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
it to earthly bread for we must eate it as liuing bread sith Iesus Christ saith that he is the liuing bread and the bread of life But there is great difference betweene eating it as liuing bread and eating it as a dead sencelesse earthly and immoueable bread And transubstantiation gain saith the eating of it as liuing bread when it representeth it vnder the earthly kindes of a dead and immoueable bread which is a speach most vnworthy the body of Iesus Christ besides that we doe subiect the heauenly thing signified vnto the earthly signe which is yet more vnworthy the doctrine of the Eucharist and therefore the abandoning of such doctrine is no heresie Thereby also it appeareth that it is superstition to worship the Sacramentall bread because the thing signified ought not to be subiected to the thing signifying and his body which cōteineth all thinges can not be comprised in a dead and earthly thing This is still to worship the brasen serpent which was but brasse yet was no lesse a Sacrament of Iesus Christ hanging vpon tree then is the Sacramentall bread And therefore these matters are but superstitions whereto we are not bounde to cleaue And such as persecute vs because we will not bend our neckes to the yoke of superstitions doe lend to a good marchant who is able to pay them well again They haue a marueilous accompt to make but we thankes be to God may giue a good accompt of our conuersation not before men onely but euen before God who will not be deceaued and therefore let these men looke what accompt they be able to giue before God for men may sometimes be deceaued but God will not be dalyed with all The corrosiue of conscience may for a while suffer them to sleepe but the fire once kindled therein will neuer be quenched S. Paule saith It is an horrible thing to fall into the handes of the liuing God As touching the Masse Reformation is not an enemy simply to it but also to the superstitions wherewith it is stuffed Some Catholickes there be that say that we doe euill in that we cleaue not to the Masse because there be some good thinges therein as the Epistle and the Gospell True it is there be good things but there be also bad namely all that is superstitious therefore take away the bad and so shall we soone compound for the rest and grow to agreement Traditions haue also in part bene the cause of our separation from the Pope but who will for that accuse vs of heresie haue not both Esay and Iesus Christ taught the same yea there be such traditions as S. Paule termeth doctrine of deuils as is that of vowed chastitie for S. Paule testifieth that Gods spirite expressely doth say that in the latter dayes some shall reuolt from the faith cleauing to spirites of errour the doctrine of deuils speaking lyes in hypocrisie hauing their consciences seared with a hoate iron forbidding mariage and commanding abstinence from meates created by God for vs to vse with thankesgiuing These be S. Paules owne wordes Now let vs see who they are of whom he speaketh They are those that prohibite mariage he speaketh then of the Pope for he forbiddeth mariage in commanding chastitie For what is chastitie but a prohition from mariage But what doth he say of them First he saith that they be reuolted frō the faith they be then gone frō the groundes thereof Tell me then be not they that erre from the grounds of faith heretickes Then is the Pope an hereticke euen by the euident testimonie of Gods spirite and yet doth he accuse vs of heresie He saith well but who is he that condemneth vs of heresie It is the Pope Then is it a man and we may well appeale vnto God But he that pronounceth that the Pope is reuolted from the faith and so consequētly an hereticke is the spirite of God I pray you thē to whom shall he appeale what will he thinke that Gods spirite hath spoken vnwisely therefore is ready to recant his sentēce which he hath so solemnely pronounced Secondly he saith that they depend vpon the spirites of errour Then are not we to hang vpon them Thirdly he saith that they cleaue to the doctrine of deuils Is not that I pray you to communicate in the cup of deuils then can they not communicate in the cup of the Lord for S. Paule witnesseth that we can can not be partakers of the cup of the Lord and of the cup of deuils we can not then communicate with them but we must also communicate in the cup of deuils which we can not doe but by renouncing the cup of Christ Are we to be blamed then for departing from them Fourthly he saith that they speake lyes in hypocrisie which appeareth manifestly in the sclaunder that they charge vs with when they taxe vs with heresie For would you haue a greater lye then that what greater hypocrisie doe you require then the same which contrary to his owne conscience sclaundereth his neighbour Fifthly he saith their consciences are seared whereby we see that it is not without cause that they resist the truth For a man would greatly marueile to see these resist so euident a light for the vpholding of those superstitions wherein the darknesse is as palpable as was that of Egypt in times past But now that we know their consciences to be seared we thinke it no more straunge that they resist the truth considering that the searing of their consciences doth take from them all feeling thereof Here might some obiect that S. Paule speaketh of other heretickes that may come after vs not of the Pope I graunt he may also speake of others neuerthelesse it followeth not thereby that he speaketh