters and also vpon that kingdome or
as you suppose note to my shame yet I hold it not ignominious to change for the better vpon these and others so graue considerations as in this Treatise I shall set downe for your and others satisfaction Saul when he stoned Stephan and the other Martyrs had zeale but without knowledge so had I while I was of your opinion and confesse with Paul 19 But the libeller iam sapit vs pravus for he glorieth in vomiting his owne shame Sapiebam vt paruulus my vndiscreete zeale blinded my vnderstanding and in my iudgement there wanted ripenesse and maturitie As you do now so did I then storme within my selfe to see his Maiestie 20 As though his Highnesse were not able to rule himselfe ruled by the Protestants not onely in those 21 A Machauellian pract se to bring the Puritans in detestation with his Maiestie who neuer accompted thus of his Coronation and Vnction Papisticall ceremonies of his coronation and vnction but also in the whole course and practise of the Communion Booke and administration of sacraments that he should leaue the whole state of the Church of England in the same sort as a he found it Fol. 5 and take vpon him the title of 22 Good Sir there is difference betwene Supremacie and Supreame head this latter Caluin saith that some attributed vnto K. Henry 8. of vndiscreet zeale supremacy in matters of Religion a point highly blamed in K. Henry 8. by Master Caluin who without all controuersie was one of the chiefâ—st instruments of the Gospell and therefore neuer as yet receiued by any of our reformed Churches At his Maiesties first comming to the Crowne we expected nothing lesse then this suddaine 23 Soft and faire the weathâ—r is not so calme not the reasoÌ„ still as you would make the world beleeue calme towards the Papistes They liue in peace and pay no more the Statute and that by commaundement from the King Some that lost their lands and countrey are now restored to both with grace which made me wonder at the first and enter into due consideration of the fact when conferring with some of knowen wisedome and zeale I vnderstoode that the Marques Rosne Lord Treasurer of France sent hither as Embassadour did amongst other points very mainly 24 Whether this be true or no his Maiestie best knoweth and I thinke iâ— is extreame presumption and arrogancy for aâ—y â—ubiect to disclose the secrets of his Soueraigne But what do not disloyall Papists dare to It may be that Marques de Rosne perswaded the K not to force any 〈◊〉 Protestans Subiects to the businesse of Religion but it is not likely he spake any thing in fauour of Papists and if he did his Maiestie knoweth what he hath to do well inough perswade his Maiestie not to force any of his subiects in the businesse of Religion himselfe being as you know a very good Christian And further vnderstanding how 25 Great Britaine hath no cause God be thanked to e uie them this quietnesse quietly our brethren in France liue together with the Papists vnder lawes prouided for that purpose I finde that this b Nobleman hath dealt honourably with his Maiestie and giuen the same aduise by which the King his Master wonne Fraunce and established his 26 Because the Papistes would neuer acknowledge him to be their lawfull King vntill he had made profession of their Religion Crowne in peace I will not follow the Libeller in his immethodicall idle Digressions sit to preuaile with worldly mindes that neuer tasted the truth which if I should labour to repell with such a discoursing style I should but waste paper and wearie the Reader wherefore I will ioyne issue with him in as fewe tearmes as may be The Libellers Proposition His Proposition briefly is this No man is to be compelled to embrace Religion by the temporall sword of the Magistrates power but is to be perswaded by the eternall sword of Gods holy word In the meane time he would haue euery man left to himselfe to embrace what Religion he pleaseth as he professeth fol. 23. b. What we are to iudge of this Proposition is fully declared in the former part of this Treatise But to speake yet more plainly vpon the present occasion I can but wonder with what face the Papistes dare frame such a Proposition as is directly contrary vnto the doctrine and practise of their Church Why for shame rebuke they that in others which they allow in themselues Wherefore do they dayly compell infinite numbers with extreame violence to recant and foresweare the perswasion of their faith The Papistes would compell but not be compelled to Religion Or can they yeeld any reason that they may compell others but none must compell them Their inquiring their burning their murdering of thousands without any respect of innocent guiltie learned vnlearned olde yong men women is indeede very lamentable This kinde of compulsion The Popish Compulsion whereby their Prelates make it their occupation to persecute to death all sorts ages and sexes which refuse their schoole trickes and diuellâ—sh Decretals we detest with our hart and disswade with our tongue affirming that they ought rather with mildenesse patience