equall with him selfe I say then that the Ecclesiasticall dignities haue place euen to the highest but not vniuersall which vsurpeth dominion euen ouer kinges yea so farre forth as to dispose of their scepters and crownes and I will proue my saying thus The high Priesthood of Aaron was subiect to the iudgemēt seat of Moses and the kingdome of Iuda Also in the law which God set downe there was no Priesthood aboue the kinges and that by reason of the law sith that vnder the principalitie of Moses there was a high Priesthood therfore it followeth that vnder euery Christian soueraigne principalitie there should be a chief Bishop yet not so as to acknowledge any vniuersall Bishop Sith also that Iesus Christ would not ordeine any to be greatest among the Apostles it followeth that there ought not to be the greatest among the chief And Iesus Christ forbiddeth his Apostles to vsurpe dominion the vniuersall Bishopricke is therfore no lawfull order but a cōfusion engēdred by Babell If any mā will alledge the pretended donation of Constantine the great I aunswere that many impugne it as false besides that a couenant cā not be of any force to abuse or to vse it cōtrary to good maners as the Pope striueth to vphold superstition repugnant to all good maners and true godlinesse yea the ingratitude of the receauer of the donation maketh the donation voyde but the Popes haue practised all ingratitude against the Emperors procuring their subiectes many times to rebell prescribing their Empires working their deathes betraying of them as Fredericke Barbarossa was betrayed to the Turke and treading vpon their throates with such other ingratefull insolencies Againe the Emperour hath no authoritie in Fraunce he can not then giue the Pope any there In Fraunce Constantines authoritie is vnknowen neither doth any man giue that which he hath not nor can transferre any further right then his own But if he beare him selfe vpon the authoritie of Doctors I will alledge one Doctour euen S. Gregory who saith that the first that shall take vpon him to be vniuersall Bishop shall be the forerunner of Antichrist If they alledge the Coūcels I answere that some of them haue improued the Popes authoritie albeit some others assembled by the Popes driftes and practises haue approued it And admit the Councels had without contradiction approued it yet let vs looke whether their Decrees be grounded vpō Gods word for in that case we must obey them as also if they be not contrary to Gods word But Iesus Christ expressely forbiddeth such dominion then may no Councell authorise it For S. Paule saith that he may doe nothing contrary to the truth how then shall the Councels be of force against Christes expresse prohibition Againe in Fraunce the king hath the Ciuill dominion and the Parliamentes haue no dominion but the iurisdictiō likewise in England the Queene hath the dominion and the Bishops the Ecclesiasticall iurisdiction But the authoritie which the Pope vsurpeth is a dominion which exalteth it selfe aboue kinges and therefore by Gods word expresly forbidden Thus hath the Pope no right neither any colour in Gods word neither is there any king or prince by Gods word subiect vnto him no not so much as any chief Bishop that is bound to acknowledge him But all kinges and soueraigne princes may in their kingdomes and principalities establish chief Bishops after the maner and example of England I haue before shewed that the state of the Clergie is no cause of our separation from those whom in Fraunce we call Catholickes and therefore the abuse may be thought to be the cause but it is not for there is no gouernement wherein there may not be abuse but the abuse simply it not sufficient cause of schisme We know that there was neuer any more excellent gouernement then the same which God established yet did the childrē of Hely the high Priest cōmit great abuses defiling the women appointed to watch the tabernacle against the peoples willes and contrary to the custome established in the law chusing such meates as they liked in the Priestes kettles The people cōplained hereof yet made they no schisme as in deede they ought not and now if we were to complaine of the Catholickes but for their simple abuses we should haue no cause to make any schisme well might we haue occasion to cōplaine yet not therefore to separate our selues It may be thought also that ceremonies are the cause of our separation from the Catholickes yet are they not so howbeit I make great difference betweene ceremonies and superstitions for superstition is forbidden by Gods word so are not ceremonies for there be three kindes of simple ceremonies one Legall an other Euangelicall and the third indifferent yet not contrary to the word of God The Legall are abolished as concerning the letter but doe remaine as concerning the spirite cōsidering that their truth is eternall abideth for euer as the word of God The Euangelicall as the Sacraments are necessarie And others there are which be indifferent as not forbiddē by the word of God for the which one should not condemne an other The same are such as are vsed in sundry Reformed places as in Englād Switzerland and els where In which ceremonies the Reformed faithfull ought to haue respect to modestie one to beare with an other according to the rule of S. Paul who saith Let not him that eateth not despise him that eateth and he that eateth let him not reproue him that eateth not that is to say let not one condemne an other True it is that there be foolish and trifling ceremonies as in Baptisme to put the spatle of the Priest into the childes mouth when as sometimes the Priest shall be halfe a lazare halfe rotten and haue rotten teeth or a stincking or corrupt breath which can not but be daungerous for the child and therefore vpon so villanous a custome the father may sometimes take occasion not to cleaue thereto as also there be garments which being worne vpon any signification and for distinction in callinges are ceremonies but if we attribute any vertue vnto them they be superstition The cause thē of our separation cōsisteth not in the state of the Clergie neither in the abuses nor in the ceremonies but in the superstition Superstition do I call all worshipping of false Gods false worshipping of the true God or euery worship contrary to the word of God As for the word superstition it is a Latin word and may be taken diuerslly It may be takē for that which in Latin is called Superstitum parentatio that is to say the suruiuours funerals there hence transferring it to any other false worship or rather super statutū cultum extranea prophana adiectio taking super in stead of praeter or contra which signifieth all worship that is added besides the same which God hath established The Greekes do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the worshipping