not of the Pope and for proofe thereof I will for example bring Gods saying to Noah He that sheddeth a mans bloud let his bloud be shed by man How if a murtherer should say that this were not spoken by him but by his neighbour who might peraduenture haue killed a man would not the Iudge aunswere that it had relation to both yea and to all other shedders of mans bloud who thereby doe make them selues guiltie of the same offence In like maner if there were a hundred sectes which prohibited mariage and the vse of meates the spirit of God in the place before alledged doth note all the whole hundred all other consequēces would be as forcible against euery of the hundred as they be against the Pope My meaning is that all such Doctors which propound the traditiōs of vowed chastitie for a doctrine that is to make a cōscience therof are reproued by S. Paule Neuerthelesse I say that the reason is not a like when we keepe Lent vpō policie without binding the consciēce because that in that case it is no snare to the conscience Here might some man say that S. Paule there speaketh of the latter dayes
vpon and serue by erecting any worship vnto them so many doe they make Gods and therfore albeit they could worke miracles to authorise the doctrine yet ought such miracles to be accompted among the miracles wrought by the Heathen oracles aforetime But in as much as the Popes fauorers doe say that Reformation is a new doctrine and must be authorised by signes and miracles I will giue them one howbeit I will giue it after the same maner as the Lord gaue it to the Scribes Pharisies euen the signe of the Prophet Ionas taking it out of the holy Scripture and referring it to a matter which was yet to do Likewise may I say that the peruerse and adulterous nation requireth signes but shall haue no other signes giuen it then the same that God gaue in the Reuelation that is that if we see and that shortly the same to be fulfilled vpon the Papacie which is foreshewed of the beast vpon Rome that which is foretold of Babylon also that we see the faithfull that liue vnder the Reformation triumph ouer the beast ouer his Image character the number of his name restore to Babylon double according to her workes and to fill double vnto her in the cup that she hath filled to vs Then shall the same be to them a certaine signe that the Reformation is of God and that it is the seale of our approbation But what greater miracle doe you craue thē to see in France a handfull of the Reformed committing many ouersightes in the state and many times suffering them selues to be snared through ouermuch simplicitie still hold out notwithstanding all the subtelties and endeuours of so many mightie and wise men of this world I wonder that neuer a Catholicke Doctor will reason according to the discourse of Gamaliell and say If this Reformation be of men the Clergie neede not to sell their demaines and consume their reuenues for the authorising of it for it will come to naught of it selfe but if it be of God the Clergy haue lesse reason to wast their goods to make warre against God S. Paul testifieth that abstinence from mariage is a doctrine of deuils I know there may be sundry cauilles alledged to blemish this matter howbeit it can not be so well scoured but there will remaine some filth It may be demanded why he calleth it a doctrine of deuils I answere because it is a doctrine repugnāt to God For God said It is not good that mā be alone speaking generally of all as well of the Clergie as of the laitie and the Pope thinketh it good that mā should be alone namely a Clergie man wherein he contrarieth God so did Satan contrarie God when he said You shall dye the death Againe mariage was ordeined for three causes whereof two were expressed in mans creation videl that woman might be a helper to man and for the generation of children The third cause doth S. Paule expresse saying that it is better to mary then to burne so shewing it to be a remedy against temptations I may therefore demande sith God gaue this law generally to all men why should the Clergie be depriued of a cōmon law For sith temptations are common they doe as much assault the Clergie as others and they being thus depriued of the common remedie must of necessitie fall and so is this a snare which the deuill hath set vp to cause them to stumble and a yoke that he hath layd vpon them vnder the pretence of holynesse Now if any will obiect the saying of S. Paule That he which marieth his daughter doth well but he that marieth her not doth better I aunswere that S. Paule in the same place saith Faciat quod vult non peccat si nubat which is let her do as she shall thinke good she sinneth not though she mary And proceeding in his purpose he saith That the father may keepe her a virgine it is to be meant If she will according to the former saying That she doe as she will This my version I authorise by S. Paule who saith that he speaketh not this to set a snare for to force the maydens will were as much as to set a share in her way and therefore I conclude thereupon that they which of voluntarie abstinence from mariage haue made a law binding the people to one of these extremities videl either to forbeare mariage or Ecclesiasticall functions haue set a snare and vndertaken more then S. Paule In summe we may see that the deuils erected this snare to cause the Clergie to fall thereat and thereof it commeth that S. Paule termeth abstinence from mariage a doctrine of deuils I speake of the Priestes vowed chastitie which is subiect to a law