chastitie and such like and the same will breed his destruction I confesse that Gods word admitteth Ecclesiasticall dignities eueÌ„ to the soueraignetie after the order of Iethro but it admitteth not any domination of an vniuersall Bishop neuerthelesse if there were no controuersie but the degree yea and albeit there were some abuses yet might it be borne but seing it mainteineth such superstitioÌ„s as are directly repugnant to Gods word for the same tyraÌ„niseth the faithfull it can not be borne neither can we doe better then to abandon it as the enemy to Christ and his truth yet doe I say that albeit he will renounce all superstitions yet ought not the faithfull to be bound to obey him for no man can lay vpoÌ„ the faithfull the yoke which the Lord hath not layd vpon them but I say that this degree were more tolerable then the superstitions which are the doctrines of deuils But to omit all matter of Religion and conscience and to come to the state wherefore serueth the Papacie but to trouble the state of Kings Princes It hath put the King of Spaine to great charges and made him buy a reproch very deare It hath made him to arme him selfe to take a fall and to stoope vnder a womans arme It maketh him to mainteine an Inquisition which is but a Popish tyranny and can not but breed his destruction But what good hath he done in Fraunce in causing the subiectes to enter League against their king yea and arming the king against him selfe for by destroying his Reformed subiectes what doth he destroy but him selfe And had the king employed those forces against others that he hath employed against him selfe he might with honour haue purchased an other kingdome as great as his owne and now haue bene at peace where he is still in trouble I say that the king hath seemed to fight against him selfe but not properly the king him selfe but the League For the king is a good Prince but the League hath against his will wrought matters to his hinderance Againe for what serueth the Papacie in Fraunce but to suck vp her treasures Fraunce would not be tributarie to the Emperour yet doth she pay tribute to the Empire in the Popes person who is but a creature of the Empire Vpon what reason are men to goe to Rome to decide Ecclesiasticall causes as if in France there were no man capable of such decisions If those of Rome be better why cause we them not to come into Fraunce but must still be at new charges to goe to Rome Nay why be not our Parliaments also traÌ„slated froÌ„ France to Rome peraduenture the Romaines may be more capable to decide Ciuill causes then the FrenchmeÌ„ or sith the Pope hath the honor to decide the Ecclesiastical causes we might giue the Emperour the deciding of the Ciuill but if the French be skilfull enough to decide Ciuill matters they caÌ„ wel enough shift with Ecclesiasticall if neede require But what doth the Papacie for the French Clergie but ouerthrow them by making them sell their temporalties wast their reuenues to enrich the League staruing them selues in vayne about rooting out the Reformation The Clergie warreth vpon me as a professour of Reformation but I pitie them seing how the Pope entangleth them and the League deuoureth them to the very bones How long is it since Christes Vicar became a Turke to seeke to mainteine his Religion by the sword And of all these foolish driftes the people smarteth most by encurring infinite losses and ouerthrowes vpon a foolish fansie that the Pope hath taken to ouerthrow Reformation with the sword I pray you if Reformation should haue bene ouerthrowen with the sword could one handfull of people haue stood these 28. yeares in Fraunce could they yet haue borne out if God had not holden them vp considering how oft they haue bene assaulted and as oft circumuented But who euer went about to roote out Reformation once planted in his countrie and hath not laboured in vayne Onely the Prince of Parma who thinketh to haue florished â—olily in the Low Countries but euery blossome becommeth not fruict neither will his stalke make any sheffe wherewith to enrich the garner Two thinges will ouerthrow him The one for that he hath banished Reformation the other because he hath hardly entreated the Catholickes by destroying their country boores as propounding this marke principle that better is a wast country theÌ„ a lost yet shall we see him leaue that which he hath gotten yea glad if he scape with his skinne This is a punishment that God hath inflicted vpon Spaine for persecuting the faithfull with the Inquisition that she might haue bene rich with the spoiles of the IndiaÌ„s had she not wasted them vpon the molesting of the Low Countryes If the kinges Parliaments were entangled in the Emperours handes he would employ all his power to recouer them and his Ecclesiasticall Iurisdiction being snared in the Popes hand he laboureth not to recouer it the cause whereof seemeth to be onely because the setting them free may cost him nothing for he neede doe no more but forsake the Pope as the English Dutch haue done neither shall he be able to opeÌ„ his mouth and aske why doe you so True it is that the Popes estate is hurtfull