of the deuils but vary it how they will I force not so the definition remaine Superstition then being the cause of our separation it is also to be thought that we can not allow any superstitious doctrine But discretiō is needefull to be had in clearing the cause of superstition from that that concerneth the state and not to condemne any thing rashly The superstitions that cause vs to abandon the Popes partie are the worshipping of Images and Reliques the inuocation of Sainctes Purgatory Transubstantiation Artolatrie Traditions the Popes orders established by superstitious traditions false and faleable Pardons false merites derogatorie to Christes merites and such like As for Images it is a matter sufficiētly beaten by other and therefore I shall not neede to enter into particularities for it is manifest inough that the worshipping of them is idolatrie I know that euery Image is not an Idoll also that an Image simply maketh not an Idoll but the worship thereof which is superstition For it is written Thou shalt not honor it But we doe honor it when we celebrate it with any worship I also graunt that an Image set vp for a historie is no Idoll as we see in the temples of those that are called Lutherans in Germanie but if we attribute any vertue thereto it is superstition for the vertue that we attribute is the cause of the worship and honor thereto yet is it good vtterly to purge Gods Church frō these Images which haue bene causes of the peoples Idolatrie howbeit it were to be wished that it might be done by the kinges authoritie And it is to be meruailed that in the Churches there are the Images of God the father sith God him selfe hath so expresly forbidden it For if they might take place the heathen ought not to be reproued for their Image of Iupiter For it is certaine that by Iupiter they vnderstood Ioue pater and it is an auncient character of Noahs Religion who called God Iehoua And the Poete saying Iouis omnia plena speaketh of the great God creator of all thinges I will omit all Poeticall fictions neither doth my Argument leade me to speake of them As for the Images of Iesus Christ and his Sainctes if that of Iesus ought not to be worshipped much lesse ought those of the Sainctes but that of Iesus Christ must not be worshipped it is then in vayne to worship those of Saincts Some man may say that they worship them not hereto I aunswere that when we exhibite so great reuerence to any thing as we can not exhibite more to God him selfe we worship that thing But such is the worship that is done to Images before the which we vncouer our heades bend our knees hold vp our handes make our prayer present our offring and such like Tell me then I pray you what more can we doe to God him selfe But the subtiler sorte do say ween you that when I kneele before a Crucifixe of wood or stone I pray to the wood or stone No I doe it to the thing represented by that wooddē Crucifixe and looking thereupon do direct my prayer to Christ Thinke you say they that I am so sencelesse as to stay vpon this visible Image mine eye is in deede vpō the visible Image but my hart is with Iesus Christ that is in heauen But let me aske thee Thinkest thou that they which sacrificed to the brasen serpēt had not the like starting hole They had more reason to sacrifice thereto then thou to a Crucifixe For it figured Iesus Christ hanging on the wood and whereas thy Crucifixes be erected by superstitious men without any cōmaundement from God that was erected by Gods expresse commandement and whereas some of thy Crucifixes are authorised by false miracles that was famous by the miracles wrought in the desert by healing such as the serpents had bitten All which notwithstanding when the people began to sacrifice thereto Ezechias brake it saying that it was but brasse Wherefore if these starting holes should take place who doubteth but the Israelites would haue had the like Thou worshipest sayest thou Iesus Christ and art not so sencelesse as to worship the Crucifixe weenest thou the Israelites were so sencelesse as to worship the brasen serpent and not rather him that was thereupon figured hanging vpon the wood or thinkest thou that they were so ignoraunt that they knew it not to be the figure of the Messias sith they liued in a time so illuminated with Prophetes as was the time of Ezechias Had such shiftes taken place Ezechias would neuer haue destroyed the brasen serpent which notwithstanding these shiftes being broken thy excuses also take no place Thou wilt say that they sacrificed to the brasen serpent but that thou doest not sacrifice to the Crucifixe I answere that there were two sortes of sacrifices the one burnt offerings the other meate offrings The burnt offrings were made of beastes The meate offrings of fruicts as of corne wine bread oyle such like wherfore whē thou offerest the like thinges to the Crucifixe thou sacrificest againe to the brasen serpēt And whē thou makest those offerings before the Images of Sainctes thou doest yet worse To be brief all these excuses are but starting holes and it is no heresie to abandon such superstition yea this superstitious worship is the cause that iustly we may well call them Idols And S. Paule teacheth vs what soeuer is sacrificed to Idols is offered to Idols wherein we doe learne that the Idols which in old time aunswered by oracles were deuils Yea there be some deuines which note the worship of the Images of Sainctes and there be Images vnder the Catholicke Religion that abuse the world which thinketh that the Sainctes doe worke miracles albeit they be such miracles as the old oracles wrought long agoe Wherein it is euidēt that they are the same deuils which abuse the people hauing onely chaunged their names In old time they would be called God and now they wilbe termed Saincts The Gods of old time had their Priestes and Sibilles and now the Saincts haue their Southsayers they frame thē selues to the time but in the meane time the people is abused thinking because the name is altered the matter is changed As for the distinctiō of Honor Latrie Doulie Hiperdoulie it is an other kinde of shift which hath neither reason nor grounde in the word of God Now therfore do I appeale to euery mans iudgement in this matter viz. that sith they worship Images whether this worship may not be taken for superstition and Idolatry also whether this worship maketh not their Images Idols And S. Paule testifieth that Idols be deuils Therefore these Images whereto they erect worship are deuils that is to say deuils are worshipped in them and so being deuils we are not to haue any acquaintance with them For Sainct Paule telleth vs that we can not participate both in the cup of the Lord and in the cup of deuils
