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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01175	The restorer of the French estate discouering the true causes of these vvarres in France & other countries, and deliuering the right course of restoring peace and quiet to all Christendome: wherein are handled these principall questions touching religion, policie, and iustice: whether it be lawfull to sweare, and keepe promise to heretikes, to force mens consciences for religion sake, to liue with, and dwell nigh heretikes, to breake the order of succession to the Crowne bycause of religion, or no. Who be schismatikes; and of the chiefe poincts of religion. How we are to iudge of the schisme in Christendome at this day. Lastly, the conclusion conteining notable admonitions to the clergie, nobles, magistrates, people, and King of France. Translated out of French. Ecclesiæ & reipub. D.	Hurault, Michel, d. 1592, attributed name.	1589 (1589)	STC 11289; ESTC S102588	139,883	174

Lord gardeth them day and night I tell you that you fret fume to no end and imagine vaine things ye conceiue chaff and bring forth stubble your counsels shall deuoure you as fire God shall come forth as a geant and shall lift vp his wrath as a man of warre and shall triumph he shall scatter you abroad deuour you he shall make you eat your own flesh make you dronken with your owne bloud he shall take the cup of rage frō their hand make you drink the dregs he shall leaue your name in execration to the chosen he shall breake your stafe and persecute you without ceasing he shall sweepe you with a broome that destroyeth the earth shall swallow vp your pursuings the end thereof shall turne to ioy and gladnesse for the faithfull to euerlasting condemnation teares gnashing of teeth and horrible torments for the persecutors for you if ye continue your euil beginnings I iudge you not I leaue you to the iudgement of the Lord by his Prophets and by wise Salomon Sap. 17. who saith thus when the vnrighteous thought to haue thine holy people in subiection they were bound with the bands of darkenesse and long night and being shut vp vnder the roofe did lie there to escape the euerlasting prouidence there doeth the wiseman declare that the faithfull do not but taste of miseries in comparison of the persecutours that are made drunken therewith if then ye esteeme their miserie great iudge with trembling feare how much greater miserie abideth you 2. Thes 1. S. Paul also iudgeth you when he saith that it is a righteous thing with God to recompence tribulation to them that trouble the faithfull and to them that are troubled rest with the Apostles when God shall shew himselfe from heauen with his mighty Angels in flaming fire rendring vengeaunce vnto them that do not know God and which obey not vnto the Gospel of Iesus Christ which shal be punished with euerlasting perdition from the presence and from the glorie of his power Likewise Luke 7. our Sauiour himselfe iudgeth you with these thundering words shall not God auenge his elect which crie day and night vnto him yea though he suffer long for thē I tell you he will auenge them quickly 4. Esd 15. Neither is the saying in Esdras to be omitted behold my people is lead as a flock to the slaughter as they do yet this day vnto my chosen so will I do also recompence them in their bosome thus saith the Lord God my right hand shall not spare the sinners neither shall the sword cease from them that shed innocent bloud vpon earth To be short heil awayteth for the great beast and them that warre for her the bottomlesse pit gapeth for great Babylon as in the Reuclation is declared at large The zele of the Lord of hostes shal bring these things to passe Come foorth then from her also ye other children of mine least ye be partakers of her plagues and swallowed vp with her Set your selues by the lambs side that ye may be partakers of his glory and rather follow trueth than shadowes showes and lies Behold the time of the Lord that cōmeth his fury burneth and is too heauie to beare his lips are filled with indignation and his tongue is like a deuouring fire his iudgement commeth on you smal time and occasion is left you to repent In steade of continuing your raging persecutions do as S. Paul did Act. 9. he had receiued a commission to destroy the faithfull that were at Damascus he armed himselfe and was accompanied with armed and violent men he iourneyed to performe his enterprise and lo he commeth to Damascus to search the faithfull out not to persecute but to loue them to conferre and be instructed with them being inflamed with loue towardes that doctrine that had afore inflamed him with hatred towards them And thus seeke ye the death and destruction of the Reformed no longer shun not their company any more but seeke them forth and draw nigh to them that ye may liue and be instructed with them in the puritie of the Gospell ye persecute the selfe same Christ the selfe same Gospel which S. Paul did and so may ye be called as he was if ye be of Gods chosen And seeing it is not the pleasure of God to geue our king a sonne in steade of raging as hetherto ye haue done because the Princes nighest the crowne are Reformed are Gospellers reioyce ye hoping that peraduenture God will vse this meane to aduaunce the kingdome of his word And be not afraide for that some Princes are wont to bring fire sword and the halter to inlarge their religion and make it preuaile for if they would do so they should hurt their religion they should sinne against God and his word according to which onely they rule their zele The word forbiddeth them as heretofore we largely declared to employ violence on the consciences the word teacheth them that it is strong inough to bring to God those that perteine to his election that the kingdome and conquest of consciences is reserued to the word and the holy Ghost and not to carnall weapons that the duetie of men herein is to inuite men to God