CHAP. III.

VVEE have shewed in the foregoing Chapter, that the liberty of Religion, which Heretiques desire, requires nothing else, but that they may receive no hurt, nor be affli∣cted with any punishment for Heresie: in one word, that a Civill peace may be accepted of with them. But now the first argument wee bring to prove that Catholiques ought to live peaceably with them, is, because they may do it with a safe conscience, as hath been hitherto sh•wne. But if Catholiques may with a safe conscience live peaceably with them, then they are bound to do so. For thus saith Saint Paul, * If it be possible, as much as in you is, have peace with all men. And in another place: Follow peace with all men. But yet both nature and com∣mon reason besides declare, that any man ought to live peaceably with all those, with whom he may; especially with such as earnestly desire, and importunately ask it. But if Heathens also thought it good to purchase peace oftentimes even upon harsh and unjust termes, how much more are Christians bound to accept of a just Page  46 peace offered them by others, even of their own accord, or grant it them at their request? Bles∣sed are the Peacemakers, saith our Saviour, for they shall be called the children of God.

Secondly, if Catholiques should deny Here∣tiques liberty or peace, and should hold it law∣full to punish them, and so should punish them for professing that religion which differs from the Cathoique, they would force them, as much as in them lyed to their own religion. But no man ought to be forced, or compelled by out∣ward violence to the Christian religion. First, because the disposition and nature of religion, especially spirituall, and perfect religion, such as is the Christian religion, is repugnant to com∣pulsion. Rightly saith Lactantius, Religion cannot be compelled: And again, nothing is so voluntary as Religion, which if the minde of him that sacrificeth dislike, then it is taken away, then it becomes none at all. And therefore Ter∣tullian saith, It is not the property of religion to force religion, which ought to be freely em∣braced, not by force. And then because by this meanes many are constrained to counterfeit and fain religion; for that violence cannot cause a man to think otherwise then he doth. An opi∣nion can neither be thurst into the minde by vi∣olence, nor extorted and wrested from it. That is all force can do, to cause a man to approve of that opinion in words, which he dislikes in his heart. But such a simulation and hypocrisie is abominable to God, and ought to be also to all Page  47 men; and it is hurtfull both to the Church, and to hypocrites themselves. To the Church, be∣cause those hypocrites are secret enemies, whom the Church fosters in her bosome as Serpents: For they cannot but hate that Church, by which they believe themselves to be most unjustly af∣flicted, and desire, and if they can, work the ru∣ine and destruction thereof. It is hurtfull to hy∣pocrites themselves, because it brings them to eternall destruction. Our Saviour saith of that evill servant, That the Lord shall appoint him his portion with the hypocrites, there shall be weep∣ing, and gnashing of teeth: And truly this pu∣nishment would befall them, although they should think that this simulation and dissimula∣tion were lawfull; but whosoever amongst them are more sincere and vertuous then others; in doing so wound their conscience most grie∣vously, and so sin most hainously against God, because they Professe that religion which they hate and abhor in their minde, and performe those religious exercises, which they condemne, and believe to be displeasing to God. But he sins most hainously, which violates his conscience. If he sins, and therefore is damned, who doth a thing which is otherwise lawfull in it selfe, with a doubting conscience, as Saint Paul teacheth, he sins far more hainously, and more justly is * condemned who doth any thing directly against his conscience, and the judgement of his own minde. Hence it is that Divines say (they are the words of a most famous man amongst the Page  48 Catholique doctors) that the conscience, though it be erroneous binds, so that it is never lawfull to do any thing against it, but it behoveth a man to lay it aside, and discharge himselfe of it by the prudent counsell of reason, and of wise men; or if he cannot do that, he is bound to o∣bey it, to wit, if his resolution, and the matter in hand may not be deferred. Wherefore they which force others to desert their own religion and embrace the Catholique against their con∣science, compell them, as much as in them is, to sin most grievously. But how may he be judged free from sinning greatly, who forceth other men to sin greatly.