expresse words by the mouth of S. Peter yea and of Iesus Christ him selfe doth forbid the vsurping of dominion ouer the Lordes inheritaunce and the making of marchaundise of men or mens soules as the Reuelation calleth it and therefore he is an hereticke and in performance of the kinges vowe ought to be driuen out of Fraunce I say driuen out of France that is to say his dominion driuen out of France It is alledged that no hereticke ought to succeede to the crowne To this article may the king of Nauarre well subscribe for in him is not to be founde any one spot of heresie but it is a sclaunder of the Pope who lendeth him this charitie to the ende to weaken the partie of the Reformation and so to strengthen the League so strongly that it may ouerrule both king and commons and shut vp the king in some Couent of Charterhouse Monkes for to make one of the League a creature of the Popes and one of the king of Spaines PeÌ„sioners king and through him to trouble the whole state of Fraunce and abolish the priuiledges of the French Church For long hath the Pope longed to set in foot and many a day hath he begun to molest the French kinges now he shieldeth him selfe vnder pretence of Reformation but where was Reformation at the warres of Millan when the Popes did nothing but lay snares for the kinges of France in the behalfe of the Emperour and king of Spaine who so will peruse the remembraunces of Bellay shall therein finde examples enough yea now albeit the cause of the ReformatioÌ„ were not yet would he finde occasions to trouble the kinges of France and therefore it is an easie matter for him to finde that pretence thereby the more cunningly to compasse his driftes And had he euen set his foote vpon the kinges throate yet were it no newes for he hath done as much to the Emperour or had he thrust our king into some Monasterie yet should he not be the first either Emperour or King of Fraunce that the Popes haue couled Many times did I marueile why the Popes should accuse the Reformed Princes of heresie yea and all Reformation but hauing read the 12. Chapter of the Reuelation where it is said that the Dragon and old Serpent which is the deuill doe accuse our brethreÌ„ before God both day and night I was resolued for it is not vnnaturall for the child to imitate his fathers actions The king hath bene counsailed to permit but one ReligioÌ„ in France the counsell is good if it may be compassed by reason There be two wayes to atchieue it or at the least to try it for man purposeth but God disposeth The first is the same which the Turke vseth in mainteining of Mahometes law and that is the sword but this meanes is bloudy cruell and doubtfull for the blowes are to be deuided and he is assured of winning nothing but stripes yea and it is tyrannous whereof we conclude that the king will neuer take that course vnlesse he be forced by the League worke tyrannie against him selfe For this we know that by nature he is no tyraÌ„t so that if it come to that passe all Frenchmen in reason are to take armes to free the king from the tyrannie of the League Also to take away a schisme is to put out a fire with fire or with oyle But fire is neuer quenched with fire but with water that is the fire of schisme must be quenched with the water of reason which is stronger and standeth with more equitie then warre it selfe The other meanes is sure may be performed without bloudshed yea it is a Christian meane grounded vpon reason truth and godlynesse It consisteth in reiecting the yoke of the Spanish Inquisition and Councell of Trent propounded by the League restoring the Catholicke Religion to the libertie of the Nicene Councell free from the Pope and burthen of his superstitioÌ„s This course if the king would vndertake we should neuer neede to feare the League for albeit the League and Clergie would cut of all the faction of Reformation yet should not Reformation quayle for God vpholdeth it and for proofe hereof the experience of 30. yeares might suffise But if the king and Clergy would fauour the cause of Reformation the League would make no greater hast then to hide it selfe The Clergie may imagine that this can not be done without their hurt and losse in respect of diuers donations made vpon some abuse or superstitions and vnlawfull vse hereto I aunswere that it is not necessarie that that which hath bene giuen to an vnlawfull entent should therefore be taken away but rather conuerted to a better vse as were the 250. golden censers offered for a conspiracie by Cores confederates which were conuerted to a good vse vidâ—l to be turned into golden plates to be layd vpon the Lordes altar Euen so that hath bene giuen to pray for predecessours soules departed may be conuerted to instructions for successours suruiuers or to pray to God for them so should the Clergie encurre no losse But if the Clergie will not be content with so manifest reason but obstinately bending against the truth seeke our subuertion we will leaue them to trye in vayne how to root out Reformation and wast their reuenues for we know that in the end they shall be forced to come to it God can well enough reclaime them either of their owne accordes or by great punishments and therfore let vs suffer them to runne their race for when they haue runne well they must stay and yeeld thereto When a man hath a sute it helpeth much to doe his whole endeuour and to offer his aduersarie all iust and reasonable offers for by that meanes he may bring his aduersarie to reason and agreement he also cutteth of all sutes or els conuinceth his enemy of frowardnesse and so iustifying his cause enclineth the Iudge to fauour him Euen so we knowing that we are to deale with the great Iudge which is God also that we owe a duetic to our king doe seeke to finde out all meanes how to satisfie him with reason and to turne away his wrath which the Leaguers doe wrongfully kindle against vs and therefore we offer to the Catholikes so much as in right reason and equitie we may so as it is not our fault and we doe wash our handes of it before God and thus they are to see that in contemning the iust motions that we make and propound they disdaine not vs but the truth which is of God For if they haue any harme it is their owne fault and God will not punish them but vpon euident iust reason for their contumacie in that they would not obey his truth If a man inuiteth his friend to his table at dinner offereth him an apple to eate and it chaunceth a worme to be therein as sometimes it happeneth he will not vrge his friend to eate the worme with