mildly by preachings and admonitions by examples of good life and gentle behauiour and leaue the rest to the holy Ghost They know it not but too well what a displeasure it is to any to haue his conscience compelled and that such compulsion is vnprofitable yea bringeth forth effects cleane contrary to their hope that vse it For this cause in the lands vnder their obedience in their armies in their houses they let their Subiects and seruants liue in libertie of their consciences and exercise of their religion and doo receiue indifferently both the one and the other the Catholike and Reformed making vertue the onely difference wherby they chuse or refuse Againe why shoulde you feare to be hardly vsed by them that are your naturall and lawfull Princes hee that commeth to any possession lawfully dooth alway set before his eves in his enioyment the preseruation of that which he lawfully enioyeth yee know the goodnesse of their nature euen in warre the truth of their deserts hath bene so great and mighty as hath forced their very enemies to cōfesse it which is more to make it knowen to the world Aduersitie is the true scholemaister of vertue nothing in this world teacheth a man better how to vse his prosperitie thē his knowledge experiēce of the cōtrary ye know how lōg time they haue bin vnder this master ye know by their actions by the voice of the people by the witnes of all their enemies how much they haue profited in this discipline and namely the king of Nauarre I may speake it with th'acknowledgement of your consciences with the truth that he excelleth in all the parts required in a good Prince the choyse and wishes of men

their breastes abandoning their auncient and goodlie patrimonies their purchases so agreeable their houses so commodious their mouables so costlie winding them selues at length out of the armes of their kinred friendes and neighbors after they had susteined the conflict with reasons and considerations had bedewed themselues with teares their bowels yerning and heartes forespent with sighes and sobs and albeit liuing had deemed themselues as dead one for the other had recommended themselues to God some trauailing towardes Germanie others towardes England perswaded to finde more courtesie charitie pitie mercie and succour amid the wilde forrestes of Almaine amid the surges of the sea among them that are reputed naturall and sworne foes of all Frenchmen than in their owne Realme their natiue Soile in their own Citie of their owne king of their owne Countriemen and felow Citizens Euery one curseth his chaunce yea they rather that tarie than they that are gone as bereft of the incredible comfort they receiued by the companie of their friends absent The wife hath lost her husband the mother her sonne being her stay the brother his brother being his ioy the father in law forgoing his sonne in lawe must abide the charge of his daughters maintenance she neither maried nor in state to marrie Aliance and amities are made voide families are confounded At the same instant beholde mee couered ouer with armies in whom is found nor respect nor mercie nor law nor faith nothing but insolence but crueltie but violence trecherie being in deede nought els saue a vacation not frō armes but for armes They make warre as though they neuer hoped for nor euer would haue peace they cōmit violences and iniuries irreparable they cause enmities irrecōcilable the Nobles know not one another as persons meerly vnacquainted do deeme thēselues no longer neighbours there is no house be it noble or meane that is not shiuered in peeces that is not betrayed surprised forced and sacked finde me him out that is not streined and wringed as it were in a presse to extract from him his substance the Cities are turmoiled for their pride the man the Prince the King desireth to be letten into his Citie and can not It seemes I am at an end rather dead then aliue they vse me as if I were past feeling they make gashes in my skin on all partes they make the scales leape from my bones they labour not but to burie the dead and sinke the liuing in bottomles darknes they build not but to destroy other buildings euery where are diches trenches mynes troupes and bandes But all this is but one of the actes of the Tragedie Behold here the other partie arising vp which beginneth to appeare which is werie of retiring to beare of the blowes it is more knowen and auowed with me then it was euernt consisteth of all my Princes what countenaunce soeuer they make of a great number of my peaceabler children they want not frends both within without the Realme euen more then is supposed They say that all the Allemaignes the Switzers the English and Scotts are raised armed mustred and comming for their cause as if none should rest behind of all these nations in a maner saue old folke women and children If they should bring as much euill will as power without doubt I am vndone Alas I haue not life enough to sustaine so mightie an assault of sicknesse It behoueth by remedies to preuent the fit it behoueth by good counsell to remoue frō these Princes prouoked all occasion that may egge them on while they are yet not moued too much nor banded together hitherto they haue neither spoken nor done any thing as more inclined to peace then warre they restraine so much as they may the motions of their choler th' execution of their power Let me intreat you my children not to plead our cause by armes not to hazard our selues on the doubtfull euents of battaile Victories in ciuill warre bring no commoditie but to two or three they vndo the rest and specially the people Otherwise how great soeuer the hap and aduantage of the victors be they must alwayes come to agreement in th' end Get he the maistrie that may I am desolated for euer I feare the victory as much as confusion be the issue what it will the French shal be defeated Come hither my children harken to me we may not doubt but that the wrath of God pursueth vs