and ruinous but it is not hurtfull to any but to those that be his partakers It is hurtfull to the king of Spaine in putting him to great charges and foolish expenses for nothing and to Fraunce in setting the whole state in trouble But what harme hath it done to England to the Reformed partes of Germanie or to Suitzerland it hath spit his venome bnt vpon his owne faction forsake him and he can hurt you no more True it is that at this time it seemeth hard to forsake the Pope because of the power of the League but giue ouer the League and let the King and Clergie abandon it and you shall soone see both League Papacy come to naught And I know though it stay a while that this will be the end of the game when all is done the League must vnleague it selfe and it will neuer vnleague it selfe but with the Popes destruction The Popes combat against the light of the Gospell witnessed by the Martirs and Reformed hath resembled the battell betweene the moth the candle which burneth first her winges and then her feete so as she can not leaue the game before she be wholy burnt So hath the Pope singed his winges in England Germanie and Suitzerland and can not but continue the game by the League vntill the whole body of the Papacie be burned you would say that the Pope and the moth are both sprong out of one double yolked egge they doe so resemble in their fight Thus much I will say that when the Martirs complained of the superstitions if the Pope had had any care to satisfie their complaintes his kingdome might haue continued But he
expresse words by the mouth of S. Peter yea and of Iesus Christ him selfe doth forbid the vsurping of dominion ouer the Lordes inheritaunce and the making of marchaundise of men or mens soules as the Reuelation calleth it and therefore he is an hereticke and in performance of the kinges vowe ought to be driuen out of Fraunce I say driuen out of France that is to say his dominion driuen out of France It is alledged that no hereticke ought to succeede to the crowne To this article may the king of Nauarre well subscribe for in him is not to be founde any one spot of heresie but it is a sclaunder of the Pope who lendeth him this charitie to the ende to weaken the partie of the Reformation and so to strengthen the League so strongly that it may ouerrule both king and commons and shut vp the king in some Couent of Charterhouse Monkes for to make one of the League a creature of the Popes and one of the king of Spaines PeÌ„sioners king and through him to trouble the whole state of Fraunce and abolish the priuiledges of the French Church For long hath the Pope longed to set in foot and many a day hath he begun to molest the French kinges now he shieldeth him selfe vnder pretence of Reformation but where was Reformation at the warres of Millan when the Popes did nothing but lay snares for the kinges of France in the behalfe of the Emperour and king of Spaine who so will peruse the remembraunces of Bellay shall therein finde examples enough yea now albeit the cause of the ReformatioÌ„ were not yet would he finde occasions to trouble the kinges of France and therefore it is an easie matter for him to finde that pretence thereby the more cunningly to compasse his driftes And had he euen set his foote vpon the kinges throate yet were it no newes for he hath done as much to the Emperour or had he thrust our king into some Monasterie yet should he not be the first either Emperour or King of Fraunce that the Popes haue couled Many times did I marueile why the Popes should accuse the Reformed Princes of heresie yea and all Reformation but hauing read the 12. Chapter of the Reuelation where it is said that the Dragon and old Serpent which is the deuill doe accuse our brethreÌ„ before God both day and night I was resolued for it is not vnnaturall for the child to imitate his fathers actions The king hath bene counsailed to permit but one ReligioÌ„ in France the counsell is good if it may be compassed by reason There be two wayes to atchieue it or at the least to try it for man purposeth but God disposeth The first is the same which the Turke vseth in mainteining of Mahometes law and that is the sword but this meanes is bloudy cruell and doubtfull for the blowes are to be deuided and he is assured of winning nothing but stripes yea and it is tyrannous whereof we conclude that the king will neuer take that course vnlesse he be forced by the League worke tyrannie against him selfe For this we know that by nature he is no tyraÌ„t so that if it come to that passe all Frenchmen in reason are to take armes to free the king from the tyrannie of the League Also to take away a schisme is to put out a fire with fire or with oyle But fire is neuer quenched with fire but with water that is the fire of schisme must be quenched with the water of reason which is stronger and standeth with more equitie then warre it selfe The other meanes is sure may be performed without bloudshed yea it is a Christian meane grounded vpon reason truth and godlynesse It consisteth in reiecting the yoke of the Spanish Inquisition and Councell of Trent propounded by the League restoring