But some man may here object, (of which we spake also in the former Chapter) That God neverthelesse commanded them under the Law, to punish those with death, which should worship strange and false gods. Wherefore at least in such a case, God would have men to be forced to the true Religion, neither would have any regard to be had of that point, That Religi∣on ought to be free; and that many, by such means as force, may be driven to simulation, or compelled to do any thing against conscience. We might answer thus: That it is lawfull for God, who as he is Lord of all other things, so also of our consciences, and of whose will and pleasure the state and way of Religion depends; To swerve from the ordinary path and method of things, and to ordain many things, which it is not lawfull for us to ordain or effect. But Page  49 we will not now make use of this answer. Thus much first we affirm; That even Catholique Doctors both ancient and modern, have obser∣ved, and any one that will seriously bend his mind to it will easily see, that the Jewish religi∣on was carnall, and consisted most in externall matters; not spirituall and perfect, such as we have said the Christian to be: wherefore it is no wonder that God would force men in some respects by carnall punishments, to a carnall religion; and that the genius and proper quality of Religion, which is, that it be free and volun∣tary, did not shew forth it self in every point in that Religion. But the proper quality of a spi∣rituall and perfect Religion, is of another tem∣per, which requires most of all the Minde of man: wherefore God would not have it esta∣blished by externall force, nor by terror of Civil, but Eternal punishments: & a great deal rather would have it imprinted and ingrafted in the minds of men by the love of most holy promi∣ses. And in the next place it is to be noted, that the Jewish religion was both so ordained and setled from the beginning, and afterwards continued and administred; that it may justly be affirmed, that violence was no more offered to the consciences of the Jews, when they were deterred by threatning punishments from wor∣shipping strange gods, and from contempt of the Law, than it is to their consciences, who, if they be Inhabitants of any Kingdome, are de∣terred by threatning punishments from yielding Page  50 that honour which is due unto a King, to any besides their own King; or from the contempt and breach of those Lawes which are enacted and established by a lawfull power, and com∣mand no dishonest matter. For God appearing openly from the very beginning in the mountain Sinai, so shewed himself to be the only God, in the sight of all the people, and published his Law unto them, that no man could doubt but that he was both their only God, and so to be worshipped only as a God, and that the Law of Moses came from him. From whence it came to passe, that all the people, none making any opposition at all, made a covenant with God by Moses concerning that Law. And then after the Law was now established, God both promised that he would ever and anon raise up Prophets to the people of Israel from amongst themselves, by whom the Jewes might ask his advice, and find out his minde, not only concerning matters pertaining to Religion, but even such as belong to the Commonwealth, yea and such as concern houshold affairs: And really also performed it, and had still a great deal more performed it, if the people had remained constant in observing the Law. Besides other prophesies and fore∣warnings, God ordained an ordinary way of asking his counsel by the Priests Ephod, or Ʋrim and Thummim, as the holy Scripture cals it. And he moreover revealed secret and hidden matters to such as sought •ut his will by lot, and shewed what they were to do: and as often as Page  51 the people followed Gods counsel, all things succeeded prosperously with them; so that the event it self declared, those answers came from God. Therefore the state of things was in a manner, as if God had been a certain King a∣mong the people of Israel, even in civil and earthly matters, dwelling in the Tabernacle as in a certain Kingly palace, and abiding in the Ark, and from thence informing the people of his will by the Priests, or other Prophets, as ser∣vants that were to wait near his person. He gave answers about undertaking and waging of war, about choosing of Captains and Commanders, and other such like matters: He very often shewed wonders, to declare that himself dwelt in the midst of that people. Wherefore things were then so ordered, as if some King contain∣ing himself within his own palace, neither suf∣fering himself to be seen of