seing the stripes he geueth vs the pestilence rageth within the sword without the famine throughout and these are but threats in comparison of more boystrous blowes prepared by him for vs yet leaue we our senceles obstinacie bestow we our endeuour betweene the threat and stripe the stripe shall not light bestow we our endeuour betweene stroke and stroke the woundes shall cease and turne to blessings Let vs wittingly and in good earnest know feele our owne euill the cause thereof let vs be humbled and search out the remedie Do ye not vnderstand that in one moneth of warre we offend more the diuine maiestie then in a whole age of peace Vnderstand ye not that peace brings all good warre all euill If ye doubt it marke the pictures and greetings of your ancesters compare your discommodities with the cōmodities of your fathers Let vs seeke then this peace to that end boldly peece meale try examine our euill enmities search the remedy therefore Let vs suck out the sense swalow the wise sentence CHAP. 1. Whether faith may lawfully be geuen and holden to heretikes YE haue broken the peace so solemnely sworne I speake to you my children that haue bene induced to begin this warre ye haue falsed your faith ye haue taken the name of God in vayne for that say you a man neither may nor should promise nor keepe faith towards heretickes and Infidels according to the resolution taken and practised in the Councell of Constance Anno. 1414. againe according to th' aduise and commaundement executed by Pope Eugenius the fourth to Vladislaus king of Hungary about xxx yeares afterward Ye say this is a doctrine receiued so solemnly confirmed by so many reasons auctorities approued by so many actes continued by so many yeares that now it is no tyme to doubt thereof My children this defense can not warrant you from vices and infamous reproches damnable before God men For if ye bring in and so freely receiue such distinctions in promises and othes ye open a gap to all maner of miseries cōfusions in all Estates but principally in this Realme where are few houses families townes cities gouernements few companies publick or particular that are not bound by such othes few or no mariages successions felowships and other couenantes whose suit enterteinement and assurance depend not on such othes For in all these things they that we haue called heretickes be confusedly intermedled with the Catholikes So that I may say with truth

townes and dominions prouided that ye renounce your idolatrie receiue our law the law of the Lord if not we will continually pursue by armes your end and destruction how many Proselits thinke you had they made what encrease had they brought to the Church They know it that doo know what power hath feare conceipt and perill ouer worldly men that know what multitudes haue by th' armes of th' Arabians Tartars Persians Mamalukes and Turkes bin ranged to Mahomets religion We can not say that th'Israelites wanted affection to the glory of God and auauncement of his kingdome for in other matters they sufficiently witnessed their deuotion Againe we can not say that they wanted force for God fought for them almost visibly there were men so valiant among them that their matches were neuer found nor fained otherwhere an hundred of theirs could discōfite ten thousand others 4. Reg. 6. one of them alone by praier did confound an infinit army of Syrians their warres were wonders But they knew that feare and force were not workemen of the house of God We can not doubt of the power of our Lord Iesus Christ he is God we can not doubt of his tender loue towards vs and th'edification of his Church he humbled himselfe infinitely being God he tooke vpon him humane nature and submitted himselfe to the miseries of the flesh except sinne suffering reproches torments and death euen the curse of God his father for our saluation he praied preached and wrought miracles for th'edification of the Church with one twinkling of an eye with one onely word he might haue compelled or confounded all men he might haue fought with twelue legions of Angels if it had bene his pleasure he might haue done to all as he did to S. Paul he did it not He forbad them that meant to vse force he lifted not vp his hand he handled no sword nor warlike weapon his will was not that armes should intermeddle in the kingdome of the word Thus we may not bring men to the house of God but by means allowed by Iesus Christ for none can go to God but by him he is the doore of the house of God The Apostles also haue witnessed to vs their earnest desire in that they abandoned the world themselues for our example and to winne vs bare with our infirmities obiected themselues to all daungers drad not th' assaults of the deuill the hate of the world the rigor of Magistrats the stormes of the sea the paine ignominie and terror of punishments no not the horrour of Hell for to edisie the house of God they prayed preached and interpreted they wrote they suffred and all to builde the Church as for carnall weapons they refused for so had their maister Christ inioyned when hee sent them to the conquest of peoples he commaunded them to goe alone without sundry garments without money without bread with a staffe onely in their hand and not with the feare and force of armes Euen so did the Lord rebuke his Apostles that craued leaue of him to pray for fire to fall downe from heauen on such as would not receiue them yee know not quoth he of what spirit ye are for the sonne of man came not to destroy soules but to saue them Prayers therefore preachings prophecies interpretations writinges miracles and sufferinges were the tooles wherewith th'Apostles built the house of God Yours are of a farre other sort they humbled themselues yee exalt your selues they prayed yee curse and commaund they preached expounded and writ yee say not a word yee shut yee hide the booke yee write with the sword they suffered yee make others suffer they were murthered