of the deuils but vary it how they will I force not so the definition remaine Superstition then being the cause of our separation it is also to be thought that we can not allow any superstitious doctrine But discretiō is needefull to be had in clearing the cause of superstition from that that concerneth the state and not to condemne any thing rashly The superstitions that cause vs to abandon the Popes partie are the worshipping of Images and Reliques the inuocation of Sainctes Purgatory Transubstantiation Artolatrie Traditions the Popes orders established by superstitious traditions false and faleable Pardons false merites derogatorie to Christes merites and such like As for Images it is a matter sufficiētly beaten by other and therefore I shall not neede to enter into particularities for it is manifest inough that the worshipping of them is idolatrie I know that euery Image is not an Idoll also that an Image simply maketh not an Idoll but the worship thereof which is superstition For it is written Thou shalt not honor it But we doe honor it when we celebrate it with any worship I also graunt that an Image set vp for a historie is no Idoll as we see in the temples of those that are called Lutherans in Germanie but if we attribute any vertue thereto it is superstition for the vertue that we attribute is the cause of the worship and honor thereto yet is it good vtterly to purge Gods Church frō these Images which haue bene causes of the peoples Idolatrie howbeit it were to be wished that it might be done by the kinges authoritie And it is to be meruailed that in the Churches there are the Images of God the father sith God him selfe hath so expresly forbidden it For if they might take place the heathen ought not to be reproued for their Image of Iupiter For it is certaine that by Iupiter they vnderstood Ioue pater and it is an auncient character of Noahs Religion who called God Iehoua And the Poete saying Iouis omnia plena speaketh of the great God creator of all thinges I will omit all Poeticall fictions neither doth my Argument leade me to speake of them As for the Images of Iesus Christ and his Sainctes if that of Iesus ought not to be worshipped much lesse ought those of the Sainctes but that of Iesus Christ must not be worshipped it is then in vayne to worship those of Saincts Some man may say that they worship them not hereto I aunswere that when we exhibite so great reuerence to any thing as we can not exhibite more to God him selfe we worship that thing But such is the worship that is done to Images before the which we vncouer our heades bend our knees hold vp our handes make our prayer present our offring and such like Tell me then I pray you what more can we doe to God him selfe But the subtiler sorte do say ween you that when I kneele before a Crucifixe of wood or stone I pray to the wood or stone No I doe it to the thing represented by that wooddē Crucifixe and looking thereupon do direct my prayer to Christ Thinke you say they that I am so sencelesse as to stay vpon this visible Image mine eye is in deede vpō the visible Image but my hart is with Iesus Christ that is in heauen But let me aske thee Thinkest thou that they which sacrificed to the brasen serpēt had not the like starting hole They had more reason to sacrifice thereto then thou to a Crucifixe For it figured Iesus Christ hanging on the wood and whereas thy Crucifixes be erected by superstitious men without any cōmaundement from God that was erected by Gods expresse commandement and whereas some of thy Crucifixes are authorised by false miracles that was famous by the miracles wrought in the desert by healing such as the serpents had bitten All which notwithstanding when the people began to sacrifice thereto Ezechias brake it saying that it was but brasse Wherefore if these starting holes should take place who doubteth but the Israelites would haue had the like Thou worshipest sayest thou Iesus Christ and art not so sencelesse as to worship the Crucifixe weenest thou the Israelites were so sencelesse as to worship the brasen serpent and not rather him that was thereupon figured hanging vpon the wood or thinkest thou that they were so ignoraunt that they knew it not to be the figure of the Messias sith they liued in a time so illuminated with Prophetes as was the time of Ezechias Had such shiftes taken place Ezechias would neuer haue destroyed the brasen serpent which notwithstanding these shiftes being broken thy excuses also take no place Thou wilt say that they sacrificed to the brasen serpent but that thou doest not sacrifice to the Crucifixe I answere that there were two sortes of sacrifices the one burnt offerings the other meate offrings The burnt offrings were made of beastes The meate offrings of fruicts as of corne wine bread oyle such like wherfore whē thou offerest the like thinges to the Crucifixe thou sacrificest againe to the brasen serpēt And whē thou makest those offerings before the Images of Sainctes thou doest yet worse To be brief all these excuses are but starting holes and it is no heresie to abandon such superstition