A DISCOVRSE OF Francis Bavvdvvine, Shewing the means to prevent the troubles of a King­dom; and to root out Sects and Hereſies.Delivered at a Conference to the King of SPAYNE, Anno MDLXV.

ALL men which live under one King, are bound to ſeek the preſervation of the pub­lick good and quiet,Hiſtory of the Netherlands, written Anno 1609, in folio 356. and the entertain­ment of the Kings 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 arrogancie, if (according to the ſmall Talent 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 trou­bles2 and tumults that many ariſe, as we have learned by the exam­ple of our Neighbours; and withal, ſatisfie (as much as is poſ­ſible) the will and pleaſure of the King our Lord, whom by Gods law and commandment weare bound to obey and ſerve to the uttermoſt of our powers: ſeing 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 Goſpellers: (for that as they ſay, they make profeſſion to receive nothing but what is expreſly contained in the Doctrine of the Goſpel, and of the Bible) rejecting the ancient and accuſtomed manner of ſerving God; as to go to maſſe, to confeſs, to receive the Sacra­ment, faſt for certain daies, go on pilgrimages, and other like exerciſes; to joyn themſelves to a new Doctrine and Religion, which they call Reformed. 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 ſomwhat 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 mindes, 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 ſhew 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 perſwaſion 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: Seing then this maxime is graven in the hearts3 of men, It is more then 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 maxime 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 minde by corporal vio­lence? How can any one perſwade 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 Monarchs 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 Aegypt were mighty, but they could ne­ver command the conſciences of the children of Iſrael. The Romane 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 terrifie their ſubjects, to divert them, and to retain them in their ancient belief and Pa­gan Religion; and yet they prevailed nothing in their deſignes, but contrariwiſe did much hinder their intents: So that the4 Chriſtians were wont to uſe a common proverb amongſt them, That the blood of their Martyrs was the ſeed of their Churches. And indeed Iulian the apoſtate Emperor, a malicious and ſubtle man, ſeing 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 perſwaſions 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 perſwaded 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 onely conclude, that in that which conſiſteth in the perſwaſion of the heart, corporal violence prevaileth no more then 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 perſwade 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 herefie 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 perſwaded 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 like5 inconveniences, ſhould be wholy preſerved, when they ſhould hear them vanquiſhed by the word of God, and by reaſons which they cannot contradict. If then Prelats 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 Kings intenti­on, and to prevent the multiplying of Sects, then to confer to­gether publickly; that all the world may know, that the others do falſly bragg, that they have the word of God on their ſide; for it is moſt certain, that when truth is compared with falſhood, ſhe muſt of neceſſity ſhew her beauty, and obtaine 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 judgment of the Truth, after that they have heard the grounds of either ſide; ſo as in conference all confuſion and diſor­der, all noiſe and rayling be laid aſide.

As wee have ſeene 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 errour: ſo in the Councels 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 hereſie, were forced for a time to deſiſt from their enterpriſe: but preſently after when they preſecuted them, they had many diſciples; ſome moved by pittie, ſome by their falſe perſwaſions; the which was the cauſe of great miſchiefs and inconveniences in the Church: Yea, in our time, we have ſeene in all places where the Anabaptiſts have beene perſecuted, they have increaſed infinitely: And contrariwiſe, where they have been heard in publique conference and diſputation, and convicted of errour and hereſie, 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 lyes, his doctrine of neceſſity muſt goe to ſmoake. Its a true marke, and a badge of truth, that it deſires to6 be known, made manifeſt, and debated; being like unto the Palm tree, the more it is depreſt and charged, the higher and ſteight­er it growes: For this reaſon the ancients did appoint to hold free and generall Councels every yeare; although by the cor­ruption of time many abuſes have beene brought in by the ambiti­on and covetouſneſſe of thoſe that ſhould give their Voyces: So it is, that the Hereticks and Sectaries feare nothing in the World more, then to be made manifeſt; be it by a free and gene­ral councel, 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 then 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 falſhood of their Adverſaries.