yee are massacrers Thus haue ye forsaken the way of our Sauiour his Disciples Take heed that it be not told you that you folow in this behalf the way of Mahumet Mahumet said he was the greatest Prophet sent of God to constraine by violence of armes all those that would not submit themselues vnder the power of God by the preaching of his word to that purpose God had sent him three keyes of Iustice of Prophecie and of Victory Great is the appearance that this noueltie of forcing mens consciences is come out of Sathans shop For besides the noueltie thereof and slat repugnance against the doctrine and histories of the Bible it carieth th'infallible marke of Sathan th'executiō belyeth the promise Ye promise your selues to compell mens consciences and so bring them to God which can not be It is notorious that the materiall sword hath no power ouer the soule Ye may constraine the body to be present at the Masse to bow it self before your inuentions your images and relikes but ye can not enforce the conscience to consent to these bowings and seruices It is as if ye would weigh the firie flame The more ye assay to compell and enthrall the conscience the more free it remaines The Martyrs that were violently forced to stand by the sacrifices of Idols were not Pagans therefore So they that by compulsion become Christians are nothing lesse then Christians But admit ye could force mens consciences suppose ye by this meane to bring them to God Ye whose might and knowledge can not reach so farre as to the will of man yet do not accept a frend fayned or forced ye make no accompt in your houses and Lordships of submissions or homages founded on dissimuled pretence or fearefull cōstraint God that will principally reigne ouer our wils and full well knoweth them that deserueth and demaundeth to be loued of vs with all our heart with all our will with all our strength with all our soule with all our vnderstanding will he receiue these forced soules which ye bring him Christian Religion consisteth in faith nothing is more cōtrary to faith then force ye may compell mē to do or to speake but to make them to beleeue ye are neuer able Whoso beleeueth not can not be a Christian 1. Pet. 5. For which cause S. Peter commaundeth saying feed the flock not as hauing dominion ouer the Lords inheritance Let vs beleeue then that this is not the maner whereby God draweth receiueth men into his house whereby he enlargeth the limits of his empire The force that he employeth is spiritual sweet agreable and healthfull First he possesseth the will after he contenteth th'vnderstanding he ruleth the reason and so by degrees he becomes maister of such as he will and such as will him Th' empire of the consciences is gouerned by meanes of the word this is the scepter whereby Iesus Christ reigneth whereby he destroyeth the powers fortresses counsels and all highnesse that lifteth it selfe against the knowledge of God by the same all vnderstanding is enthralled to his obedience God by his Prophets hath so promised foretold My word saith he in Isay shall not returne to me in vaine Isa 11.55 2. Cor. 10. it shall do what I haue willed I will smite the

against Licinius Emperour of the East and by consequence their Emperour and souerargne Magistrate so farre forth that Licinius was put to flight which is an history that locketh their lips who boast so much of this maxime that whole prouinces may not stand in defence of their religion against their Prince For Licinius was lawfull Emperour of th' East without all controuersie euen when Constantine made warre on him to cause him to surcease his persecutions against his Christian subiects and Constantine was not Emperour then but of Italie Afrike France Spaine Moreouer most certaine it is that Licinius was Emperour of th' East long before Constantine was declared Emperour of the West neuerthelesse he vndertooke this warre against Licinius at th'instance of th' East Churches and was blessed of God We read againe to this same purpose how the Christians of Persia oppressed with intollerable afflictions by their king had recourse to the Romains crauing succour of them and praying thē to pitie their extreme necessity the Bishop of Constantinople laboured so to Theodosius th'Emperour that he vndertook their protection Theodosius made warre on the king of Persia obtayned many miraculous victories and in fine compelled him to entreat his Christen subiects more gently The Reformed pretend to haue at this day as good reason to appeale to the king of Nauarre th'Almains and other their neighbors for protection and defence And although hitherto ye haue surmounted them in number of victories yet that iustifieth your quarell neuer the more Apoc. 13. For it is written of Antichrist that for a time he shall haue th'vpperhand ouer th'elect But rather mark the successe if ye haue got some victories they haue had victories also they are come neerer their end and purpose then you The right of the cause is not alwaies auowed by the victorie The Beniamites mainteining a most vnrighteous quarrell remained in two battailes maisters of the field Iud. 20. in the third they were quite defeicted Th'Israelits ouercame and were ouercomen Heb. 11. the Scripture teacheth they ouercame through the iustice of their quarell assisted with faith and assurance of Gods fauour againe they were ouercome more often through the desert of their sinnes making them vnworthy of Gods fauour then th'iniustice of their cause How know we whether th'enterchaunged course of our victories and mishap of the Reformed haue not come to passe rather by reason of their sinnes then by any vnrighteous quarell they mainteined in this warre CHAP. III. Whether it be lawfull with good conscience to liue with heretikes or nigh them PEraduenture ye will tell me that my counsaile is a snare of sinne bicause ye gather by my discourse that a man may conuerse with heretikes which is prohibited in many places of the Gospell My