yea this superstitious worship is the cause that iustly we may well call them Idols And S. Paule teacheth vs what soeuer is sacrificed to Idols is offered to Idols wherein we doe learne that the Idols which in old time aunswered by oracles were deuils Yea there be some deuines which note the worship of the Images of Sainctes and there be Images vnder the Catholicke Religion that abuse the world which thinketh that the Sainctes doe worke miracles albeit they be such miracles as the old oracles wrought long agoe Wherein it is euidēt that they are the same deuils which abuse the people hauing onely chaunged their names In old time they would be called God and now they wilbe termed Saincts The Gods of old time had their Priestes and Sibilles and now the Saincts haue their Southsayers they frame thē selues to the time but in the meane time the people is abused thinking because the name is altered the matter is changed As for the distinctiō of Honor Latrie Doulie Hiperdoulie it is an other kinde of shift which hath neither reason nor grounde in the word of God Now therfore do I appeale to euery mans iudgement in this matter viz. that sith they worship Images whether this worship may not be taken for superstition and Idolatry also whether this worship maketh not their Images Idols And S. Paule testifieth that Idols be deuils Therefore these Images whereto they erect worship are deuils that is to say deuils are worshipped in them and so being deuils we are not to haue any acquaintance with them For Sainct Paule telleth vs that we can not participate both in the cup of the Lord and in the cup of deuils
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
other death and therfore meant by contrarying that point to make God a lyer and not that onely but also to bring of God into suspition of enuie as vnder hand taxing him to enuie mans felicitie as if God had forbidden man the eating of the tree of good and euill for feare least he should become like vnto God by the knowledge of good and euill As for our Lord Iesus Christ it is not to be doubted but the deuill hath sclandered him For what greater sclander would any man haue thē sclanderously to put him to death So that if Satan entered into Iudas togither with the soppe to the end to cause him to bring his treason to effect who doubteth but he had likewise quoifed the Scribes and Phariseis to make them enterprise the death of the sonne of God which being so who can doubt but those goodly titles that the Phariseis gaue to our Lord Iesus Christ were forged in the same shop and by the same workmā who charged our Lord that by Beelzebub the Prince of deuils he cast out deuils If thē he durst so shamelesly set him selfe against God his only sonne is it any maruell that he dare set vpon men the seruants of God bruting abroad in all places that the faithfull which serue God vnder the puritie of Reformation are heretickes We are therefore to know that as to Satan there is nothing more familier then to sclander God Christ Iesus and his faithfull members so is there nothing more familiar to the faithfull then to see them selues sclandered by the old serpent and his angels which are his members and supposts And this is so familiar and ordinarie to thē that there neede no example For we know what sclanders and persecutions Gods people haue endured by strangers and the Prophetes by their brethren in so much that it is written that no Prophet hath bene put to death but in Hierusalem And this teacheth vs that euen such as in outward profession seeme to be Gods people do for the most part persecute Gods elect and those whō he will sanctifie and separate from the broad way that leadeth to destruction For as they that among the Israelites sacrificed vnto Baal did persecute them which bowed not vnto him euē so in the Church which is termed Christiā they that folow like superstitions do persecute those that will not cleaue to the same For this cause in the Apocalypse the Church which is compared to a woman enuironed with the sunne crowned with 12. starres standing vpon the moone is notably said to be sent into the wildernesse by the two winges of the great eagle Which great eagle hath relation to the Romaine Empire and the dependances thereof as is the Papacie which hath brought this woman into the wildernesse where being she is compared to a mightie harlot holding a cup full of the abhomination of her whoredomes which are the superstitions that separate vs from the desolate woman and replenished with the bloud of the Martyrs which hath bene shed because they would not cleaue to these superstitions Euen as the Idolatrous Church of Israell persecuted the true faithfull which serued God in purenesse so also the desolate and superstitious Church amōg the Christians doth persecute the faithfull that seeke to serue God purely and without superstition But withall the examples of the pacience of the faithfull in old tyme should be vnto vs a miror of pacience and the promises of our deliuerance which God hath made vs ought to be as it were oyle to refresh the lampe of our hope as also these fatherly