being a double harted person neither hipocrite nor dissembler as be they that suffer the Inquisition to bridle them Wherefore it is a fit meanes to leade the League to a downfall and to conuert the Papacie into a Popedome abolished The Popes purpose in deuising the League was no other but to make a metamorphose of our king euē a more reall metamorphose then the transubstantiation in cōuerting him frō a Hieronimite King into a Charterhouse Mōke sometime king I know the king is a great Catholicke yet thinke I not that he so loueth the Pope his superstitions that therefore he would change his Crowne for a Charterhouse Monkes coule As for the Clergy it is no marueile though they would mainteine their estate for it is a thing naturall neither would the Nobilitie vpon necessitie doe lesse for theirs I will not be a sharper censurer of their estate thē Christ was of the Pharisies But alas how lamentable is the wretchednesse of those that vphold superstition and persecute such as will not obey the same Let them thinke vpon their businesse it is no small matter to become Gods enemie for who soeuer oppresseth the consciences submitting them to a yoke repugnant to Gods word maketh him selfe an enemie to God And truly they might mainteine their estate albeit they abandoned superstition yea and obteine the priuiledge of mariage which at this day is no small matter in France in respect of the numbers of men slaine in the warres and the quantitie of rich enheritrixes left as well widowes as maydens I marueile also what reason they haue to withstand Reformation which conteineth nothing repugnant to their estate neither any thing that is not commodious for them and chose rather to cleaue to the Popes the auncient secret enemies to the kinges of Fraunce and the French Clergie who vpon hatred to the French Clergie haue made a Decree at Rome that there shall neuer be created Pope of the French Nation and that hatred haue they alwayes shewed against the French kinges so oft as oportunitie would serue not in wordes onely but also in deeds But most of all I maruell why the Clergy haue entred the League to make warre at their owne charge against Reformatiō herein hath the Pope played the Clergie as braue a tricke of a Pharisie as euer man did for he hath loaden them with agreat burthen whereto him selfe would not set his finger so farre is he from entering into any charges thereof that he hath euen washed his handes of all In like maner hath he also brought the king of Spaine into great charges about the building vp of this sea monster his nauall armie promising him a million of gold so soone as his power should set foote in England and this million of gold could he well enough wrest from the poore by his Bulles and Pardons but when the king of Spaines Ambassadour came to demaunde this summe his aunswere was that he would not deliuer it before the army had set foot on land so that notwithstanding what soeuer the Ambassadors earnestnes he could obteine nothing for he told him that this money which had bene giuē for the poore ought not so lightly to be parted withal albeit since he could employ part of the same namely 150000. crownes vpon the purchase of a Marquisate for his nephew This is a cunning player at the Bohemiās game yet looketh he not whether he be within or without al is one to him so that he may get but in getting he forgetteth nothing Now in your opinion if he thus mocketh the king of Spaine his eldest sonne and the chief piller of his house what will he doe to these whom he hateth of old will he spare them or hurt him selfe to doe them good And the League is it any better for the Clergie then for him sith the Clergie must rather beare the charges then he No it is more for the Pope for it worketh for the state of the Pope not for the state of the Clergy considering that Reformation cōtrarieth the Popes estate not the Clergies but the Pope is not content with making the Clergie spend their reuenues but withall he forceth them to sell their demaines a matter neuer accustomed before The auncient kings of Iuda in time past did rather sell the vessell of the Lordes house then medle with the Clergie but the Pope had rather make them not onely to consume their reuenues but also to sell temporalties then to employ the Images and superstitious Reliques erected contrary to the word of God so deare vnto him is that that God hateth and so much doth he cōtemne that which God hath ordeined Besides the Clergie may see how being once burthened with these charges the king hauing begun to leauie the tenthes hath since continued the exacting of them In the beginning they thought they should be leuied but for one yeare and so to cease but since they haue bene brought into a custome and thereof it is come that the Clergie conceaued an imagination that this exaction would neuer cease without the rooting out of all seekers of Reformation and thereupon they consented to the League so to get out at once and in the meane time haue sold their demaines and yet must neuerthelesse pay their tenthes all which notwithstanding Reformation is neuer the more rooted out besides that albeit it were rooted out this subsidie would neuerthesse be leuied vnder colour of preseruing the Church from like inconueniences Neither is there any remedy whereby to eschue this consequence but by taking part against the League which doth exact these reuenues that is by declaring them selues seruauntes to the king and enemies to the League and taking to the support of their estate such persons as regard not the Pope who hath layd this burthen vpon them Moreouer I doubt not but the Clergie are faithfull to the King but neuerthelesse the League is a cōspiracie of the Pope against the crowne of Fraunce but all that are of the League are not of the cōspiracie neither do they vnderstand the purpose thereof and the Pope made it not to Reforme the time of Philip the Faire when he caused the kinges owne children to conspire against their father but it is an old practise of the Popes to shuffle the French kinges cardes and to seeke reuenge of the Pragmaticall Sanction as well against the king as against the Clergie but he is glad to take the cause of Reformation for a cloake to the end vnder pretence thereof to doe that which otherwise would be very hard for him to doe But I pray yon what cause haue they to obey a forrein Franciscan Frier rather then some one of the French Clergie For the Pope hath bene a poore Mōkish deuill that hath cast his coate to catch the Papacie and would now gladly vncrowne the king to make him a Monke There be amōg the French Clergy many Princes Lordes and men of accompt whom we might better obey