the Catholicke Religion to the libertie of the Nicene Councell free from the Pope and burthen of his superstitioÌ„s This course if the king would vndertake we should neuer neede to feare the League for albeit the League and Clergie would cut of all the faction of Reformation yet should not Reformation quayle for God vpholdeth it and for proofe hereof the experience of 30. yeares might suffise But if the king and Clergy would fauour the cause of Reformation the League would make no greater hast then to hide it selfe The Clergie may imagine that this can not be done without their hurt and losse in respect of diuers donations made vpon some abuse or superstitions and vnlawfull vse hereto I aunswere that it is not necessarie that that which hath bene giuen to an vnlawfull entent should therefore be taken away but rather conuerted to a better vse as were the 250. golden censers offered for a conspiracie by Cores confederates which were conuerted to a good vse vidâ—l to be turned into golden plates to be layd vpon the Lordes altar Euen so that hath bene giuen to pray for predecessours soules departed may be conuerted to instructions for successours suruiuers or to pray to God for them so should the Clergie encurre no losse But if the Clergie will not be content with so manifest reason but obstinately bending against the truth seeke our subuertion we will leaue them to trye in vayne how to root out Reformation and wast their reuenues for we know that in the end they shall be forced to come to it God can well enough reclaime them either of their owne accordes or by great punishments and therfore let vs suffer them to runne their race for when they haue runne well they must stay and yeeld thereto When a man hath a sute it helpeth much to doe his whole endeuour and to offer his aduersarie all iust and reasonable offers for by that meanes he may bring his aduersarie to reason and agreement he also cutteth of all sutes or els conuinceth his enemy of frowardnesse and so iustifying his cause enclineth the Iudge to fauour him Euen so we knowing that we are to deale with the great Iudge which is God also that we owe a duetic to our king doe seeke to finde out all meanes how to satisfie him with reason and to turne away his wrath which the Leaguers doe wrongfully kindle against vs and therefore we offer to the Catholikes so much as in right reason and equitie we may so as it is not our fault and we doe wash our handes of it before God and thus they are to see that in contemning the iust motions that we make and propound they disdaine not vs but the truth which is of God For if they haue any harme it is their owne fault and God will not punish them but vpon euident iust reason for their contumacie in that they would not obey his truth If a man inuiteth his friend to his table at dinner offereth him an apple to eate and it chaunceth a worme to be therein as sometimes it happeneth he will not vrge his friend to eate the worme with
being a double harted person neither hipocrite nor dissembler as be they that suffer the Inquisition to bridle them Wherefore it is a fit meanes to leade the League to a downfall and to conuert the Papacie into a Popedome abolished The Popes purpose in deuising the League was no other but to make a metamorphose of our king euē a more reall metamorphose then the transubstantiation in cōuerting him frō a Hieronimite King into a Charterhouse Mōke sometime king I know the king is a great Catholicke yet thinke I not that he so loueth the Pope his superstitions that therefore he would change his Crowne for a Charterhouse Monkes coule As for the Clergy it is no marueile though they would mainteine their estate for it is a thing naturall neither would the Nobilitie vpon necessitie doe lesse for theirs I will not be a sharper censurer of their estate thē Christ was of the Pharisies But alas how lamentable is the wretchednesse of those that vphold superstition and persecute such as will not obey the same Let them thinke vpon their businesse it is no small matter to become Gods enemie for who soeuer oppresseth the consciences submitting them to a yoke repugnant to Gods word maketh him selfe an enemie to God And truly they might mainteine their estate albeit they abandoned superstition yea and obteine the priuiledge of mariage which at this day is no small matter in France in respect of the numbers of men slaine in the warres and the quantitie of rich enheritrixes left as well widowes as maydens I marueile also what reason they haue to withstand Reformation which conteineth nothing repugnant to their estate neither any thing that is not commodious for them and chose rather to cleaue to the Popes the auncient secret enemies to the kinges of Fraunce and the French Clergie who vpon hatred to the French Clergie haue made a Decree at Rome that there shall neuer be created Pope of the French Nation and that hatred haue they alwayes shewed against the French kinges so oft as oportunitie would serue not in wordes onely but also in deeds But most of all I maruell why the Clergy haue entred the League to make warre at their owne charge against Reformatiō