corrections should be a testimonie vnto vs that God accompteth vs his children to the end that we walke worthely as children of such a father separating our selues from the vanitie and frowardnesse of the world to follow the truth in abandoning vanitie and seeking to ouercome the world by that faith which is the victorie arming our faith with charitie zeale sinceritie truth and the feare of God Now the cause why we see that the faithfull are ordinarily persecuted not onely by strangers but also by those that aduow them selues to be the people of God and of his Church is because that in the Church there be both of the children of Agar and of the children of Sara and the children of Agar do vsually despise and persecute the children of Sara albeit to their own harmes And Iacob also was an exile 20. yeares in a forem land for feare of his brother Esau so doe we ordinarily see in the Church of God that they that are borne after the flesh doe persecute those that are borne after the promise appertaining to Gods election The aduersaries of the Reformation do say that the Reformed are heretickes whereto I aunswere that reason maketh the man truth the Christiā To speake without reason is not the part of a man but to bable and to speake against the truth by charging any one in that which concerneth the conscience is to sclander and it is the deuils rhetorick Christian Religion is not built vpon auctoritie but vpon truth not vpon the auctoritie of men but vpon the truth that is of God If the aduersaries of Reformation should be driuen to proue their accusation by reason and truth they would be shreudly troubled and we may plainly say that they could not do it because that either they are ignorant wherein Reformation doth consist or if they know they can not taxe it of heresie without speaking against their owne consciences and therefore we will entreat vpō this point to the end that in few wordes it may manifestly appeare that there is no heresie in Reformation and also that all that the Reformed are charged withall is but sclander It is the part of a good archer to finde the white at the first view and to hit it with the first shaft and he shall be deemed a good and expert master so that it come not by chance S. Paule hath shewed the excellēcie of his arte in that with one only arrow he reached the end of the law and with an other the mark that was set vp as the end of the Gospell The arrow wherewith he hath hit the end of the law was but one onely worde vnder the which he hath comprehended the whole doctrine of the law and that is Charitie and the shaft wherewith he pierced the mark of the Gospell is also this onely word Faith where vnder he hath also comprehended the whole doctrine of the Gospell Now then if any man would know wherein consisteth the difference betweene Reformation and the doctrine termed Catholick it is in the superstition For take the superstition out of that Religion which in name is termed Catholick and there will remaine no difference betweene the Catholick and the Reformed and therefore I appeale to the iudgement of any discret person in this case videl whether it be heresie not to cleaue to superstition for if it be heresie Reformation
equall with him selfe I say then that the Ecclesiasticall dignities haue place euen to the highest but not vniuersall which vsurpeth dominion euen ouer kinges yea so farre forth as to dispose of their scepters and crownes and I will proue my saying thus The high Priesthood of Aaron was subiect to the iudgemēt seat of Moses and the kingdome of Iuda Also in the law which God set downe there was no Priesthood aboue the kinges and that by reason of the law sith that vnder the principalitie of Moses there was a high Priesthood therfore it followeth that vnder euery Christian soueraigne principalitie there should be a chief Bishop yet not so as to acknowledge any vniuersall Bishop Sith also that Iesus Christ would not ordeine any to be greatest among the Apostles it followeth that there ought not to be the greatest among the chief And Iesus Christ forbiddeth his Apostles to vsurpe dominion the vniuersall Bishopricke is therfore no lawfull order but a cōfusion engēdred by Babell If any mā will alledge the pretended donation of Constantine the great I aunswere that many impugne it as false besides that a couenant cā not be of any force to abuse or to vse it cōtrary to good maners as the Pope striueth to vphold superstition repugnant to all good maners and true godlinesse yea the ingratitude of the receauer of the donation maketh the donation voyde but the Popes haue practised all ingratitude against the Emperors procuring their subiectes many times to rebell prescribing their Empires working their deathes betraying of them as Fredericke Barbarossa was betrayed to the Turke and treading vpon their throates with such other ingratefull insolencies Againe the Emperour hath no authoritie in Fraunce he can not then giue the Pope any there In Fraunce Constantines authoritie is vnknowen neither doth any man giue that which he hath not nor can transferre any further right then