seeke to recouer such as they thinke lost Yet in Christian Kings and Princes How Christian Princes may compell who beare the Sword as the Apostle saith not in vain are Gods Lieutenants not onely to procure peace betweene men but also by lawes to maintaine Religion towards God we doe not dispraise moderate correction when neede so requireth who with conuenient sharpnesse of positiue Lawes ought to amerce banish and diuersely punish Heretiques Which Christian iustice tempered with equitie exercised by his most excellent Maiestie neither can their friends deny to be charitable nor themselues gainesay to be sutable to that coaction which the Scriptures commend in Iosiah and other godly Kings which the vertuous Emperours followed in the Primitiue Church and which the ancient Fathers vpon deepe Consideration found allowed by God himselfe as the chiefe point which he requireth at the hands of Christian Princes True it is that Religion vseth rather to perswade then to compell that GOD did rather shew then exact the true knowledge of himselfe and that true Bishops and Pastours ought rather teach then torment their flocke Yet are the obstinate and stubborne refractaries Papistes may be compelled to abandon their Heresie who refuse instruction to be compelled by the Magistrates for dread of punishment tempered with good instruction to forsake their heresies and forbeare their Idolatries wherewith Christ is dishonoured and his trueth defaced Otherwise questionlesse the Lord will enter into iudgement with his Deputies and Vicegerents and exact a strict accompt for his name blasphemed his Sonne refused his trueth scorned his Sacraments prophaned his word exiled and then what answere must be made for the ruine and shipwrake of faith the haruest of sinne and
The other attempts which he speaketh of practised in that kingdome when they shal be particularly specified they shal be fully answered That concerning the French King Henrie 3. is altogether false Of the French K. Henrie 3. The trueth is The Duke of Guise that he might strengthen himselfe and his house to take the Crowne if ought should befall the Kings line by the support and practise of the Queene Mother obtained greate auctoritie in the kingdome of France whereupon hauing raised and moued Ciuill warres vnder pretence of Religion though indeed to weaken and extirpate the Princes of the blood and ancient Nobilitie of the Realme tooke armes against the Huguenots but seized vpon the best townes of the Catholiques Religion was preached at Guyenne and the Leaguers went to driue it out of Picardie The Huguenots were at Rochel and their armie marched straight to Paris The Huguenots are at Montpelleir and the League set vpon Marseille Whereupon the King writing vnto the King of Nauarre saith That he knew that those of the League what shew soeuer they made plotted onely against his Person and Crowne thinking to rise and become greate at his coastes seeking nothing els but the vtter ruine and dissipation of his Estate On the other side the King of Nauarre and the rest of the Princes of the blood together with many of the Peeres and Nobles of France and the greatest Officers of the Crowne perceiuing the Duke of Guise his malice and seeing his iniustice that being but a Subiect he would with priuate and armed violence murder innocents and make himselfe sole commander gathered themselues to preserue their liberties granted by publique Edicts and to saue their liues from the furie of that ambicious Blood-sucker Meane time the Leaguers hauing the King at aduantage presented him with these requests viz. To make an irreuocable decree for the extirpation of Heresies To take by force those Townes held by those of the Religion To renounce the protection of Geneua To auctorise the warres To reconcile the Leaguers vnto him To be of their League that is of a King to become a Participant And thus the Leaguers hauing made their peace with the King they caused him presently to interdict the exercise of the Religion by a new Edict recalling all former Edicts for peace to approue the warres to banish the Ministers and to force all his Subiects to become Papistes The King of Nauarre being aduertised of these proceedings complaineth vnto the King of the peace he had made with the League declaring vnto him that himselfe could not be ignorant that he had made peace with his Enemies and armed them with his forces and auctoritie against the Estate against the Blood and against his owne Person The King was now in woefull case and in great perplexitie and distresse neither durst he vse the auctoritie of a King If he consented to the libertie of Religion and restored them the Edict of peace he thought he heard all the mutinous Leaguers continually about his eares if he made warre against the King of Nauarre and the Religion he had fiftie thousand Strangers vpon his backe that would constraine him to ouerthrow the League Wherfore he desired the Duke of Guise to yeeld to a peace not to abandon the Estate of the Realme for a pray vnto Strangers to procure the ease and contentment