children if yee will yeeld as much to reason as ye doe to your passions yee will vpon this doubt stand contented with those arguments examples by me already proposed when I proued that we might lawfully graunt and keepe faith to heretikes there I haue sufficiently taught that in France it is impossible to sequester the Reformed from the Catholikes without destruction of France there also haue I recited the reasons for which we haue determined sometimes to liue in peace with them and wherefore likewise all our neighbours haue taken the selfe same resolution and continue still therein and do find it better for them to keepe it then we to haue left it Neuthereles to make it plaine that I am no lesse earnest to desire and seeke your conuersion and safetie then your selues are earnest to reteine and recall the causes of your confusion and wrack and also to make good that my substantiall reasons do in number and weight exceede those emptie shadowes that make a great muster in your passionat conceipts I am content for your sakes to handle againe more particularly this question to wit whether we may with good conscience conuerse with heretikes or nigh them I reknowledge that it is written Take heed least any men seduce you go not be not partakers with them take heed that none ouertake you auoyd an heretike after the first and second admonition who so disobeyeth the Church let him be to thee as an Heathen person Publican Mat. 24. Ephes 5. Col. 2. Tit. 3. Mat. 18. This is in summe the whole doctrine of the Gospell in this behalfe Now so it is that by these wordes we are commaunded onely to beware of seducers of their philosophie and humane reasons of their traditions and fables not to be astonished and ouercome at their false miracles not to consent nor partake with them in their doctrine and ceremonies and not to admit them into our more priuate familiar communications conference and alliances howbeit these places import no prohibition wherby Christians are forbidden to dwell or soiourne with infidels heretiks or schismatikes in the same realme in the same common-wealth in the same countrie in the same towne otherwise we must also affirme that the Church of God hath continually disobeyed this prohibition and that our Lord and his Apostles liued not consormably to their doctrine which were blasphemy to thinke much more to say Abel liued with Cain the reprobate Seth and Enos men of God dwelt confusedly among other children of Adam that liued in a maner all without reason law religion as there appetite lead them like bruit beastes made gyddy with the stroke of Gods curse Noe dwelt with continually preached to the old world whose execrable impieties opened the windowes of heauen and abhominable transgressions brought the seas to transgresse their boundes the riuers their bankes the fountaines their brinkes conspiring against nature to ouerwhelme their cursed carcasses with an vniuersall sloud Ahraham the father of the chosen of the Lord out of many as one grape of the cluster and a plant out of great people 4 Esd 9. did liue frequent conuerse and traffik with many misbeleeuing nations Isaac did eat make and sweare alliance with th' infidell Abimelek Iacob abode with the idolater Laban serued him maried his daughters he visited his brother Esau reiected by God he gratified him with offers and presents he called him his Lord. The Israelits dwelt and liued among th'Aegyptiens Canaanits Syrians Assirians Medes Persians they concluded leagues with the Greekes Romains they I say that were forbidden more expresly then we they erected Synagogues in all regions they were not able to withstand the manifold changes in their Religion euen within their principall Citie within the shadow of their temple they were defiled with idolatries heresies and schismes they saw themselues sundred into many sectes of Pharisies Saduces and Essens The Prophets haunted the Palaces of the kings of Iuda and Israell though they had cleane forsaken the Lordes way Samuel conuersed with Saul Ahias and other Prophetes frequented Ieroboam the sonne of Nabat and patron of Idolatrie reuolt and ingratitude against God and his soueraigne he that

not what sensualitie concupiscence enuie and infidelitie that steyneth our workes So that if all our actions should be examined by the word of God not one of them should be found able to stand before his iustice But if we iudge not nor confesse them now delay of time wil not amend or abolish their guilt the presence of the Lord how late soeuer he commeth will force vs to confesse for he can well discouer and iudge them Herevpon we may conclude that in our nature is no goodnes that the vnderstanding and good we haue descendeth from on high is brought by the holy spirite that the measure of the same spirit which we enioy in this world is as nothing in comparison of that we hope for is but a skantling a glimse a surface or smattring and as it were a smacke to make vs seeke hope and ardently long for that fulnesse of perfection which abideth vs in the world to come It sufficeth not the Pope to teach that man of himselfe may do some good thing Whether a man by his works may merit ought at Gods hand but he will haue vs further to beleeue that man may do good works inow to saue himselfe to satisfie the iustice of God to repaire and wipe away the sins and steines of his soule of his flesh and of his predecessors to merit not only for himself but also for many mo that vnmeafureable blisse and glory euerlasting which the wit of ma is vnable to copreliend Lo here a flatte contrarietic of the Pope to Christ lo here a doctrine bearing the right stampe of Antichrist lo here the diuinitie that brings the traffike of Church-men in request who keepe shop for open sale of mens saluation and make marchandise of their soules through couetousnes by fayned words as S. 2. Pes. 2. Peter hath foreshewed We did sufficiently deface this doctrine when we proued afore that man could doe no