Euen at the Councell of Nice did the deuils endeuour to bring this their doctrine into the Church but Paphnutius withstood it and the Councell would not admit it whereof we gather that the Church vntill the Nicene Councell was free from those superstitions for the which we haue forsaken the Papacie And so I now say that if they meane to allow the Catholicke Religion they must procure it to be receaued in like forme as it was at the Councell of Nice The League laboureth to bring the yoke of the Tridentine Councell into France but we craue the libertie of the Nicene Coūcell that is the state of the Church may be such as it was from the time of the Apostles vntill the time of the Councell of Nice while there was neither Pope nor superstition S. Paule teacheth vs to pray in an intelligible language to the end the people may be edified whereof it followeth that Gods word and matters depending thereupon ought to edifie the people in that language which they vnderstand I doe omit many other particular points easie to be decided by such as can frame them selues to a desire of well doing AN APOLOGY FOR THE GENENERAL CAVSE OF REFORMATION against the sclanders of the Pope and the League THE II. TREATISE WE haue promised to feast our readers with diuers fruictes and in part of performance thereof haue hitherto set before them onely Instructiue and Theologicall fruictes It resteth now that we present them with fruicts Politicke admonitorie therein addressing our discours to the King and the Clergie after speaking of the Pope turning againe to the Catholicke people we will also entreat of the Reformed Princes against whom especially the Pope hath addressed his sclaunders and then of the Ministers and Reformed people The king hath promised yea sworne to driue all heretickes out of Fraunce It is a good vowe that his Maiestie hath made onely the question is to see who those be Now is it so that they be heretickes which erre in the principles of faith and so consequently they which haue reuolted from the faith are the heretickes The Pope mainteineth a doctrine contrarie to the Gospell which in
then a Franciscane at Rome howbeit if we must needs obey a Franciscan are there not enough in Fraunce that do better deserue it then he who was neuer created Pope but vpon fauour rather then the worthinesse in him But in case a Romish Franciscan were fitter to gouerne the French Clergie yet were it requisite he were brought into France so to spare both labour and cost and to be nearer his flocke for it is neuer the propertie of a good shepheard to lye farre from his fold but now a dayes we make such shepheardes as doe neuer visite their flockes yea that neuer see the flockes that they entitle them selues shepheardes of To the end to ship the Clergy in the League they were perswaded that within six moneths the Reformatiō should be vtterly extinguished now there haue passed aboue foure times 12. and they yet neuer the nearer sauing in multiplying of expenses they haue but set forward their owne destruction and yet are they to take new deliberations I wonder they know not that it is in vayne to striue against God There is no coūsell against God that can preuaile well may they make many meetinges either of Synodes or Estates but if they enter any counsell against God he will scatter them yea albeit they hide them selues yet are they not hidden from him Let the Clergie accōpt all the charges they haue bene at and the purchases by the League returned to the profite of the Clergie then let them come to substraction so I am assured they shall finde that the Clergie hath scattered rather then multiplied so as the remainders being put to interest will neuer bring them any profite neither yet augment their reuenues let them recken what goodes they haue sold and what rentes they haue consumed and they shall finde that they doe amount to more then that that hath bene sold from the Reformed yet shall the Reformed in the end recouer theirs againe but so shall not the Clergie As for the Cardinall of Bourbon it were better for him to shoot at the soueraigne Bishopricke in Frāce thē at the crown to practise the succession of the Crowne for his nephew the king of Nauarre yet not by a League or conspiracie against the king So might he erect two good pillers to beare vp his house this might he doe without stirring vp such Tragedies as are now seene in Fraunce as also the estate of a soueraigne Bishoprick might more easily be giuē him in respect that already he is one of the chief Princes of the bloud and both Primate and Peere of France besides that he should aspire to that which stādeth with the vocation of his Priesthood which also he might enioy during the kings life for it may be the king shall outliue him neither will it become him to renounce his Priesthood wherein he hath kept him selfe vnto his old age as also he may thinke that such as promise him the crowne vsing his pretence to the ouerthrow of his familie do well know that charitie beginneth of it selfe also that there is no man hauing meanes to dispose of the crowne but will set it vpon his owne head rather then on a Priestes Besides in as much as there are some whose promises giftes and succours may be suspected he can not but speede well in following the Apostles counsaile which is that euery man walke in his vocation whereto he is called he is called to the Priesthood let him then so continue and let him that can not be Moses be content to be Aaron I haue before noted for a fault in the Reformed that they haue not made