the common peo∣ple, were approached unto only by his Nobles, gave answers by them to the rest, and published statutes, and ruled the common-wealth accord∣ing to his own will and pleasure; and so would have a Kingly honour to be attributed to none besides himself, and would have his Lawes, com∣manding no dishonest thing (as I have said) e∣stablisht with a threatning of punishment, to be obeyed by all his subjects. By taking which course, he were to be thought to do no proper violence to mens consciences, or to force them to simulation, but to hinder and represse only the obstinacie and rebellion of his own subjects. Page  52 But the disposition of Religion is far otherwise now after that God would be sought to no longer upon earth, but in heaven, and took a∣way those manifest signes of his presence, nei∣ther doth uphold and preserve the Religion which he hath ordained after such a conspicu∣ous and open manner; doth not stir up Prophets, doth no longer give answers, but acts and orders all things more secretly, for so much the greater triall of mens faith: For as the case now is, men fall more easily into error, and violence is offered to the conscience, if thou shalt make any one quit his error by threatning of punishments, and force him to a truth which is not demonstrated by such clear testimonies: And from thence also follows this conclusion, That they are for∣ced to a simulation, which is hatefull to God, who being not convinced by arguments and reasons, are compelled by force to imbrace a Religion, how true soever it be: In which point truly they have hitherto so erred, who thought it meet for Heretiques to be suppressed by violence; that taking a middle course be∣tween a Legal severity, and a Christian gentle∣nesse, they obtained the end of neither of them: For God in former times would not have Apo∣states and worshippers of false gods, and con∣temners of his Law, to be spared, but command∣ed them to be slain without mercy; for he in∣tended not this punishment as a remedy against their error, but as a revengement against their unpardonable wickednesse and contumacie. But Page  53 those which hold it requisite for Heretiques to be violently dealt withall, because they plainly see that many of them do not sin through stub∣bornesse, but are led away by error, those they think fit to be spared; but upon such a conditi∣on, that they recall their error; although they see that they would never have recalled it, unlesse they had been driven to it by terror of punish∣ment, and therefore that they rather pretend the Catholique religion, than approve of it. Therefore they do not destroy those which have an evill opinion concerning God and matters belonging to Religion, but only hinder them from professing it outwardly, which the Law never intended. But whilst they punish those, or deprive tham even of life, which dare not for fear of conscience renounce their error, they neither perform the duty of Christian meeknes, nor obtain the end thereof, which is that erro∣neous persons may be brought into the way, and be restored. And that I may utter the whole matter in a word; by doing thus, they tolerate the worser sort, and destroy the better: for they are better and more vertuous, who, when they are not convinced of an error, will not renounce it, for fear of wounding their conscience, and of offending against God; than those which con∣demn in words against their conscience, an opi∣nion, though in it self erroneous, yet that which they believe to be true, and agreeable to the word of God.

These things being thus declared, we will Page  54 adde yet some other arguments, by which we may shew, that Catholiques ought to live quiet∣ly with Heretiques, and not to suppresse them by force. I will not now make mention of those seditions, wars and tumults, which might easily proceed from denying Liberty of Religion to Heretiques, especially in a Nation that is accu∣stomed to liberty, that is unapt to suffer any yoke or servitude, much more that, than which none is more grievous, even that by which mens consciences are oppressed. We shewed the truth of this matter by most evident examples in the former Chapter, which without our informati∣on any man may see. Neither verily is it ne∣cessary that Heretiques themselves raise tumults, even though Heretiques be suppressed; A sparkle of discord may take hold on Catholiques them∣selves, partly by the obligations of kindred, and laws of frieneship and alliance, by which they are knit and allied to Heretiques; partly be∣cause examples shewed upon Heretiques, would in a short time creep further, For examples do not use to stop & cease where they first