persecuted them and so lost his credit in the places aforenamed yea now had the remnant of his kingdome bene peaceable had he not stirred vp the League he thought by the League to cōfound Reformation and vndoubtedly it will be his destruction For the Christian kinges shall therby perceaue that he is a fisher for Eeles who seeketh to fish onely in pudle water and can not forbeare troubling the whole estate of Europe France shall know by experience that which the Reformed could neuer with all the eloquence of Demosthenes and Cicero haue perswaded that is that the Popes estate is ruinous to the people in making them in vayne to wast the money goods persons both of the Clergie people not caring for others daūgers so as he may bring his purpose to passe and this foreiudgemēt can not but at lēgth procure the Popes ouerthrow which he hath found in thinking to ouerthrow Reformation neither is there Pope Emperour or King that seeketh the destruction of the truth but destroyeth him selfe If kinges could well consider this point they would neuer make such hast with their owne harmes to bend thēselues against the truth which if euer it tooke place it is now in this periode wherein Iesus Christ will raigne and destroy euery kingdome that shall withstand him which is a song quite repugnant to the League Hitherto it hath seemed that to get dominion they neede no more but turne their backes to Christ but now the case doth alter But is not this wonderfull that so soone as Iesus Christ shewed him selfe to be the Lambe that should take away the sinnes of the world the Wolues with their gluttonous nature haue come to deuoure him and at their approch haue founde him to haue the pawes of a Lyon as being the Lyon of Iuda What may this meane if he be a Lambe how cōmeth it to passe that he hath the pawes of a Lyon or if he be a Lyon why beareth he the shape of a Lambe O my friend he is a Lambe yet armed with the Lyons pawes to rent in peeces the wolues that would deuour him Well let vs a litle more nearely consider the Popes goodly effectes he hath armed him selfe with the Councell of Trent as with a Trident or 3. tyned forke to play Neptune to commaund the waters He hath shipped his Trident in the Spanish Galiasses the South winde would not acknowledge this new Neptune but scattered his Galiasses and brake his Trident so as he hath but the handle left that would he now make a scepter wherewith to play Iupiter vpon earth in Fraunce seing he could not compasse to be a Neptune vpon the sea But his Tridents handle is no longer fit for ought but to make a hatchet steale wherewith to hew out a chariot to march in more magnificently but this chariot will proue Phactons chariot and shortly vtterly ouerthrow his holynesse The League likewise will be I say the destruction of both Pope and Papacie which I will proue by two reasons one because thereby the Kinges Clergie and Commons may to their costes learne the hurte that they take by the Popes yoke and experience teacheth those thinges which Rhetoricke was neuer able to perswade An other because the effectes of the League haue hitherto bene very vayne and vnprofitable and will be hereafter so as finally the League must breake without working any effect and it can not breake but with the Popes ruine But who will hereafter giue eare to the Popes Councels knowing them to be so pernitious as by this League they doe appeare In it hath he deceaued him selfe by employing his coyne vpon the purchase of his owne destruction for it is most certaine that the breaking vp of the League is the Popes ouerthrow it will not be lōg before he shall stand in neede of the peeces therof He hath also deceaued the Leaguers by procuring them to make great leuies wherewith to purchase mightie disgraces for nothing He hath deceaued the Cardinall of Bourbō by feeding him with a vayne hope of the crowne of France albeit he purposed to bestow the Crowne vpō a more factious person then he he deceaued the king in labouring him to roote out the Reformation to the end afterward with more ease and without controllmēt to lay hands vpō him selfe and send him into some Monasterie so to substitute an other at his deuotiō And he hath deceaued the Clergy by causing them to wast both demaines reuenues in vayne and finally he hath beguiled the people in bringing them into great calamities of warre promising them peace performing nothing but warre But the Reformed could he not deceaued for they trusted him not To be brief he hath deceaued but him self those that are his But who cā imagine that God will blesse the Popes cause who termeth him selfe Christes Vicare and yet fighteth with fraude and perfidie with treason and poyson to vphold superstitions against pietie falshood against truth and the doctrine which S. Paule termeth the doctrine of deuils against the pure and sound doctrine of Iesus Christ Most certaine it is that the League is a conspiracie of the Pope against the crowne and state of Fraunce also that the Popes haue still euen of old practised to be reuenged as well of the French Kinges as of the Clergie for the Pragmaticall Sanction and of long time haue cast with them selues how to subdue the Clergie to their domination as being very sorie that they can not atchieue their purpose and now are glad to make Reformation an argument or pretence whereby to bring their driftes to some issue and therefore the Pope exerciseth the king in procuring him to labour the rooting out of Reformation which is a double weakening of the king For those whō the Reformed in their defences haue slaine hath the king lost and the forces of the Reformed which might greatly strēgthē him are thereby also made vnprofitable yea euē hurtfull vnto him After all this doth the Pope cause the League to giue the king a spurne with the footein Salluce to the end that way also to exercise him and there to employ the rest of his forces that the kings side being thus weakened the strength of the League comming on on the other side they may be assured to doe with him what they list Let the King the Clergie and all Fraunce hardly thinke vpon this point it is of no small consequēce it importeth but euē the whole state of France For my part I will tell you what I thinke all shall be as others list yet am I assured that the successe of things will shewe the right of mine aduise wise men will allow thereof Vnder correctiō I say the king may herein imitate Neptune when he commandeth the windes in Virgill Quos ego sed motos praestat componere fluctus That is he may first appease all Ciuill warres among his owne and then vse his owne against straungers A great rope is