sufficiēt offer to the Clergie of the enioying of their rightes vnder the Reformation which is true but it hath bene a greater fault in the Clergie to imagine that Reformation would take from them all that it offereth not It is most certaine that this foreiudgement hath more hindered the cause of Reformation thē the armes of the Leaguers For the League began to worke her effectes but in these last troubles where this foreiudgemēt hath bene an auncient stombling blocke of old in the way of Reformation neither had the Clergie euer bent them selues so sore against it as they haue done had not that bene howbeit it is not foreiudgement giuen but taken yea and by the Clergie taken out of season without sufficient cause giuē by the Reformatiō on whose side there was no other fault but a trespasse cōmitted for want of aduisement by vncircumspectiō mistaking neither was there any offence at all but by taking the matter ouer sharpely indirectly considering that the Reformation neuer attempted any thing against the Clergie but the Clergie against the Reformation in all the warres namely in the last wherein contrarywise the king of Nauarre hath euidently shewed that he had no quarell to the Clergie in that he hath hitherto forborne the Clergie albeit they entered into the League against him In deede I say that they of the Reformation might haue offered the Clergie those things that I set downe yea and haue procured and craued them when they laboured to haue the chambers deuided for the decision of processe But this is no sufficient cause to kindle such a schisme as the Pope hath raised For I accōpt him the cause of this mischief foreiudgement because he alwayes mingled the Clergies cause with his owne perswading the Clergie men that it generally concerned all their estates and herein haue the Clergie bene to blame that they neuer sought out the ground of this controuersie for had they sought neuer so litle they had found that their estate was not in question but the superstitiōs which had they taken away they had ended all schisme Whereupon we perceauing the Popes subteltie who seeketh to make the Reformation odious to the Clergie by perswading them that Reformation will ouerthrow their estate doe raise vp a shield against that shaft that is by deuiding the Clergies cause from the Popes and prouing that Reformation doth not contrarie the estate of the Clergie besides taking the same shaft we returne it into the flanckes of the beast by prouing that the Reformatiō shooteth at the Papacie as being enemy to the Popes estate because he is the beast mentioned in the Reuelatiō which hath made warre against the Saincts and being wounded to the death shall also be healed againe as he hath bene already wounded to the death by the doctrine of the Martirs and healed againe for a time but being now broken out againe he can neuer be cured and it can not be but deadly and past cure For I say of the Pope that his estate is pernitious as well to the conscience as to the state It was brought in by guile it is encreased by bribery and it is vpholden by tyrannie and turmoiles as tyrannising the consciences and troubling the whole state of Europe He hath mainteined the superstitions of Reliques Images Inuocation of Sainctes Purgatorie vowed
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
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
spoken of the whore of Babylon Come forth of her my people least you be made partakers of her woundes and plagues Our Ministers haue vsurped their equalitie prouisionally after the example of the first state of the Apostolicke Church not to intrude them selues to establish a gouernement in a kingdome for it was not Aaron that built the Tabernacle but Moses neither was it the high Priest that built the Temple but Salomon no it was not Aaron that ordeined the Ecclesiasticall gouernement euen in Israell but Moses neither belōgeth it to the pastors to ordeine Ecclesiasticall gouernement but to Princes The pastors duetie is to cause it to be obserued instruct the consciences and also the Princes might do well to cause that which God hath established to be obserued No mā can reproue the Recabites for their austere life in that they would not vse either wine or houses but were content to drinke water to dwell in tentes or tabernacles but had they condemned all that vse wine or houses then had them selues bene condemnable Euen so man can condemne the French Ministers for being content with their equalitie and with litle But if they should cōdemne all that vse Ecclesiasticall dignities Church goods them selues should therein be condemnable neither doe they condemne them S. Paule spared the Church and laboured with his hands yet did he not condēne those that vsed the Church goods which he spared but shewed that that which he did was vpon fauour not of duety as acknowledging the Churches to be poore euē so likewise may a man forsake a benefice offered him yea admonish others to do the like but he may not compell any Other matter doe I not require but that we may be more more circumspect as ioyning discretion with zeale Zeale is a goodly matter and it is good to vowe the harte vnto God but all sacrifice must be seasoned with salt and this sacrifice of our hartie zeal and voluntary oblation must be seasoned with the salt of wisedome and circumspection Hetherto haue I spoken onely of simple ceremonies to shew that they are no cause of our seperation from the Pope because they be of them selues indifferent or at the least tollerable as