began, and so much the lesse those of which we treat, if any gain might accrue and rise to others by the oppression of Heretiques: what, shall we think that they will not find some specious pre∣tence, who covet other mens goods, to make those heretiques, or abettors and followers of heretiques, whose riches they greedily gape af∣ter; especially if they shall perceive them to be obnoxious, and to lie open to injury? But what Page  55 shall I say of the authority and dominion of the Clergie over the Politick State? The matter may easily be discerned by the history of those times, which were before the rise of heresies, How easily might a speech more free than ordi∣nary, uttered against the Ecclesiasticall State, be drawn into the crime of Heresie? and that which was spoken against the behaviour or actions of Clergie-men, be wrested to a contu∣mely and reproach of Religion it self? especially when thou shouldest have both thine Accusers and Judges out of the same state and order of men. Might not even this very thing it self af∣ford occasion to new motions and tumults? But let others look to this. We would in this place have that called to memory, which we spake of in the former chapter; That by de∣priving Heretiques of Liberty in Religion, he∣resies are not only not suppressed and rooted out, but even by how much the more honest the mindes of any people be, by so much the more they are increased: We adde now thus much: That by deniall thereof, Atheisme springs up in many mens hearts, which is worse than any kind of heresie whatsoever. For, Conscience is sup∣pressed and destroyed in those men, in whom there is not so great honesty, and so great vertue and power of conscience as there ought to be, when they are troubled for Religion; and so hypocrisie, and counterfeiting of that Religion unto which they are forced, is begotten in them, and so atheisme and profanesse, which hath no Page  56 savour at all of holines and religion, springs up. But as for those men in whom there is a greater honesty and integrity of minde, and a regard of conscience, and a feare of God; in those men the love of their Religion is inflamed and increa∣sed by persecution, as a fire is by casting oyle into it: and it layes hold on (as I may so say) with an open and light fire whatsoever comes nigh it, and oftentimes creeps on further, for those causes mentioned in the former chapter: concerning which point, Thuanus, a Catholique, wrote much (among other men) in the Preface which he set before his Histories. But if thou sayest, that a Spanish Inquisition is somewhere used, yet Heresies do not creep on farther there: I would have thee also to consider, whether A∣theisme doth not creep into the place of heresie? Truly not a few even of the Catholiques com∣plain of that matter, who are well acquainted with those countries: Although besides, many thousands were found to be in Spain and Por∣tugal, but a few years ago, of those, who either took unto themselves the name, or had it given them by the people, of Illuminated persons, and were accounted for heretiques. But what dost thou think many foster privily in their mind? Experience it self doth sufficiently declare, that in Spain and Portugal, the Jewish and Saraceni∣call religion could not for some ages be rooted out of mens minds by bringing in an Inquisition.

But verily although there were not so great inconveniencies, as I have recorded, yet there Page  57 would be others, which ought to disswade Ca∣tholiques from holding it fitting for Heretiques to be punished. For even that one thing ought to prevaile with them, which we spake of in the former Chapter, that the safety of the Church, and of Religion doth no wayes require, that he∣retiques be set upon by violence, which also the Catholiques themselves sufficiently confirme, when they affirme that the Church is founded upon a Rock, so that it can neither by force, nor by guile be overthrowne, which Christ signified, when he said, The gates of hell shall not prevaile against it. Neither truly is it agreeable to rea∣son, that this stability, and immovable constan∣cy of the Church should consist in that, that she shall prevaile by Armes and civill power over her enemies: for because that then the contra∣ry rather appeared, when that so godly a build∣ing was brought from its first foundations to full perfection. The Catholiques themselves shew another kinde of supportance for it, that Spirit of truth which is alwayes present with the Church, which alwayes upholds it, and pre∣serves it safe from all ruine. But shall we think that that Spirit of truth, which in former Ages erected the holy building of the