England next that by her also the state of the Clergie hath bene preserued In Frāce God hath purposed to maintaine the priuileges of the Clergie which are the honor of Fraunce wherein France is bound to Queene Elizabeth for shewing the way how to come to Reformation without endomaging the Clergie albeit the priuileges of the Clergy might be better kept in France then they haue bene in England To blemish the vertue of this Queene some may alleage the Realmes that haue kept their people in peace with the yoke of the Spanish Inquisition wherto I aunswer that the same is a tyrannous yoke of the Pope which can not be but ruinous to those that maintaine it When a man boweth a tree to the earth contrary to nature if it chance to scape it shooteth as farre to the contrarie side and shaketh a long time from side to side before it can finde any rest beside that if in rising it light vpon him that bent it contrary to nature it giueth him such a blow that it casteth him downe and euen so will it happen to those that preserue their peace with the tyrannous yoke of the Inquisition For if a man shal in their countreys proclaime libertie according to Gods lawes against the tyrannous yoke of the Inquisition all the world will come running And this Inquisitiō will breed the ouerthrow of their estate that haue mainteined it for no tyrannie is durable And God especially will reuerse such tyrannie ouer the consciences But the peace which this Princesse hath mainteined is grounded vpon the firme rocke of Gods lawes whereby it is vpholden and I would to God the Queene mother had in her time so sought the peace of Fraunce I would to God our king who loueth the peace of his people could so haue mainteined it in his Realme as the League had neuer come to shuffling of the cardes yea I would to God his Maiestie who loueth quietnesse would harken to such right meanes as should be giuen him to mainteine quietnesse in his land He hath bene made to beleue that by warre he should attaine rest Behold a goodly meanes to come to quietnesse It is an easie matter to marke the time when warre beginneth but it is not so easie to know when it will end Euen this warre hath already continued too long and it is likely to accompany him to the graue to shorten his dayes or to impose vpon him some Monkish life wherein there is more superstition then libertie As for the king of Nauarre sith the Sea League hath encurred shipwracke he is the sooner but not the more to feare for God hath giuen him both courage and valour to defend and mainteine him selfe neither is he the weakest of the Reformed Princes as also his enemies know that at his handes there is nothing to be gotten but stripes the gayne is small and doubtfull but the hazard great and euident It is no great wisedome to begin to flay an Eele at the tayle yet must the League either in duety or in honor proceede sith it hath begun and either by force or furie valour or trecherie prowesse or rage try what it can do against him be it but to shew the tricke of a maister as it lately did in England or to iumpe faire to the ground so to breake the necke therof But God who hath set him on worke and in whom he hath reposed his confidēce shall support him as he is able enough to doe Howbeit in this action my greatest pleasure is that the king of Nauarre hath no enemies but Gods enemies that hate him because he doth mainteine the cause of Gods children yet haue they offered him great offers to giue ouer the cause of Reformation neither can it be but they must needes fall because God whose purposes are cleane contrary to theirs will ouerthrow their purposes and vphold the king of Nauarre who meaneth no other but to doe well There are vnder the Reformation some Magistrates that haue still enioyed not onely their goods but also their offices and the kings pay which so fell out by reason of some Courtiers liuing vnder the Reformation being carefull for their estate and looking for a peace to be concluded were mindefull of them selues and as reason would prouided for their owne affaires euen so had it bene thought vpon might there haue bene such prouision as the Clergie euen vnder the Reformation should haue enioyed their benefites whereby if it had bene so done we should haue had a great part of the Clergie which now doe strengthen the League to haue taken our partes For certainly there were many which detested superstition and would haue banished it had not their state or liuings withholdē them It is a matter hereafter to be looked vnto for had it bene well seene to the Churches would haue encreased where now for these 28. yeares space they haue still diminished howbeit with Gods helpe it is neuer to late and therefore it suffiseth vs we prouide better hereafter The king of Nauarre hath shewed him selfe wiser more discret warie and circumspect then his aduersaries in that he neuer would during the kinges life bring into question the right of succession to the Crowne but still bare and conteined him selfe within the bandes of iust obedience due respect to the king neither euer employed his weapōs to offend but iustly vpon iust cause cōstraint had recourse to thedefensiue armes granted by the law of nature And besides returned as friends such as came against him as enemies sought to ouercome him with strong hand refusing to take any raunsome of them albeit they were able to pay largely wherein he sheweth that he maketh but a pastime of his enemies endeuors like as mē do vse to laugh at the vaine endeuours of litle children who hauing giuen a blow as they thinke very great with their hand yet wet with the nurses milk to a man that doth but smile at their vayne choler doe imagine they haue done some great acte so as if a man start frō them and seeme to weepe it bredeth infinite contentmēt as weening to haue obteined a great victorie Thus may we play with the mighty when they loyter in exercise of childrens pastime Neither ought any man to couet to cōmand but to know how to commaund and to know well how to commaund it is requisite he know how to obey As well in the one as in the other is wisedome and dexteritie necessarie S. Paule teacheth that a Bishop that gouerneth not his familie well can neuer well gouerne the Church By an argument taken of an opposite reason I say that he that can well and discretly gouerne a small gouernement can also well discharge a greater office I sec many that affect great offices but neuer labour to be worthy the same Neuerthelesse the King of Nauarre maketh him selfe so much more worthier the Crowne as he doth lesse affect it by leauing the successe thereof in Gods hand Concerning