good that for the little good which commeth from man it is God that doeth it in him and by him Howbeit the holy Scripture informeth vs how God gaue his law to men not for to geue life iustifie and saue them by the same Gal. 2.3 but to make them know the vnablenes frailtic and corruption of their nature and to force them to acknowledge it impossible for man to performe his obedience to the maiestie of God to satisfie his debt to the iustice of God and to escape eternal death which should compel them with all humblenes to crie and craue forgeuenes grace and mercie Obedience to the law was inioyned vpon paine of death Iac. 2. it is said that whosoeuer shall keepe the whole law and yet fayleth in one poynt he is guilty of all Now there is not one man found be he Prophet or Apostle Gal. 3. which hath not disobeyed many commandements of the law and therefore th'Apostle saith that the Scripture hath shut vp all vnder sin that the promise by faith in Christ Iesus might be geuen to them that beleeue There is none iust no not one all are vnder sin Rom. 3. 1. Iohn 1. Isay 43. we deceiue our selues we make God a lyer if we say we haue no sinne Let vs be iudged together saith the Lord in Isay count thou that thou mayst be iustified thy first father hath sinned and thy teachers haue transgressed against me or bettayed my cause The Prophets and Apostles haue all frankly acknowledged themselues sinners they could neither accomplish the law nor be saued thereby This acknowledgement of himselfe his corruption sinne weakenes hath prouoked and enforced man to cry for mercie to the Lord and say with Dauid and Paul Psal 32. Rom. 4. blessed are they whose iniquities are forgeuen and wose sinnes are couered blessed is the man to whom the Lord imputeth not sinne Againe haue mercy on me haue mercy on me Psalm 52. for my soul trusteth in thee with Esdras there is no man among them that be borne but he hath done wickedly 4. Esd 8. nor any that doeth confesse thee which hath not done amisse for in this ô Lord thy righteousnes and thy goodnes shal be praysed if thou be mercifull vntothem which haue not the substance of good workes 4. Esd 7. and elswhere if God were not aboundant in his mercies the world could not contime nor they that haue the possession thereof No man can humble himselfe enough before God no man can too basely esteeme himselfe before his most glorious maiestie pride did put the Pharifee farre from God humilitie brought the Publican neere him pride caried our first Father out of the most honourable subiection of the Lord. Pride is the originall and cause of Antichrist and of backsliding as saith Esdras 6. Esd 8. Our Lord God hath fought so openly and with so great care against this opinion of merite by workes that I am astonied with wonder that men who say they are Christians durst thinke decree publish and receiue the same He hath aduertised vs that if we should accomplish the whole law yet could we not merit any thing at his hand After he had declared in S. Luke Luc. 17. that the master will not thanke that seruant nor thinke himselfe beholding to him because he did that which was commaunded him he addeth so likewise ye when ye haue done all those things which are commaunded you say we are vnprofitable scruants wee haue done that which was our ductie to doe Luc. 18. What made the Pharisie reiected but the confidence he had in his workes The most praise-worthie and allowable works are martyrdomes and sufferings Rom. 8. now th'Apostle teacheth vs that those sufferings are not worthie of the glorie to come Gal. 2. Gal. 5. agayne that no flesh shal be iustified by the works of the law that whosoeuer will be iustified by the law are abolished from Christ and are fallen from grace that they despise the spirite of grace Heb. 10. that if righteousnes is by the law Iesus Christ died in vaine Gal. 2. Hee seemeth angry with a most vehement zele against the Galatians who busied their mindes about merits of workes he calleth them foolish in that they would leaue the spirit to walke after the flesh he vrgeth them he threateneth them by infinite arguments he concludeth that no man is iustified towards God by workes This is the doctrine published also with so great earnestnes in all th'epistle to the Hebrewes Then let vs condemne this doctrine of the Pope it exalteth the flesh it placeth the power of flesh and bloud in place where God should be it disanulleth and maketh voyde the loue the comming the word the death and passion and merite thereof the grace mercie of Christ Iesus It is scornefully to abase spitefully to defie the election and councels the iustice and mercie of the Lord it is to despise the spirite of grace it is to goe about to assaile

if it had bene in the Popes power to cause all the bookes of Gods word to be burned he had done it without doubt vpon the selfe same reason that moued the Senate of Rome to burne certeine Greeke books found within the tumbe of Numa Pompilius for the Senate feared least these bookes treating of true wisedome would haue disclosed th' abuses of their Religion and crakt the credit which the Romain people gaue to it and thereby shrewdly disioint their state euen so it stood the Pope in hand to feare lest the making of the holy Scripture manifest and common should pull down and bring to naught his doctrine his auctoritie and state and and this is the true cause why he can abide in no wise but striues with might and mayn against publishing of the holy Scripture Then let the bookes be lest open in our cōmon language let them be written that all persons without exception may see search thē as the Prophets foretold should be in the time vnder Christ let vs vtter and show the Lords secret abroad let vs further th' accomplishment of the Prophesie of Ieremie cited by S. Paul Ierem. 