not being forbidden by Gods word so long as we attribute no vertue of holinesse vnto them For the reasons that moued the Apostles so sore to beate downe the ceremonies of the law was because the people did ground their righteousnesse and merite of workes thereupon yet can not we condemne the Reformed that vse any ceremonies neither the French Ministers because they vse none The French Ministers doe reiect them because they will not retaine any token of the aunciēt Popish superstitiōs whereas others haue still kept some because they wil not seeme to innouate too much either part haue their diuers considerations yet neither contrary nor wicked But this I may say that in these thinges the greatest simplicitie is best but this simplicitie may be moderated hauing respect to such as we are to deale with neither doth circumspection any whit hurt at all And I commende our French Ministers for that albeit they vse none yet they teach them to be thinges tollerable For in deede they are such as no man should be bound vnto except vpō the Princes pleasure who is not to be disobeyed or striuen withall for matters of them selues tollerable for the which we ought not to condemne one an other as we proue by the Apostles wordes where he speaketh of thinges sacrificed to Idols for the which he will not that we should cōdemne but beare one with an other and with all haue a respect to the consciences of the weake For if for the foode that entreth into the body hauing bene sacrificed to heathen Idols we may moue no strife much more should we make none for apparell which concerneth onely a gowne or such like which haue bene vsurped by such as imagined by such superstitious habit to serue God and Christ Now to the Reformed against whom the whole furie of the League is bent They are to suffer yet neede they not greatly to feare for their deliueraunce is at hand And what should they feare the world it is a vanquished monster that is ouercome saith not Iesus Christ Reioyce my little flocke for I haue ouercome the world Shall they then feare least the sclaue of sclaues should ouercome the Lord of Lordes and triumph ouer the king of kinges If the Philistins assaile vs we haue in heauen a mighty and valiant Sampson that will deliuer his people yea such a one as is not subiect to the deceit of a wench Shall we then feare a wench whom we see busie about spinning of lines whereof to make a League to binde our Sāpsons hands feete with a thred of towe League well thy League thou Romish Dalila and presse downe thy knots while our Sampson sleepeth heape League vpon League and corde vpon corde that he escape not for thou must not hope to pull of the haire of our Nazarite whom thou canst not reach Make all safe while he sleepeth for if he begin to wake and so breake thy bondes and vnleague thy League thou shalt see thy Philistins take their carrier after a straunge maner But let vs looke vpon the state of the Church heretofore thereby to be taught hereafter The Israeliticall Church began by shepheards that were captiues in Egypt and came thence triumphantly hauing Princes for their Iudges and afterward Kinges that subdued their neighbours The Christian Church began by the imagined sonne of a Carpenter and grew forward by the poore Apostles of whom the best qualified were fishers who with one hand fished for fish and with the other for men The Romain Emperours their enemies persecuted them so did also the Apostates yet was the Galilean at the last faine to ouercome And the Reformed Church began by poore men whom a marchant of Lyons fed administring vnto them both bodely and spirituall food They haue bene persecuted yet haue they still encreased so as at this day there be Kinges and Princes that accompt them selues honored by this profession and we see Pharao the persecuter of Gods people perished in their deliueraunce The kingdome also of Babylon which had bene the mightiest Empire of the world of largest cōtinuance hauing persecuted the Church is come to an end vnder the deliuerie of Gods people by Cirus And euen so also the Popes kingdome who hath afflicted the faithfull shall shortly cease by the deliuerie of the Reformed True it is that the Pope is not so perswaded but imagineth the contrary because that Daniell teacheth that Antechristes kingdome must continue vntill the day of iudgement the Pope taketh this iudgement to be the end of the world But Daniell speaketh of the iudgement of Babylon which also is the iudgement of Antichrist and to that are we come which began by the bloud of the Martirs shall end by the ruine of the
Papacie and of all the kingdomes that shall oppose them selues against Christ which shall be broken as a glasse vnder an iron scepter Hitherto it hath seemed that to raigne it needed but to turne the backe to Christ But all things haue their tyme and their course and now is the periode come and the case altered and euery kingdome must perish that shall oppose it selfe against Christes kingdome Hitherto the daughter of Babell hath made the daughter of Sion to drinke of the cup of afflictiō but hereafter her selfe shall drinke the dregs therof For the Lord shal take the cup of his wrath out of the hands of the daughter of Sion and make Babylon dronken therewith Moreouer I say tht sith God hath giuen vs a King we must loue and honor him and speake of him wisely and modestly because he is our superiour and our soueraigne we owe him all honor duetie We know how Manasses afflicted the people that defended the puritie of Gods word him selfe maintaining