There is no fitter means then to come publickly to field, and to give their adverſaries free audience and leave to diſpute: with­out doubt, if they maintaine herefies, there ſhall neede 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 paine, as to bee 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 Chri­ſtendome: he was once called to be heard, but it was to ſee if hee would recant or maintaine his writings and his doctrine: And he on the other ſide proteſted nothing more, then the deſire hee had to bee better taught and inſtructed by the holy Scripture. The like proceeding was held againſt Iohannes Huſſe, at the coun­cel 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, asking him if he would maintain thoſe Articles, which were reproved and con­demned by the holy Church; and thereupon they gave ſentence7 that he was an heretick, and damned; the which the world ſees to be againſt all right and reaſon. To ſay that thoſe were condem­ned by other Councels before, is nothing to the purpoſe; for if it be ſo (as they ſay) it will be the more eaſie 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 alledged to that effect: I ſay, to confute errours 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 vertue to confute hereſies as ever. But to condemne them by the very name and authority of ſome Councels, without alledging the ſcriptures, and reaſons of the ſaid Councels, were out of reaſon; for they ſubmit themſelves to prove, that the Councels (by the which their doctrine hath beene condemned) were but petty Councels, 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 doubtleſſe in the ancient primative Church, there were many Biſhops which have rejected ſome Councels, as ſuſpect, and not lawfull, nor grounded upon the authority of the word of God, but upon the authoritie of men: as we read of Maximus Bi­ſhop of Ieruſalem, and of St Hillary Biſhop of Poictiers; yea, and of St Athanaſias, Chriſeſtonie, and Photinus; ſo it is not without reaſon, if many ages after them there have been Councels 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 ſayings 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 errours avoided; ſeeing there is no other means to procure a publick peace, and to draw all the ſubjects to one Re­ligion; that if their adverſaries (as if there were no controverſie in this point) challenge the name of the Church, and without hearing their reaſons examined by the ſcriptures, will that all that they ſhall ordaine or decree, ſhall bee infallibly kept as an ordi­nance of the Church, and ſo of God; as they have done in the laſt8 Councel 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 els to recant, and then to bee receive into favour: Without doubt there will be never any means to draw them from their be­liefe, ſeeing this Maxime will alwayes remaine 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 Maxime can never be wreſted away by the authority of any man; much leſſe that the Pope and Prelats, 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 impaire their own Cauſe, and make theirs better and more favourable whom they ſeek to root out. Seeing then it is a Maxime or point reſolved upon among all men of Judgement, that touching the Faith and inward Beliefe, no Corporall violence can command; and that men muſt be confuted of errour in their Conſciences; we muſt examine the ſecond point which wee 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 be­leeve 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 enclined to reject the yoke of God, it is neceſſary he ſhould be kept in awe and diſcipline, elſe hee would bee 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 exteriour diſcipline and exerciſes, by the which the people are maintained in their Religion, and in the feare of God,9 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 Maſſe 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 villanous Libertines, which make fects of themſelves; teaching that we muſt not ſerve God outwardly with any exterior form or diſcipline, but onely in ſpirit; and under this pretext, they give themſelves to all villa­ny and abhomination; to murthers, rapes, inceſts, and adul­teries; holding that the outward things ſerve to no end, ſo as the heart be cleer, as they perſwade 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 prophane 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 ſeing the great abuſes which have reigned, and do ſtill reign in the Church; and not being ſuffered on the other ſide to joyn 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 ſhew) they muſt needs fall into wicked Atheiſm: And there are none in the world more ſeditious and greater di­ſturbers of all good order, then 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 expreſly, that all them which make profeſſion of the Religion (which they call Reformed) ſhould aſſemble in view10 of all the world, and keep good diſcipline, fit for the obedience which they owe 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 publick quiet) That whereas we daily ſee ſpring up new and abhominable ſects, full of ſedition and mutinies, yea, and of horrible blaſphemies againſt the Majeſty of God; when as there ſhould be but two publick kinds of profeſ­ſion in the view of all the world, either of them performing the obedience which they owe unto God and the King; when as any new one ſhould ſpring up, it would be eaſie to ſuppreſs it by the word of God. But foraſmuch as this ſeemeth ſtrange to ſome to give Hereticks 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 Kings power (the which out of doubt is not greater then the Emperors) can hinder it? ſeing 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 on11 their ſide; whereas the number is multiplyed by many and infi­nite thouſands; without doubt, they which gave his Majeſty this counſel, ſhew plainly, that either