the Ministers of the Reformation some there are of great zeale and learning such as haue suffred much for the puritie which they haue taught haue bene content with litle whereby they deserue great commendation Neither desire I any more but that still they may be more and more carefull for the peace of the Church for such contentions there haue bene euē among the Reformed as haue not greatly auailed to edification and herein I greatly commend Bucer yea and honor his ashes for he would neuer leane to any the partialities among the Reformed but bare him selfe quietly betweene both parts and neuer innouated any thing in the state of the Clergie Neither should we endeuor to triumph ouer our brethren but ouer our enemies For my part I would not seeke to triumph ouer the Clergie but ouer the Papacie which is the Beast ouer whom we are promised to triumph in the Reuelation And as for the Clergie I wish by reasonable offers and iust admonitions to induce them to participate with vs in the triumph ouer the Beast by renouncing her superstitions As for the English gouernment I say that it is grounded vpon Gods word so farre foorth as it concerneth the state of the Clergie instituted in the olde Testament and confirmed in the Newe And concerning the gouernment of the French Church so much as concerneth the equalitie of Ministers it hath the like foundation in Gods word namely in the example of the Apostles which may suffise to authorise both these formes of estate albeit in seuerall times and places None can denie but the Apostles among them selues were equall as concerning authoritie albeit there were an order for their presedence When the Apostles first planted the Church the same being small in affliction there were not as yet any other Bishops Priestes or Deacons but them selues they were the Bishops and Deacons and together serued the tables Those men therfore whom God raiseth vp to plant a Church can do no better then after the example of the Apostles to beare them selues in equall authoritie for this cause haue the French Ministers planters of the reformed Church in Fraunce vsurped it howbeit prouisionally for it is a matter auowed that they hold their discipline but by prouision reseruing libertie to alter it according to the accurrences But the equalitie that rested among the Bishops in the primitiue Church did increase as the Churches increased and thereof proceeded the creation of Deacons and afterward of other Bishops and Priests yet ceased not the Apostles equalitie in authoritie but they that were created had not like authoritie with the Apostles But the Apostles remained as soueraine Bishops neither was there any greater then they Hereof do I inferre that in the state of a mighty peaceable church as is the Church of England or as the Church of France or such like might be if God should call them to reformation the state of the Clergie ought to be preserued for equalitie would be hurtful to the state and in time breede confusion But as the Apostles continued in this perfect equalitie so long as their new planted Church was small so should equalitie be applied in the planting of a Church or so long as the Church continueth small or vnder persecution yet may it also be admitted as not repugnant to God word sith it hath takē place in the Church in those places where alreadie it is receaued rather then to innouate any thing I say therefore that euen in the Apostles time the state of the Clergie increased as the Church increased Neither was the gouernement vnder the bondage of Egypt during the peace of the land of Canaan alike for the Israelites had first Iudges and as their state increased they had Kings God him selfe likewise first dwelt as a shepheard in a Tabernacle built by Moses but afterward as a king in a house built by Salomon And the tree of life beareth twelue fruicts according to the twelue seasons of the yeare whereby we are taught that such as haue charge of the Lords garden must vse the fruictes thereof according to their seasons It is also to be thought that the Ministers of the Reformation which planted Reformation in Fraunce had respect to their businesse and to the worke they tooke in hand when they brought in this equalitie which was to plant a Church and to begin after the maner of the Apostles when they planted the Church at Hierusalem as also they meant not to reuerse the state of the Clergie either to submit it to their orders whensoeuer the Clergie or whole state of France should happen to admit Reformation But their purpose hath tended to ouerthrowe superstition and in the meane time to beare them selues according to their simple equalitie which in deede was the true meane to Reforme the Church whereas had they meant both to abolish superstition and to reuerse the state of the Clergie they should with one hand haue reformed the Church and with the other haue deformed the state And they that presumed that Reformation must needes subuert the state of the Clergie conceaued that foreiudgement out of season and without any sufficient cause their foreiudgement hath bred great calamities in Fraunce Wherupon I inferre that he which would take occasion of the equalitie brought in into Fraunce to reuerse the estate of the Episcopall Clergie among the Reformed shall greatly wrong the cause of those who therevnder haue reformed Fraunce and had neuer that intent as also they should resemble the dogges that would go into the vineyard but carie a yoke at their neckes that keepeth them out for they should carie with them the let that should hinder them from compassing their intents for there is nothing that hindereth from achiuing to perfection but it may be accomplished without preiudice to the state Iesus Christ taught perfection yet spake he neuer against the state but alwayes excepted it saying that these things we must do yet not leaue the others vndone neither can there be any good thing done with the ouerthrow of the state but may more commodiously be done without preiudice to the state And Christ when they came to tempt him excepted the state not onely in Ecclesiasticall causes but also in Ciuill saying Giue vnto Cesar that belongeth to Cesar and to God that belongeth to God as also he would take no notice of Ciuill iudgement when he was required to agree a man with his brother teaching vs by his example discretly to vse circumspection in time and place As also it were but a bad consequent to say there be abuses in the state and therefore we must subuert the state but it were a good consequent to say there be abuses in the state they must then be corrected albeit without preiudice to the state I say the reason is not altogether like when there be superstitions contrary to conscience for then must we forsake them and separate our selues therefro according to that which is