Church, maugre all the opposition of Satan, and the whole world, and brought it to such a greatnesse by impotent and unarmed men, and defended it against arm∣ed errour and impiety, is become now adayes so weak and feeble, that he can no longer main∣tain his own work without strength of Arms: Page  58 and that he stands in need of that power to de∣fend religion and the Church, which he before subdued, otherwise without its help, the Church must needs fall to ruine? But if the safety of the Church, and of the Catholique religion doth not require that Heretiques be overwhelmed by force, why doe the Catholiques hold it fit for them to be born down with violence? For who can think, especially that is a Christian, that use is to be made of violence, punishments and arms, without necessity? For it is the property of gentlenesse to spare, where thou mayest spare; especially where so many thousands of men were to be dragged and haul'd to punishment, so many soules to be destroyed. Furthermore, the hope of that great benefit which may proceeds from toleration of Heretiques, ought to incline the Catholiques to more gentle resolutions. For by such a toleration they would purchase the praise to themselves of meeknesse, equity, gen∣tlenesse, and moderation, and would gaine their good wils and affections, which being once gained, it is an easie matter to perswade them of the truth which is founded upon solid argu∣ments. Moreover, when Heretiques are so born withall, they have a time to recollect and amend themselves, and those errours which at the first view seemed plausible, after their paint and co∣lour is by little and little discovered; begin to lesse delight men, and at length decay: but truth it self is strengthened by delay: and being after a manner dash: against falshood and untruth, by Page  59 its own vertue and strength breaks it in pieces, and the brightnesse of it by this collision shines forth more clearly. Wherefore, when as in re∣spect hereof there is no necessity of troubling Heretiques, and of provoking them with the terriblenesse of punishments, but hence from le∣nity and gentlenesse there is hope of exceeding fruit and benefit belonging to the everlasting salvation of so many thousands, yea millions; What Christian man will be of so rigorous and cruell a disposition, that he can hold it fit to ex∣ercise cruelty, rather then patience and gentle∣nesse towards those men? Catholiques ought to be led and moved also in this point by the ex∣amples of God himself, whose children we pro∣fesse our selves to be; and of Christ the Saviour of the whole world, who was wont to use very great lenity and gentlenesse towards erroneous persons. God in former times declared in his Law, which in other matters was severe, That all the people of Israel, and strangers, which so∣journed amongst them should be forgiven if they committed any thing through ignorance; And truly, for this very reason, because they did it through ignorance or errour, not through pride, and stubbornnesse of heart. But what shall wee say of Christ, who came into the world for that purpose, That he might save sinners? Paul writes of himself, that Christ Iesus our Lord put him in his service, who was before a Blas∣phemer, and a Persecutor, and an Oppressour: but, saith he, I was received to mercy, because I Page  60 did it ignorantly, through unbeliefe. Behold, he obtained pardon for so great sins as blasphemy, persecution, reproaches and oppressions, where∣with he troubled and afflicted the godly, be∣cause he did those things ignorantly, through unbeliefe, and that at such a time, wherein the memory was yet fresh of those great miracles, and infinite in number, which were wrought by Christ; when those wonderfull deeds of the A∣postles were daily to be seen, when those faith∣full persons themselves, whom Paul with an outragious fury persecuted, were full of the ho∣ly Ghost, and at least many of them famous and renowned for their miracles. Neither did this bounty of Christ make a stand at Paul. For the Apostle himself sheweth in the words that fol∣low that place to Timothy, that Christ would shew an example in him of all long suffering, that others also from thence might have a strong be∣liefe of so great mercy of Christ towards them, If Christ did both beare with, in so great evi∣dence and clearnesse of the truth, a blasphemer, a persecutor, and contumelious person, and be∣stowed so great a favour upon him, as to com∣mit the most holy function of the Apostolicall office unto him, because whatsoever he did, hee did it ignorantly, through unbeliefe: Why doe the servants of Iesus Christ refuse to tolerate those, who at