31. Heb. 8. that in the time vnder Christ all shall know the Lord from the least to the greatest Isay and that of Isay saying all th' earth shal be filled with the knowledge of the Lord. Now againe Whether we ought to pray and prayse God in a tongue which we vnderstand not the Pope willeth that Priestes Chanons Munkes and other officers of the Church shall do their Church seruices in the Latin tongue shall say and sing Masse Laudes and Praiers in the Latin tongue euen in a strange tongue which most Frenchmen vnderstand not But the Scripture willeth the contrarie 1. Cor. 14. The Apostle saith that they which speake in the Church in a strange tongue and vnknowen are barbarians to them whom they speake to that they speake in the ayer that they are vnprofitable that they ought to holde their peace if the trumpet saith he geue an vncertaine sound who shall prepare himselfe to battaile So likewise you by the tongue except ye vtter words that haue signification how shall it be vnderstoode what is spoken If I pray saith th'Apostle in a strange tongue my spirite prayeth but mine vnderstanding is without fruict What is it then I will pray with the spirite but I will pray with th'understanding also els when thou blessest with the spirite how shall he that occupieth the roome of th'unlearned say Amen at thy geuing of thanks seeing he knoweth not what thou sayest for thou verily geuest thanks well but the other is not edified These words are so carefully spoken that no doubt is left but that we ought to pray and praise God in the Church onely in a tongue which all doo vnderstand We finde in Saint Marke and Saint Iames Mar. 11. that prayer without faith is vnfruictfull and sinne before God and elsewhere Iac. 1. that there can be no faith without knowledge they then that pray in Latine not vnderstanding what they pray pray without faith for they pray without knowledge Rom. 10. and thus their prayer is vnfruictfull yea it is sinnefull Let vs not vnaduisedly forgo the fruict which prayer affoordeth them that vse it as they ought let vs not marre this meane nor misuse this duety so necessary to a Christian and let vs pray and praise God in our knowen and common tongue with spirite vnderstanding and faith The Pope forbiddeth marriage to persons innumerable Whether marriage ought to be forbidden to Priests Clergymen and other religious persons men and women and to them namely that serue at the altar as also to them that enter into any religious order there is no cōmaundement of God so straightly kept as this countermaund of the Pope is The holy Scripture permitteth marriage to all men and womē and namely to Sacrificers Leuites to priests and Bishops We finde it written that to marry is no sinne that marriage is honourable among all After S. 1 Cor. 7. Paul had commended virginitie to wit chastitie which ye terme Celibat Heb. 13. or single life he presently addeth 1. Cor. 7. and this I speake for your owne commoditie not to tangle you in a snare but that ye followe that which is honest In the same Chapter he biddeth all persons to marry that cannot absteine for saith he it is better to marry thē to burne And againe to take away all scruple he warranteth euery man that if he marry he sinneth not and euery virgin that if she marry she sinneth not 1 Tim. 5. And in another place he passeth further not permitting but bidding young widowes to marrie that they geue no occasion to the aduersarie to speake euil It is knowen how great cleannesse was required in Priests Leuits in the olde Testament and chiefly in the high Priest God permitted them to marry neuerthelesse and for their marriage ordeyned certaine lawes ●euit 21. The Leuites saith God shall not take to wife an whore or one polluted neither shall they marry a woman diuorced from her husband and elswhere the high Priest shall take to wife a virgine and shall not take a widow neither one diuorced neither a whore nor one polluted but hee shall take to wife a virgine of his people In the new Testament is written 1. Tim. 3. that a Bishop must be vnreproueable the husbande of one wife one that can rule his owne house honestly hauing children vnder obedience with all honestie for if any cannot rule his owne house how shall he care for the Church of God These later wordes doo plainly confute them that durst wrest the former to wit the husband of one wife as if the Apostle had meant the Bishop must be Bishop of one Church in which glosse is no colour but euidently corrupteth the text is contrary to their owne practise for the place conteyneth a rehearsall of qualities whereby a man meete to be a Bishop may be discerned from one vnmeete and among the rest this is put as principall namely his care and discretion to gouerne wel his wife family and children for saith th'Apostle if he cannot rule his owne house well how shall he care for the Church of God It is also contrary to their own practise For if it be true as their glosse importeth that a Bishop must be Bishop of one Church then are they not Apostolike Bishops that will be Bishops of many Churches much lesse the Pope that will be Bishop of all Churches better it were then for them to cast away their glose then change their practise Moreouer S. Paul admonisheth Titus his disciple to ordeine Priestes or Elders in euery Citie as he appointed him and then he addeth if any be vnreprouable the husband of one wife hauing faithfull children which are not slaundered of riot neither are disobedient for a Bishop must be vnreproueable As