of the King the comfort of the people the freedome of the Clergie and the dignitie of the Nobilitie by other meanes then by Ciuill warres which would ouerthrow all But the Duke of Guise who rather desired a battell then a disputation answered the King resolutely that he would haue no peace but warre and caused the King in his owne person to march against the Protestants After that the King had made some few skirmishes the glory whereof redounded to the Duke of Guise he staied for a time to resolue himself vpon the intention of the Princes of the League which was now fauoured by the Pope the Emperour the King of Spaine the Duke of Sauoy certaine Princes of Germanie all the house of Lorraine and all the chiefe Townes in France that had entered therein and made shew to consent vnto them for indeed he was not able to resist them being in a manner banished in the middle of his estate and spoiled of his auctoritie So that now he acknowledged his fault that he agreed to the treatie of Nemours to the breach of peace and to approue the league The people euer where Monsieur de Guise came still receaued him with great ioy and acclamations Viue Guise Viue le Pillier de l' â—glise in so much that the King was faine secretly to flie from Paris and shift for himselfe For Monsieur de Guise being puffed vp with popular insolencie had absolutely determined either to slay the King or at least to cast him into a Monasterie as Chilperic was and to vsurpe the kingdome himselfe Now the King hauing escaped and the rumour thereof being spread ouer all France Monsieur de Guise began to protest his innocencie and the duty he had shewed in restraining the furie of the people trauelling in the Kings behalfe against the attempt of the Barricadoes But the King The death of the Duke of Guise thinking that the life of Monsieur de Guise would be his death resolued to be reuenged of him And so indeed because very many were engaged in that conspiracie he caused him to be suddenly surprised and slaine at Blois in the entry as he came from the Councel-chamber into the Kings chamber Notwithstanding this execution of the duke of Guise yet the flame of that conspiracy was nothing asswaged for the league caused not a few of the chiefest cities in France to rise against the king whereby the king grew so distressed as he was forced to make peace with the king of Nauarre to craue his forces for his reliefe and also to implore succours from her Maiestie of England but before these forces could be transported into France the king by the malicious and diuellish instigation of the League Death of Henry the 3. K. of France was most traiterously murdered by Frier Iaques Clement in his campe neere Paris By this a man may see what conscience the Libeller maketh of falsifying Histories and how true that is where he saith that in the end the king made himselfe peaceably head of them both who afterwards wholly depended vpon his will and pleasure In the time of Charles the 9. albeit the Papistes omitted no deceit periurie massacres nor warres to roote out them of the Religion yet because they defended their libertie by the confirmation and auctoritie of so many Edicts of peace God also fauoring their cause their aduersaries molested them in vaine for they could not preuaile against them but for all their persecutions the Protestants still encreased more and more both in zeale and number Also in the time of Henry 4. the present king the Dukes de Maine and
Parma with Spanish forces taking the Rebells part against their lawfull king with Cyclopicall immanitie set vpon them of the Religion whom they could not subdue by any force of armes because it was but vaine for them to fight against GOD. And the Duke of Parma his disgraces and shame in those attempts are commonlie knowne How curteously the Pope entreated Henry 4. K. of France But for the Pope his curteous entreating of the now king of France besides that thereby he prouided for his owne commodity and profites in that kingdome What curteous dealing was it to lash such a mightie king in the person of his Embassadour at Rome after the singing of euery verse of Miserere vntill the whole Psalme was sung out The king of Great Brittaine will neuer enuie or grudge this humanitie and curtesie vnto any Of the queen Mothers dealing towards Protestants The Queene Mother desirous to retaine the Regency in her owne hands during the minoritie of her Sonnes vsed those of the house of Guise as a counterpoyse vnto the Princes of the bloud but neuer granted any thing vnto the Protestants but what had beene granted and ratified before by many publique Edicts Yea from the yeere of our Lord 1562. vntill the yeere 1588. Ian. 5. which was the time of her death she omitted no sleight deuise cunning policie nor diuellish practise that she could possiblie inuent vtterly to extirpate and roote out the Religion out of the kingdome of France As for the Duke Mommorancy the Duke Buillon the Lord of Diguieres and such other they do but as they are bound to doe by publique Edicts Now then let vs see what successe thay had