herein hath the Pope played the Clergie as braue a tricke of a Pharisie as euer man did for he hath loaden them with agreat burthen whereto him selfe would not set his finger so farre is he from entering into any charges thereof that he hath euen washed his handes of all In like maner hath he also brought the king of Spaine into great charges about the building vp of this sea monster his nauall armie promising him a million of gold so soone as his power should set foote in England and this million of gold could he well enough wrest from the poore by his Bulles and Pardons but when the king of Spaines Ambassadour came to demaunde this summe his aunswere was that he would not deliuer it before the army had set foot on land so that notwithstanding what soeuer the Ambassadors earnestnes he could obteine nothing for he told him that this money which had bene giuē for the poore ought not so lightly to be parted withal albeit since he could employ part of the same namely 150000. crownes vpon the purchase of a Marquisate for his nephew This is a cunning player at the Bohemiās game yet looketh he not whether he be within or without al is one to him so that he may get but in getting he forgetteth nothing Now in your opinion if he thus mocketh the king of Spaine his eldest sonne and the chief piller of his house what will he doe to these whom he hateth of old will he spare them or hurt him selfe to doe them good And the League is it any better for the Clergie then for him sith the Clergie must rather beare the charges then he No it is more for the Pope for it worketh for the state of the Pope not for the state of the Clergy considering that Reformation cōtrarieth the Popes estate not the Clergies but the Pope is not content with making the Clergie spend their reuenues but withall he forceth them to sell their demaines a matter neuer accustomed before The auncient kings of Iuda in time past did rather sell the vessell of the Lordes house then medle with the Clergie but the Pope had rather make them not onely to consume their reuenues but also to sell temporalties then to employ the Images and superstitious Reliques erected contrary to the word of God so deare vnto him is that that God hateth and so much doth he cōtemne that which God hath ordeined Besides the Clergie may see how being once burthened with these charges the king hauing begun to leauie the tenthes hath since continued the exacting of them In the beginning they thought they should be leuied but for one yeare and so to cease but since they haue bene brought into a custome and thereof it is come that the Clergie conceaued an imagination that this exaction would neuer cease without the rooting out of all seekers of Reformation and thereupon they consented to the League so to get out at once and in the meane time haue sold their demaines and yet must neuerthelesse pay their tenthes all which notwithstanding Reformation is neuer the more rooted out besides that albeit it were rooted out this subsidie would neuerthesse be leuied vnder colour of preseruing the Church from like inconueniences Neither is there any remedy whereby to eschue this consequence but by taking part against the League which doth exact these reuenues that is by declaring them selues seruauntes to the king and enemies to the League and taking to the support of their estate such persons as regard not the Pope who hath layd this burthen vpon them Moreouer I doubt not but the Clergie are faithfull to the King but neuerthelesse the League is a cōspiracie of the Pope against the crowne of Fraunce but all that are of the League are not of the cōspiracie neither do they vnderstand the purpose thereof and the Pope made it not to Reforme the time of Philip the Faire when he caused the kinges owne children to conspire against their father but it is an old practise of the Popes to shuffle the French kinges cardes and to seeke reuenge of the Pragmaticall Sanction as well against the king as against the Clergie but he is glad to take the cause of Reformation for a cloake to the end vnder pretence thereof to doe that which otherwise would be very hard for him to doe But I pray yon what cause haue they to obey a forrein Franciscan Frier rather then some one of the French Clergie For the Pope hath bene a poore Mōkish deuill that hath cast his coate to catch the Papacie and would now gladly vncrowne the king to make him a Monke There be amōg the French Clergy many Princes Lordes and men of accompt whom we might better obey