this time, wherein no man dares say the Christian religion is attended with so great splendour and renowne of miracles, may erre indeed, and perhaps blaspheme through ig∣norance, Page  61 yet for all that, persecute no man, give reproachfull words to no man, nor trouble any man for religions sake. But that it may yet ap∣peare more manifestly, by the example of Christ, that wee ought not to suppresse Here∣tiques by violence, and to haule them to punish∣ment; let us observe how he behaved himselfe towards Apostates. The Law, as we have sig∣nified before, commands an Apostate to be slain without mercy: Thine eye shall not pity him, neither stalt thou shew mercy, nor keep him secret, But thou shalt even kill him, thine hand shall be first upon him to put him to death. Will not they say here, that hold it fit for Heretiques to be pu∣nished, that this course is a great deal rather to be taken against those which revolt from Christ, and when they have been his disciples, will now no longer be of their company? Certainly, if Heretiques were to be slain, who notwith∣standing professe and honour the name of Christ, and are ready to suffer a most terrible and cruell death for his honour, although they do not rightly understand his doctrine: Much more shall they be worthy of this punishment, who altogether reject his doctrine, and do so forsake that faith which they had placed in him, that they will not professe his name any longer, and be conversant amongst his disciples. But what, did Christ teach us by his example, that we ought so to do? and did he not rather demon∣strate the contrary? We read in John, c. 6. v. 66. that after Christ had discoursed much concern∣ing Page  62 the eating of his own flesh, and drinking of his own blood; Many of his Disciples being of∣fended at this his speech, went back, and walked no more with him. But what saith Christ to these things? Did he lead them violently to punishment, or thought it fit they should? In no wise. Moreover he bespake those his twelve Disciples or Apostles after this manner: Will ye also go away? as if so be he had given them liberty to go away, if they would. Thou wilt say, that Christ had no magistrate, nor people at his beck and command, to bring them to punish∣ment: But he had that divine vertue and pow∣er dwelling in himself, by which he might be able to destroy them without any externall force. And to have done it in such a way, would not have been so liable and obnoxious to blame and reprehension; because a punishment in∣flicted upon them by a Divine vertue and pow∣er, ought to be accounted by them as a punish∣ment inflicted by God himself, and so to be ac∣knowledged most just. Moreover, if such a course had been taken in destroying them, the rest of the Disciples would have been stricken with so much the greater fear of daring to re∣volt from Christ, and his holy religion. Certain∣ly if those Catholiques, who hold it fit for He∣retiques to be persecuted and destroyed, could have destroyed them by their Anathema, as by a thunderbolt sent miraculously from God, they would in no wise have forborne to do it: And it were to be desired, not only by the Catho∣liques, Page  63 but even by the Heretiques themselves in some respect, that Catholiques might be able to do it; because from thence they would be ma∣nifestly convinced that the Catholique religion were true, and proceeded from God, and there∣fore would imbrace it presently, neither would suffer such a severe and powerfull thunderbolt to be darted forth upon them: and then no Ca∣tholique would fall into heresie. Why then did not Christ do so, who had so great power to effect it? Was it not therefore, because he judged it most averse and disagreeable to his most gentle and meek spirit, and to the religion which he published, and to the purpose and will of God, for performance whereof he was sent into the world? He came not, as elswhere he speaks of himself, to destroy mens lives, but to save them. Why therefore do not his servants and disciples the like, before whom he sets himself for an example to be imitated, who are or ought to be partakers of that Spirit, who pro∣fesse his most holy religion? They ought to call to memory that, which our Saviour himselfe once answered to his disciples, when the Sama∣ritans refused to entertain him: For when they asked him whether he would have them to com∣mand that fire come down from heaven and con∣sume them, even as Elias did? Jesus rebuked them and said, Ye know not of what spirit ye are, for the Son of man is not come to destroy mens lives, but to save them. That is, he would have his Disciples to be as mild and gentle as himself.