they want judgment, or elſe they ſeek to ſettle their own greatneſs, to the prejudice of the King, and the ruine of the Countrey; Let them examine all the Hiſto­ries of the world, and they ſhall find, that when any new Reli­gion hath been grounded upon the inward perſwaſion 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 Romane 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 perſwaded in their hearts that they follow the word of God, and that they are commanded to aſſemble and preach, as they were; which perſwaſion 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 rigor and force, or by gentleneſs and perſwaſions: that is, they muſt either corrupt them, or elſe force them to do againſt the teſtimony of their con­ſciences, and ſo falſifie their faith which they owe unto God. It is moſt certain that the conſtant and vertuous 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 falſhood and diſſimulation, for that they ſhould ſin doubly: firſt to have embraced the error, and afterwards more to have fal­ſified12 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 ſhew 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 then thoſe which obey him for Conſcience; that is to ſay, becauſe God hath ſo commanded it: they which falſifie their conſcience to pleaſe the King, or for any other private reſpect; ſhew that they do not obey the King for Conſcience onely, but for ſome other particular affection: and if they make no difficulty to fal­ſifie 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 loſſe of goods and credit, or ſome ſuch like thing; they would make no great difficulty to falſifie their faith which they owe unto their King: ſo as they which give this Counſel unto the King, ſhew their ignorance; for that they ſeek to root out them which in ſimplicity and ſin­cerity of heart yeild obedience unto God and the King. And as for thoſe which proceed diſloyally and againſt their Conſcien­ces, they are not onely 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, onely13 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 doe 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, unleſſe they will ruine them, and put them to death, the which were hard to compaſſe; for in the place of one (they ſhould put to death) ten others wouldriſe: and thoſe which dy ſo con­ſtantly, (rather then 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 maintaine: 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 encreaſe: wherefore they that adviſe the King to this means, are much abu­ſed; for beſides that they fruſtrate his Majeſties intention, they thruſt the Countrey into great deſolation, and almoſt apparant danger of a ruine, yet it is plainly to bee ſeene, that the Arts, Oc­cupations and trades, by meanes whereof this Countrey 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 yeares to the making of Cloth, and Sayes, 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 forbeare to ſpeak of an infinite number of other good and profitable trades, which are retired into forraigne Countryes, to enjoy the liberty〈◊〉••eir Conſciences: For in generall, all the trafique of Mar­chandize hath been wonderfully intereſſed, (as many good men can witneſſe) In Antwerp, Lillee, Torney, Valenciens, and o­ther ſuch Townes: and this hath beene one of the chiefe occaſi­ons why of late years the Engliſh have beene perſwaded to leave Antwerp, and goe to Embden; that is to ſay, from the flower of all Marchants townes, full of infinite Commodities; to a petty Towne, (obſcure, and of no commoditie:) Yea, they are grown14 ſo proud, by reaſon if this Drapery (the ſpoiles of his Majeſties Netherlands) as they ſeeme to have no care to compound; thinking that we have more need of them, then they of us. The French in like ſort bragg, that they are clothed with our ſpoils, by reaſon of the Marchants 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 warre, will now make them more proud and untractable.

Beſides, It is well known, that within the Countrey there be many ſufficient Marchants, 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 Armes and Warre, (which hath beene flouriſhing in theſe parts) hath, and will be greatly intereſſed, (if it be not other wayes pre­vented) I will not ſpeak of many Gentlemen, good and faithfull ſubjects, which might doe good ſervice to his Majeſty, which are now retired to their houſes; fearing for this onely occaſion, to employ themſelves in any occaſion whatſoever. Neither will I ſay, that many others, who deſired to doe the King good ſervice (yea, even of thoſe which knew the ſeats and ſcituations of Coun­tries) are forced to leave their native ſoyle, and to retire to their enemies; prefering 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 Countrie; wee know not whom to truſt: and without doubt, the enemies will not forget to make their profit upon〈◊〉occaſion, by all manner of practiſes; to the great prejudice of his Majeſty, and all his Countrey: and it is to be feared, that among ſo many men, there will bee ſome, which (under colour to ſeeke their Liberties) will bee perſwaded 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 and15 paſſions, how vehement ſoever, for it not only maketh the ſubject neglect the duty which he oweth to his naturall 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 then 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 yeild themſelves tributary to the Turk, hoping that by that meanes, 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 onely 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 ſuddaine or more revengefull or impatient then 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 greatneſſe, ſo much as the faithfull love of their ſubjects: So contrarywiſe, the King doth but provoke their hatred againſt his Majeſty: yea, who otherwiſe are good and wel-governed men, and live without reproach.