persecuted them and so lost his credit in the places aforenamed yea now had the remnant of his kingdome bene peaceable had he not stirred vp the League he thought by the League to cōfound Reformation and vndoubtedly it will be his destruction For the Christian kinges shall therby perceaue that he is a fisher for Eeles who seeketh to fish onely in pudle water and can not forbeare troubling the whole estate of Europe France shall know by experience that which the Reformed could neuer with all the eloquence of Demosthenes and Cicero haue perswaded that is that the Popes estate is ruinous to the people in making them in vayne to wast the money goods persons both of the Clergie people not caring for others daūgers so as he may bring his purpose to passe and this foreiudgemēt can not but at lēgth procure the Popes ouerthrow which he hath found in thinking to ouerthrow Reformation neither is there Pope Emperour or King that seeketh the destruction of the truth but destroyeth him selfe If kinges could well consider this point they would neuer make such hast with their owne harmes to bend thēselues against the truth which if euer it tooke place it is now in this periode wherein Iesus Christ will raigne and destroy euery kingdome that shall withstand him which is a song quite repugnant to the League Hitherto it hath seemed that to get dominion they neede no more but turne their backes to Christ but now the case doth alter But is not this wonderfull that so soone as Iesus Christ shewed him selfe to be the Lambe that should take away the sinnes of the world the Wolues with their gluttonous nature haue come to deuoure him and at their approch haue founde him to haue the pawes of a Lyon as being the Lyon of Iuda What may this meane if he be a Lambe how cōmeth it to passe that he hath the pawes of a Lyon or if he be a Lyon why beareth he the shape of a Lambe O my friend he is a Lambe yet armed with the Lyons pawes to rent in peeces the wolues that would deuour him Well let vs a litle more nearely consider the Popes goodly effectes he hath armed him selfe with the Councell of Trent as with a Trident or 3. tyned forke to play Neptune to commaund the waters He hath shipped his Trident in the Spanish Galiasses the South winde would not acknowledge this new Neptune but scattered his Galiasses and brake his Trident so as he hath but the handle left that would he now make a scepter wherewith to play Iupiter vpon earth in Fraunce seing he could not compasse to be a Neptune vpon the sea But his Tridents handle is no longer fit for ought but to make a hatchet steale wherewith to hew out a chariot to march in more magnificently but this chariot will proue Phactons chariot and shortly vtterly ouerthrow his holynesse The League likewise will be I say the destruction of both Pope and Papacie which I will proue by two reasons one because thereby the Kinges Clergie and Commons may to their costes learne the hurte that they take by the Popes yoke and experience teacheth those thinges which Rhetoricke was neuer able to perswade An other because the effectes of the League haue hitherto bene very vayne and vnprofitable and will be hereafter so as finally the League must breake without working any effect and it can not breake but with the Popes ruine But who will hereafter giue eare to the Popes Councels knowing them to be so pernitious as by this League they doe appeare In it hath he deceaued him selfe by employing his coyne vpon the purchase of his owne destruction for it is most certaine that the breaking vp of the League is the Popes ouerthrow it will not be lōg before he shall stand in neede of the peeces therof He hath also deceaued the Leaguers by procuring them to make great leuies wherewith to purchase mightie disgraces for nothing He hath deceaued the Cardinall of Bourbō by feeding him with a vayne hope of the crowne of France albeit he purposed to bestow the Crowne vpō a more factious person then he he deceaued the king in labouring him to roote out the Reformation to the end afterward with more ease and without controllmēt to lay hands vpō him selfe and send him into some Monasterie so to substitute an other at his deuotiō And he hath deceaued the Clergy by causing them to wast both demaines reuenues in vayne and finally he hath beguiled the people in bringing them into great calamities of warre promising them peace performing nothing but warre But the Reformed could he not deceaued for they trusted him not To be brief he hath deceaued but him self those that are his But who cā imagine that God will blesse the Popes cause who termeth him selfe Christes Vicare and yet fighteth with fraude and perfidie with treason and poyson to vphold superstitions against pietie falshood against truth and the doctrine which S. Paule termeth the doctrine of deuils against the pure and sound doctrine of Iesus Christ Most certaine it is that the League is a conspiracie of the Pope against the crowne and state of Fraunce also that the Popes haue still euen of old practised to be reuenged as well of the French Kinges as of the Clergie for the Pragmaticall Sanction and of long time haue cast with them selues how to subdue the Clergie to their domination as being very sorie that they can not atchieue their purpose and now are glad to make Reformation an argument or pretence whereby to bring their driftes to some issue and therefore the Pope exerciseth the king in procuring him to labour the rooting out of Reformation which is a double weakening of the king For those whō the Reformed in their defences haue slaine hath the king lost and the forces of the Reformed which might greatly strēgthē him are thereby also made vnprofitable yea euē hurtfull vnto him After all this doth the Pope cause the League to giue the