remitted it to such a passe that euery way it is iust and the equitie thereof is cleare and euident and our aduersaries cause is manifestly conuicted Moreouer it may be the Catholiques at the first blush will thinke these to be but vaine shapes and so perhaps will not comprehend how profitable our aduise may be to the King to the Clergie and to the Commons and yet shal not our aduise be altogether vnprofitable If a man that were to passe ouer a riuer which he had heard to be wadeable and yet vpon the shore should find one that knew it better who should warne him of the contrarie if yet notwithstanding such aduertisement he would needes trie would you therefore take the aduertisement to haue bene vtterly vnprofitable No for had not the aduertisement bene giuen he might haue aduentured waded so farre that he could not recouer for the aduertisement will procure him to swimme betweene hope and feare and to looke better to the danger the which as he shall find too great he will turne backe before he go too deepe and so experience shall make them knowe the commoditie of this aduise which otherwise were ignorant by discourse could not haue known it But let them proceede the successe of matters shall instruct them when they shall see their purposes haue none other issue then this riuer that is vnwadeable yea a bottomlesse gulphe when they shal haue sought in vaine for the issue of these things and shall not find it they will reclaime them selues and come to that reason which we shew them If there be a blind man in the midst of a great hall and some one will direct him out at the dore it may be he will not follow him that offreth him selfe to guide him but leauing him will feele along the wall which also may conduct him so go groping till he come to the dore But experience is a maruelous matter which teacheth the hare-brained by effect that which they could neuer comprehend by discourse It is sayd that none are more deafe then they that wil not heare and I say that none are worse blind then they that will not see reason and yet is experience their guide and wall all along the which as it were groping they may sometimes get forth of those places where they find them selues enclosed and thus doth experience serue for a sound to sound the depth of the affaires of this world for a wall to conduct such as can not go but by groping Let vs therefore let our enemies passe on let vs suffer them to make triall of their wisedomes for in the end they shal find by experience that there is no other issue but the same which we do shew them But as for vs let vs repose our confidence in God and enforce our selues to do well and well will come to vs. I say therefore that we are greatly to reioyce seing our deliuerāce at hād according to the saying of our Lord Iesus Christ When you shall see these things come to passe reioyce for your deliuerance is at hand For all the signes and tokens that should go before the fall of Babylon are already come to passe First the 1260. yeares of the woman enuironed with the Sunne are accomplished for it is 1260. yeares since the superstitiōs of the holy Crosse of Ierusalem the Reliques of Sainctes began are the most auncient which haue retained the woman in the wildernesse 1260. yeares so as there wanteth no more but her deliuerie through the battell of Michaell against the Dragon As also we see the accomplishment of that which is sayd Wo be to you ye inhabitants of the earth for Satan is come downe among you in great furie because he hath but a short time Now doth Satan lay open all his furie for he knoweth his time to be short much like as when the vncleane spirites were to depart the bodies of the possessed they rent them as Satan at this day renteth the world through the League Likewise we see the saying that the Beasts mortall wound was healed fulfilled in that the Papacie hauing bene shaken and readie to fall hath since bene reestablished Moreouer we see that come to passe that is written of the ten hornes of the Beast that should make warre against the Lambe for it is sayd that these ten hornes are ten kings which at once shall take counsell with the Beast to warre vpon the Lambe we see the like according to this description come to passe in the League in case we vnderstād that in the holy scripture vnder the name of king is meant euery soueraigne prince And it is most certaine that there are ten soueraigne Princes that at once tooke counsell with the Beast which is the Papacie to warre against Christ that is against his Reformed members namely those Princes that did vnite them selues together vnder the League onely it resteth that we see them ouercome as shortly they shall be that is to say part of them as it is sayd that the Lambe shall ouercome them and that in the rest shall be accomplished that that is said that they shall hate the Beast and yeeld him naked and desolate that is that the League or some part thereof shall bend them selues against the Pope and the Pope shall haue no greater enemies thē the Leaguers who shall depart from the Pope bind thē selues to the Lambe the Lord of Lordes to ouerthrow the slaue of slaues and it is supposed that the French Clergie may grow to that passe yea and euen the Gentlemen Leaguers if once they begin to smell out the Popes entent to be preiudiciall to the Crowne and state of France neither is that altogether to be cōtemned which sundry haue foretold concerning the yeare 1588. that it should be a yeare of marueiles For yet remaine some Reuolutions depending thereof neither is euery Reuolution accomplished one selfe yeare and this marueilous yeare hath not yet layd open all her marchandise but will shortly much lesse is it to any purpose to say that there is no likelihood of these matters for we know that the great whore of Rome shall say I sit a Queene and am no widow neither shall I see any mourning then shall come vpon her nakednesse and widowhood with weeping mourning and sorrow Howbeit if any shall obiect that the faction of the Reformed is to weake to bring this to passe I aunswere with the Reuelation that God her Iudge is mightie To be brief let men say and thinke what they please but I doe well know that we are in a marueilous periode and great Catastrophe at the point to see a straunge alteration For it is most certaine that Babylon shall fall and that shortly and with a sodein fall and it can not fall but with great murmure It shalbe a wonderfull doome when by the effectes we shall heare the voyce of the maister of the house and king at his returne as