that tooke the contrary course of violence Truxes in these our daies B. of Colen became a Lutheran and desirous to bring the Countrey of his Electorship and so in time the whole Empire to Lutheranisme vsed no violence against his subiects that were Papistes 1 Trucces neuer vsed violence a-against any man first nor last vntill Cassimere gaue him contrarie councell by which he cleane ouerthrew himselfe liued in banishment died in beggerie and left the Countrey without 2 False all hope of euer enioying the Gospell againe The zeale of the Archduke of Stiria was highly commended by the Papistes for his religious minde but not for his vndiscreete attempts in banishing them that were of a contrary Religion out of all his dominions except they would become Papist like himselfe and now it is euident that the moderate gouernment of his Father was much better who considering how dangerous a neighbour he had and the number of those who otherwise would haue liued discontented in his Countrey permitted them their Religion and intreated them no worse then a his other subiects whereby he ended his daies in peace Fol. 18 whereas his Sonne following a more heady course of gouernment was the occasion that some of his subiects 3 Being banished thence vpon pain of Death departed their Countrey and had 4 Most false entercourse with the Turke others stayed and dissembled their Religion while Canisia the key and stay of that countrey was deliuered vp 5 Because they could not choose the Turke winning the same by the dint of his sword by them to the Turke who the more freely spoiled all the Land because the Archduke hauing lost the harts of his subiects wanted men and meanes to resist him A worthy but lamentable mirror for all Princes to looke in and behold how perillous a thing it is to vse violence against 6 Against true Religion whatsoeuer Religion but especially for England that so neere at hand hath such mightie Kings who perhaps would be glad of the like occasions We haue sometimes supported their 7 A lying Libeller subiects against them for zeale of Religion and therefore we haue iust cause to feare the like measure If Charles 5. in Germany had not abated the flame of ciuill warres 8 by forbearing to persecute true Religion by his conniuence and toleration the French King had made as easie an entrance into other parts of the Empire as he did into b those three Imperiall townes Metz Towle and Verdun but by the losse of these Citties his successours haue learned to take a more milde course with their subiects of whatsoeuer Religion least they should open a more dangerous gap for the Turke the professed enemie of the Empire and all Christendome The like toleration as in the Empire is all so permitted in the kingdome of 9 We liue not by examples but by Lawes and rule of Reason Poland by reason of the Moscouit bordering vpon them and in Dantzik as you know there is publique profession of both Religions In Zuitzerland at the first heate many a bloody battaile was fought for Religion but in time they learned to ioyne wisedome with zeale for conseruation of the state and now they liue in peace with all securitie tolerating within their Cantons the one and the other Religion If the King of Spaine had at first permitted libertie of Religion in the lowe Countries he had spared many a million both of men and money and enioyed with peace that which he is neuer like to recouer In that glasse likewise may we see how ready 10 Great in the Libellers malice against the late Queene but God be thanked her Maiestie had neede neither to feare nor to enuie any King or Prince whatsoeuer Princes are vpon such occasions to weaken the forces of other a Princes their neighbours whose puissance they feare or enuie their glory Fol. 19 But now let vs looke home and we shall 11 The infatuated Libeller can see nothing but Papists see Ireland ouergrowen with Papistes who haue not dissembled themselues as by the late warres appeared but especially at the Queenes death when not onely in the Countrey 12 The Libellers generall and vniuersall Lie generally but also in the chiefe townes where they were most restrained made their publike processions after the Papisticall fashion where the Right honourable the now Earle of Deuenshire most sage and wise in his gouernment not by force but 13 True when he had fairely hanged vp the principall Agents in that vile attempt faire meanes suppressing their feruour conserued the Countrey in peace and obedience to his Maiestie and we see that the King doth not dislike that course by his singular fauour to 14 His Maiestie did but gratiously ratifie the pardon which the Queene had granted before Tyrone and his complices Scotland for the face of the Church is generally of our reformed Religion yet hath the Papist part 15 Popish sclanders of the Liberller so great a sway in the Countrey and so mightie a support of the Nobilitie that not many yeares since they encountred the Earle of Arguile in the fielde and gaue him the ouerthrowe Howbeit they 16 Loyall Subiects needed ot to haue fled fled before the face of the