king a spurne with the footein Salluce to the end that way also to exercise him and there to employ the rest of his forces that the kings side being thus weakened the strength of the League comming on on the other side they may be assured to doe with him what they list Let the King the Clergie and all Fraunce hardly thinke vpon this point it is of no small consequēce it importeth but euē the whole state of France For my part I will tell you what I thinke all shall be as others list yet am I assured that the successe of things will shewe the right of mine aduise wise men will allow thereof Vnder correctiō I say the king may herein imitate Neptune when he commandeth the windes in Virgill Quos ego sed motos praestat componere fluctus That is he may first appease all Ciuill warres among his owne and then vse his owne against straungers A great rope is
forced as is aforesaid vpon his knees to aske him forgiuenesse who besides in spite with bitter wordes set his feete vpon his throat As for the Emperour Fredericke the II. him did Pope Honorius the III. excommunicate and againe in fauour of Iohn king of Hierusalē release but he was againe by Gregorie the IX excommunicated and then might not be released but for money Thus are the releases of kings from excommunications as saleable also as the excommunications and Bulles This release cost him 120000. markes of gold yet did the same Pope Gregorie the IX againe excommunicate the said Emperour Fredericke the third time terming him the forerunning of Antechrist wherefore the Emperour might haue appealed as from a sclaunder howbeit if you take it that the Emperours were the forerunners of the Popes the Emperour might haue vrged a Minima This Pope also called the Emperour hereticke whereby it appeareth that the Reformed Princes are not the first Princes whō the Popes haue wrongfully excommunicated as heretickes for thereof grew the faction of Guelphes Gibellines which is an euident token that the Popes haue bene no other but perpetuall perturbers of the Empire whole estate of Europe He that lust to recken vp all the Emperours Kings Princes that the Popes haue brought to their endes as the Emperour Lewes IIII. whom Iohn XXII procured to dye as also Conradin king of Sicill and Fredericke Duke of Austrich who by the conspiracie of Clement IIII. were beheaded Also how oftentimes the Popes haue procured the subiectes to reuolte against the Emperours or other their Princes might find matter sufficient for a whole booke But what stand I vpō these thinges which are so plentifull in bookes Read the liues of the Popes the histories of Emperours the Chronicles of the French kinges and you shall finde histories enough that euidently doe shewe that the Popes neuer serued but to trouble the state of Europe euen since the time of Lewes the meeke against whō the Pope Gregory IIII. procured his owne childrē to cōspire as is aforesaid But what greater rashnesse and vanitie yea euē follie and phrenesie would a man desire then that of Pope Innocent III. who put the whole Realme of France into interdictiō and of Boniface VIII who denounced the Realme of Fraunce to be fallen into the Popes handes But this wound the king applied the remedie of the Scorpion for it cost the Pope his life Besides that king Philip the Faire forbad the trāsport of any coyne to Rome And it is to be noted that the Popes quarell was not as then vpon any hatred to Reformatiō for that was not yet in question but vpō a desire the Pope had to trouble the state of the Realme Neither did king Philip the Faire forbid the trasport of any money to Rome as being a Reformed but as a king desiring to mainteine the state of France True it is that the Reformed Princes are not the first Princes that haue bene excommunicated because they wold not cleaue to the Popes superstitions for Pope Gregorie III. excōmunicated the Emperor Leo III. for the same cause namely for that he would not suffer Images in the Churches wherin it appeareth that the cause of the Reformed is not so new as it semeth beside that it appeareth how ruinous this cup of deuils which is Idolatry is not only to the conscience but also to the state considering that it is the ouerthrow both of the Empire and Papacie It is the ruine of the Empire because that for Images this Pope Gregory IIII. procured all Italy to reuolt from the Empire and it is the ruine of the Papacie because that for these superstitions Boemia England most part of Germanie haue abandoned the Pope as France also with the rest of Europe wil shortly do Morouer there is great difference betwene being an heretick being by the Pope denounced and heretick for we know that the Pope hath sometimes excommunicated the Florentins and the Lawyers haue affirmed the excōmunication to be voyde as proceding of hatred and his hatred against Reformation is wel known to be the hatred of Cain who hated his brother Abel because Abels works were better then his Besides it is a principle of the Canon law that one excommunicate person can not excōmunicate an other one hereticke can not denounce another an hereticke neither one Apostate declare another an heretick