Before we leave this Argument, we would have Catholiques to consider, what men of great renown in former times amongst the Doctors of the Catholike Church, thought concerning this matter, and what gentlenesse they held fit to be used towards hereticks, whom they believed to be infected with most pestilent and blasphe∣mous errors. After this manner Augustine writes concerning the Manichees: Let them exercise cruelty against you, who know not what a labour it is to find out the Truth, and what a difficulty it is to avoyd Errors. Let them exer∣cise cruelty against you, who are ignorant what a rare and difficult thing it is to overcome carnall phantasies, by the serenity and cleernesse of a pious mind. Let them excrcise cruelty against you, who are ignorant, with how great difficulty the eye of the inward man is healed, that it may behold its own Sun. Let them exercise cruelty against you, who know not how great grones and sighs must be uttered, before we can attain to some small measure of the knowledge of God. Last of all, Let them exercise cruelty against you, who are deceived with no such Error, as they perceive you to be deceived with. But I for my part can∣not exercise any cruelty against you, whom I ought so to bear with now, as I did then with my self, and to deal with you in so great wisdome, at my neighbours dealt with me, when I being out∣ragious and blind, erred in your Sect. But of the Arrians, Salvian Bishop of the Massilian Church speaketh in this wise: Hereticks they Page  65 are, but unwittingly: in our esteem they be here∣ticks, not in their own; for they judge themselves to be so much Catholikes, that they brād & defame us our selves with the title of Hereticall impiety; therefore what they are to us, that we are to them. We are sure that they are injurious to the Divine generation, because they say that the Son is infe∣rior to the Father: They think us injurious to the Father, because we believe them to be equall. We are in the truth, but they presume that they are. It is we that honour God; but they hold this to be the honour of God, which they believe. They are undutifull, but they hold this to be the chiefest duty of religion. They are ungodly, but they think it to be true piety. They erre therefore, but with a good mind, not through hatred, but believe that they do honour and love the Lord according to his own will and desire: Although they have not a right faith, yet they account it to be a perfect love of God, to believe as they do. After what manner they shall be punished, in the day of Judgment, for this very error of false opinion, none can know besides the Judge. In the mean while God (as I believe) is patient toward them, because he sees that though they do not believe a∣right, yet they erre with a mind and affection to be of a godly opinion.

Seeing then the case is thus, any man seeth that Catholiques, in the cause of Heretiques, ought to follow that counsel of Gamaliel, by which he sometimes disswaded the Rulers of the Jewes from giving their censure, that violent hands Page  66 should be laid upon the Apostles: of which matter we read in the Acts: for we read, that he thus bespake his companions in office: Refrain your selves from these men, and let them * alone, for if this Counsell, or, this Worke be of men, it will come to nought; but if it be of God, ye cannot destroy it, lest ye be found even fighters against God. That counsell also of the house∣holder is to be followed, who forbad his ser∣vants to pluck up the Tares, lest the Wheat also chance to be pluckt up with them, but to suffer them to grow till harvest. Let not the Wheat take authority unto it self, of plucking up the Tares by violence. For the Tares also, which take themselves to be the Wheat, will resume authority to themselves to pluck up the Wheat; and seeing the Tares grow up more plentifully then the Wheat in the world, which is a field rather fruitfull for Vice, then Vertue and Piety; the Tares will more likely enjoy this power, then the Wheat. But if there be such, who think they have no cause to be afraid, lest they be plucked up by the Tares, because of their multitude, and strength, established by the course of so many Ages, wherewith they may over∣come their adversaries in religion; they ought for that very thing to suspect themselves, and to be afraid lest they may chance to be of the number of the Tares, because they flourish and grow up so plentifully for so many ages together in such a barren field for vertue: and lest they may chance to stray from the narrow & straight Page  67 path of salvation, which few find ou•. For thus saith our Saviour; Enter ye in at the straight gate, for it is the wide gate and broad way that leadeth to destruction, and many there are which go in thereat, because the gate is straight, and the way narrow that leadeth unto life, and few there be that find it. Yet furthermore, the uncertain courses of humane affairs should be considered; Who doth not see, that things of the highest de∣gree are oftentimes •umbled down and brought low, and things of low degree get up by little and little unto the highest; That things of great strength, and confirmed by long continuance of time, are weakned; that weak things acquire strength? Neither is it to be wondred at, when even those things which we now admire for their greatnesse and strength, were formerly small and weak, and rising from small beginnings arrived to this greatnesse. Wherefore none of them who think it requisite to pluck up the Tares, can promise himself a perpetuall triumph over them; but every one ought to be afraid, lest what judgement he gives against them, the same also may be applied against himself. There∣fore there is no greater wisdome, than by the counsel of the housholder, to stay till the last harvest, when both without any danger of Error, and without damage to the Wheat, the Tares, by command of the housholder being se∣parated from the Wheat, shall be cast into the fire; when neither the name of Tares shall be given to the Wheat, nor the Tares take unto Page  68 themselves either the name of the Wheat, or deceive the reapers with the shew and resem∣blance thereof. So by this means the Tares will have no occasion by the deeds of the Wheat, to pluck up the Wheat by violence: If they should neverthelesse use violence, then at length the Wheat scattered by violence will spread abroad his seeds the farther, and come forth more abun∣dantly, the Tares being by little and little sup∣pressed, untill the harvest at last bring a totall destruction upon them.