He beareth so prince-like a port in his person and is so praise-worthy in his actions as any man liuing He reigneth ouer himselfe and his subiects after an heauenly maner being abundantly replenished with the Diuine spirit and not after the ordinary maner of men There is the wit that is the most quick and liuely most stayed and stedfast that may be desired a wit whose libertie was neuer enthralled by any cause of contentment nor yet grauelled by any soudaine chaunce or displeasure that might happen He hath alwaies surmounted accidents of greatest difficultie and highest enterprise His reason commandeth his conceipt with such power and filleth his mind so abundantly that no place is left for vnbrideled affection to enter or abide Neuer was there man of his estate so like himselfe at all times as he is He is a great warrier if euer were any in all the toyles of warfare he taketh such part as the souldier doeth not differing in anything from his men of armes but in matchlesse conduct and worthinesse he is wary and happy in warre and if it may be spoken he is worthy of his good hap neuer Prince being so vnwilling to warre as he hath done so many exploicts of warre as he The strength of man bringeth no such wonders to passe but the reason experience and iudgement of men that betake their soule to the counsaile and gouernement of Gods good spirit He mindeth his affaires he will see heare know all which bringeth to his subiects exceeding comfort and is the onely or most sure meane to continue his officers in their dutie He is popular courteous in speach mild in maners and mercifull in heart and yet no Prince hath more maiestie or whose presence is more awfull or whose auctority conteyneth euery one better in his dutie or who preserueth iustice more carefully then he to the well-liking of all He knoweth not cruelty iniustice prodigall wast and oppression being thing quite contrary to his studies and purposes it was ne●●● heard that he killed massacred or murthered any one of his subiects or seruants within the verge of his Court or elsewhere It is not knowen that he wrongfully with-holdeth any other mans goods his Palaces and Courts are not built or enriched with the ruine and spoyle of townes of the people or any 〈◊〉 he spendeth according to the rate of his reuen●w●s he thinketh the meanes he hath to spend by doo rather belong to his subjects then the meanes they haue to liue by do belong to him he geueth vpon good cause and to good end he robbeth not one to giue to another he giueth in such sort that he hath friends seruants enough he giueth in such sort that there resteth to himself enough to supply the need of his affaires without being constrained to helpe himselfe with harming and oppressing others The credit of this truth is not crackt by the oppressions which many endure at this day through the armies and men of warre of the king of Nauarre For these harmies and losses are as grieuous to him as they are to those that feele and suffer them be ●estifieth this truth aboundantly with the 〈◊〉 of 〈…〉 with his ordinary complaints with the careful pursuit he hath made for peace with the daily courtesies he bestoweth on them that come to craue his pitie and goodnes there is no let in him but that he is as milde and gratious in warre as in peace he cutteth of so much as hee may the iust seuerities of the warre but yet though he doth what he can warre will still be warre If he had sufficient means to pay enterteyne his gentlemen soldiers be are out the burdē of war against his enemies ye might easily cōceiue what he is most willing to do that matters should passe calmely that ye should be harmed litle or nothing at al by any of his according to the desire he hath to releeue and cōfort you al. But the performace of this good will he beareth towards you is yet impossible for him because the most part of his goods and possessions are seized on and caried away by his enemies all they that folow him Lords Gentlemen and others are wrongfully banished out of their countrey driuen out of their houses put frō th'enioyment of their goods and put besides the exercise of their offices They must needs liue they must needs mainteine thēselues seeing they cānot with their own goods which their enemies do vnrightfully lay hold on they must serue their turnes with that which they can find of the goodes of their enemies Thus it is not the king of Nauarre that ye should complaine of it is the warre it is the auctours of these warres which he began not but rather is wonderfully displeased that it endeth not he neither demaundeth nor purposeth to haue good or rest for himself but with the good and rest of you all He can well enough absteine from the fauours of your Court he could forthwith finde in his heart to renounce your Crowne if there went with it nothing saue his owne but there goeth with it more of yours then of his there goeth away with it of your goods lands your honour dignities your name and credit your life and libertie libertie I say which hath euer bene to all men a benefit inestimable but aboue them all to your auncestours so that his dutie and degree his calling and the good will he beareth you permit him not to forsake and leaue you to the perill wherein ye are and therefore he either will saue you from destruction and bondage or will perish for you or will perish with you open your eyes then accept of the right the desert good meaning of the Prince beware ye refuse not such a Prince Prepare your schues to receiue him in the degree and qualitie wherein God doth and will I hope offer him to you not that ye should desire the decease of your king whom ye haue at this present and is blaced ouer you by God Turne your eyes toward the king of Nauarre with a louing regard seing he is such a one that if leaue were graunted you to looke for a king according to your owne choise and wish ye could not chuse nor wish one more worthy Beleeue me ye shall receaue more profit commoditie and content by his reigne then he shall he may better forge such subiects then ye may such a Prince Cease then your conspiracies against him nay cease to conspire against your owne selues against God himselfe It is high time for you to leaue to looke desire and seeke for strangers yet at the last call to minde that frank and true heart of your ancestours wherewith they bought their owne libertie and yours so dearely freed themselues from the subiection of straungers so valiantly and recouered their freedome from the English so nobly They not onely hated the rule of forreine kings but also would not be ruled by