Idolatrie yet did God so teach his harte that through a goodly conuersion he glorified God neither is Gods power or mercy lesse now then it was then The hartes of kings are in his hands he is able to turne the harte of our King yea God can make of a hart of Manasses persecuting the Church the hart of an Ezechias or a Iosias Reforming the Church and he can doe vs more good in one day then hitherto he hath done vs harme Also we must not onely haue a respect to our King in yeelding honor to whom honor belongeth feare to whom feare and tribute to whō tribute but we must also beare our selues modestly toward all others yea albeit they be our aduersaries as knowing that they haue as it were some pretence to thinke euill of vs by reason of such false reports as haue bene made them For the deuill neuer wanteth sclaunders neither publishers of the same but we following our Lordes instructions must do good to our enemies and not returne one reproche in exchaunge for an other yea we must ouercome their euill with our goodnesse and their curses with our good speaches by speaking well of them and euill of none rather couering their vices and imperfectiōs if we know of any then casting thē in the teeth with the same for God requireth not a vaine light harebrainde and rash people but such as be wise as by Moses he teacheth which wisedome he layeth vs down in his word the beginning whereof is the feare of God the end is charitie the foundation is Gods word the building is faith the crowne of the worke is glory euerlasting But each glory hath his triumph proceeding of some victorie and the victory of faith is the victorie ouer the world howbeit our faith must be armed with discretion modestie paciēce for by such weapons shall we obteine more victories then by the sword neither is the victorie ouer the hart gottē by the sword well may it be wonne by modestie By modesty may the harts of the mighty be wonne to do vs good or at the least to do vs lesse harme then they would Besides if ye behaue your selues according to that wisedom which God requireth of his people you shal no more but opē your hands you shall finde them replenished with Gods blessinges Open your mouth saith the Psalmist and it shall be filled with meate God will stirre you vp such friends as you haue not sought He will make you to eate the fruictes which you haue neither planted nor sowen and he will giue you the victorie when you do but looke on I would not wish you to defend Religion with the sword which should be defended with spirituall weapons but in deede it is one thing to defend Religion and an other to defend the people that mainteine Religion For Religion must be defended with the sword of the word but as for Religious people God hath alwayes in store a Dauid to defend thē with the sword when soeuer neede shall require you know that Michaell and his angels doe fight for vs against the Dragon and his angels what shall we then feare Let vs feare God and we shall be freed from the feare of the world let vs be wise and circumspect in our deliberations modest in our actions and sober in our discourses let vs repose our confidence in God and endeuour to do well so will God be vpon our side and so take our partes as nothing shall be able to hurt vs. The difference betwene the Catholiques and the Reformed hath seemed greater then it is because the world hath imagined that some part of the controuersie consisted in the state yea there are some that haue supposed that simple abuses and ceremonies onely were in part cause of the schisme but now may we easily perceaue by the reasons hitherto deducted that there remaineth no farther difference but the superstition that is to say for the Idols which S. Paule tearmeth deuils and for the superstitious traditions which he calleth the doctrine of deuils so that such as hereafter shall fight against vs can not fight but for deuils which are the Dragon and his Angels whereas we do fight for the contrary part which is the part of Michael and his Angels neither fight we in doubtfull hope for we know that our Michaell who is the King of Kings shall ouercome the ten hornes of the Beast which are the confederates in the League Now therefore let the Catholques looke to their businesse to wit whether they will defend the deuils cause for whatsoeuer shift they find yet can they not escape but S. Paule will conuince them in proofe that superstitions are the cup of deuils To new occurrences we must haue new deliberations They are therefore now to deliberate vpon the argument which we propound I do here summon them to the throne of God the creator of all things and of Iesus Christ the redeemer of his people to looke well to their doings for it is no small matter that they haue in hand I wash my hands before God that if any euill happen them it shall from henceforth be through their owne fault let them consider whether they will fight for the doctrine of deuils for there is if they marke it no question but of that point and so much the better both for them and vs but if they obstinately will support the cause of deuils so much the worse for them and they shall find a punisher and yet shall we neuerthelesse be releeued If they will not see or heare the iust exhortation made vnto them their contumacie also will condemne them For contumacie is imputed to the wrongfulnesse of the cause and maketh the contumaxe guiltie of the crime whereof he is accused I summe howsoeuer it be our cause can not but be holpen because it referreth it selfe to trial and that God hath