But some Catholique will alleadge; Suppose it be so, that Catholiques ought to live peace∣ably with Heretiques, Is there any necessity therefore that assurance be given them for their safety? We have hitherto both lived peaceably with them, and are ready to do so for the time to come; but we will not have any statute or privilege to be published, or extant for their li∣berty. It is neither necessary for them that it should be done, when as they enjoy peace without it, & may enjoy it for the time to come: Neither is it much for our honour. For what? may they not put confidence in our promise, and our vertue and goodnesse? May they not rely upon our friendship, or the obligations and bonds of consanguinity and kindred?

This that is alleadged might perhaps be of some moment, if so be Heretiques did not heare both threatnings uttered abroad by no small number, nor no inferior sort of Catholiques, a∣gainst them, nor see Protestations hurtful to their Page  69 security, and perceive some mens endeavours tending to their overthrow, or to the limiting and straitning of their liberty. If moreover examples both ancient and modern, in other Countries, and also evident and manifold expe∣rience of this very Age did not force them to fear such like matters. Finally, if they had suf∣fered no injury for Religion sake; if they had not seen in this very Kingdome, their Temples, some burnt with fire, others pulled down, pri∣vate mens houses plundered also, some men slain, wounded, and violently dealt withall. Wherefore Heretiques do not in every point enjoy peace, neither can assuredly promise them∣selves that they shall enjoy it, unlesse Catholiques give them a bond of assurance to confirm it: Verily even for that very cause it may justly be denied that they do enjoy peace, because a pri∣viledge is denied them for it; for that is no peace, to which security is wanting: but there is no security, so long as Catholiques refuse to grant a priviledge and covenant unto Heretiques for their assurance in enjoying it, and whilest many either do, or threaten many things which are altogether against their peace and tranquility. From whence it is to be understood, that Here∣tiques do neither require a superfluous matter, whilest they desire their Liberty may be establi∣shed by a publique statute, and more fully con∣firmed by ordaining punishments against break∣ers of the peace, and a Court of judicature and justice for the equall triall of both parties. Nei∣ther Page  70 do they desire a thing which is dishono∣rable to the Catholiques, but that which is ho∣nest, and attended with a singular and exceeding great praise both of equity, moderation and humanity, and also of discretion and wisdome: For what dishonour is it for thee to oblige thy selfe by a publike promise, and a registred law, That thou wilt do that matter, which thou mayest not only honestly do, but also art bound in equity to do? But that this matter of which we now discourse, is of such a nature, hath been already sufficiently demonstrated. But if so be the fear of Heretiques were even superfluous, would it not be a mans duty in way of courtesie and charity to hinder and take away all occasion of that vain, indeed, yet great fear of so many thousands; and truly in such a matter, which neither ought to be troublesome and grievous unto thee, if thou hast a desire to live peaceably with them, neither cost thee any labour or price. Why do not Catholiques grant them that, at their request, which they may freely grant? By this means they will take away all occasion of suspition and distrust, which are two great plagues and obstructions to friendship, and the common-wealth; And will oblige all Here∣tiques both to themselves, and to their country, in which they see that they may live safely and securely, and which they apprehend to be no step-dame, which would expell them, but a mother. By this means they also will ingage them, That if in any country their power waxe Page  71 great, to give again to Catholiques assurance that they shall receive no harm, & to take good order for their security; for which they are by no law bound to provide, if Catholiques will not take order for their security: For he which refuseth to give another man assurance of peace, and reserves a power unto himself of oppres∣sing him, when he shall find a fit opportunity to do it, leaves him in like manner the same privi∣ledge against himself; and amongst whom there are no lawes and priviledges of Peace, the pri∣viledges and rights of War remaine common to both parties. But there is no safety in War: We all pray to thee (O GOD) for Pease.