his own But if he beare him selfe vpon the authoritie of Doctors I will alledge one Doctour euen S. Gregory who saith that the first that shall take vpon him to be vniuersall Bishop shall be the forerunner of Antichrist If they alledge the Coūcels I answere that some of them haue improued the Popes authoritie albeit some others assembled by the Popes driftes and practises haue approued it And admit the Councels had without contradiction approued it yet let vs looke whether their Decrees be grounded vpō Gods word for in that case we must obey them as also if they be not contrary to Gods word But Iesus Christ expressely forbiddeth such dominion then may no Councell authorise it For S. Paule saith that he may doe nothing contrary to the truth how then shall the Councels be of force against Christes expresse prohibition Againe in Fraunce the king hath the Ciuill dominion and the Parliamentes haue no dominion but the iurisdictiō likewise in England the Queene hath the dominion and the Bishops the Ecclesiasticall iurisdiction But the authoritie which the Pope vsurpeth is a dominion which exalteth it selfe aboue kinges and therefore by Gods word expresly forbidden Thus hath the Pope no right neither any colour in Gods word neither is there any king or prince by Gods word subiect vnto him no not so much as any chief Bishop that is bound to acknowledge him But all kinges and soueraigne princes may in their kingdomes and principalities establish chief Bishops after the maner and example of England I haue before shewed that the state of the Clergie is no cause of our separation from those whom in Fraunce we call Catholickes and therefore the abuse may be thought to be the cause but it is not for there is no gouernement wherein there may not be abuse but the abuse simply it not sufficient cause of schisme We know that there was neuer any more excellent gouernement then the same which God established yet did the childrē of Hely the high Priest cōmit great abuses defiling the women appointed to watch the tabernacle against the peoples willes and contrary to the custome established in the law chusing such meates as they liked in the Priestes kettles The people cōplained hereof yet made they no schisme as in deede they ought not and now if we were to complaine of the Catholickes but for their simple abuses we should haue no cause to make any schisme well might we haue occasion to cōplaine yet not therefore to separate our selues It may be thought also that ceremonies are the cause of our separation from the Catholickes yet are they not so howbeit I make great difference betweene ceremonies and superstitions for superstition is forbidden by Gods word so are not ceremonies for there be three kindes of simple ceremonies one Legall an other Euangelicall and the third indifferent yet not contrary to the word of God The Legall are abolished as concerning the letter but doe remaine as concerning the spirite cōsidering that their truth is eternall abideth for euer as the word of God The Euangelicall as the Sacraments are necessarie And others there are which be indifferent as not forbiddē by the word of God for the which one should not condemne an other The same are such as are vsed in sundry Reformed places as in Englād Switzerland and els where In which ceremonies the Reformed faithfull ought to haue respect to modestie one to beare with an other according to the rule of S. Paul who saith Let not him that eateth not despise him that eateth and he that eateth let him not reproue him that eateth not that is to say let not one condemne an other True it is that there be foolish and trifling ceremonies as in Baptisme to put the spatle of the Priest into the childes mouth when as sometimes the Priest shall be halfe a lazare halfe rotten and haue rotten teeth or a stincking or corrupt breath which can not but be daungerous for the child and therefore vpon so villanous a custome the father may sometimes take occasion not to cleaue thereto as also there be garments which being worne vpon any signification and for distinction in callinges are ceremonies but if we attribute any vertue vnto them they be superstition The cause thē of our separation cōsisteth not in the state of the Clergie neither in the abuses nor in the ceremonies but in the superstition Superstition do I call all worshipping of false Gods false worshipping of the true God or euery worship contrary to the word of God As for the word superstition it is a Latin word and may be taken diuerslly It may be takē for that which in Latin is called Superstitum parentatio that is to say the suruiuours funerals there hence transferring it to any other false worship or rather super statutū cultum extranea prophana adiectio taking super in stead of praeter or contra which signifieth all worship that is added besides the same which God hath established The Greekes do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the worshipping
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
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
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