or excommunicate person the Pope being such a one we haue iust occasion to appeale from his sentēce but we can proue that he is an hereticke an Apostate from the faith and excommunicate by such Iudges from whose sentence he can not appeale He is assuredly an hereticke which leaneth to a doctrine repugnant to the Gospell But the Pope leaneth to a doctrine repugnant to the doctrine of the Gospell taught by Iesus Christ therefore it followeth that the Pope is an hereticke My Minor I proue thus Iesus Christ in the Gospell forbiddeth his Disciples whose successor the Pope termeth him selfe to vsurpe such dominion ouer the Nations as Kings and Princes doe But this doctrine doth the Pope diametrally contrary vsurping dominion ouer the Nations yea euen ouer Emperours and Kinges the Pope therefore is an hereticke And S. Peter whose successour the Pope termeth him selfe doth forbid the vsurping of dominion ouer the Lordes inheritaunce which the Pope doth vsurpe Moreuer S. Peter saith There shalbe false teachers that shall make traficke of men that is to say make traficke of mens soules as the Reuelatiō doth expound it but the Pope maketh such traficke by his Bulles He is therefore a false teacher and consequently an hereticke S. Paule also whose sword the Pope saith that he beareth doth say that such as forbid mariage meates be Apostotaes from the faith also that they be cleauers to spirites of errors and the doctrines of deuils he speaketh thē of the Popes who in their vowed chastitie doe forbid mariage and in their Lent meates Thus the Pope bearing S. Paules sword beareth the sword that cutteth his owne throat And this we must also note that there be some Doctors which vphold superstitions others which forced by the Popes do endure them as loth to part from them without their Princes cōmaundement Now those doe we accompt meere superstitious and guiltie of these crimes which vphold and mainteine them but as for such as of force doe suffer them it were to be wished that they were come from among the others according to the saying of the Scripture Come forth of her my people whereby we open them such a passage as shall not be vncommodious for them Out of S. Paules wordes also where he saith whosoeuer participateth in the cup of deuils is iustly excōmunicate that is to say is excommunicable from the cup of Christ we may inferre that sith the Pope through his superstitions participateth in the cup of deuils he is excommunicate out of the cup of Christ Also it is a principle
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
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
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
hope but it is not great wisedom to hazard both life and goodes vpon a doubtfull hope full of dishonor and infamie If therefore in this action there were no more in effect but the Kings demōstration by the death of the Duke of Guise that he holdeth the League for a conspiracy yet cannot the end be honorable and it is too great a hazard to meddle against a King There is without comparison more honour and safetie on the Kings side then in taking part with the League for albeit the League should ouercome yet can she reproch nothing to those that serued their Prince whereas they that stand with the League against the king can no way shunne great reproch besides the danger Yet will I excuse such as following the Duke of Neuers example shall returne to the king for peraduenture they knew not the drifts of the League when they embraced it and when a man is once in he can not so soone resolue how to get out againe Euery nouelty delighteth the French but after some tast they are soone glutted and the French man remembreth him selfe Euen so was the League embraced as a noueltie but at length men will grow wearie and giue it ouer I will not forget one pretie part that the League played with the Lord of Boneide Gouernour of Thoul For he vpon great goodwill to the Duke of Guise yeelded him the towne but he was so dispossessed of his gouernement in recompence the Duke of Guise gaue him the gouernement of a paltry Castle It was pitie the Lord of Moncassin did not the like for so might he likewise haue had the custody of some baggage cabbin in stead of the Citadel of Mets but he was wiser and trustier then so Surely the League will yet make some a do but we shal perceaue the vaine endeuors thereof Being armed with the Kings fauour it could do nothing against the Reformed onely how then can it now continue hauing both partes against it After some gorgeous entrie it will returne vs some leane and pitifull issue and the good shall haue the vpperhand for God is the protector of the righteous mans cause Confidering the Duke of Guises death it can not be but there will be perpetual enimitie betweene the houses of France and of Guise and how good a face soeuer the Pope set on the matter yet is he no lesse offended as being chiefe of the League and therefore I dare auowe that the King and France can not be both friends to the Pope and enemies to the League All these do seeke by secret meanes to attempt against the Kings person and to annoy the state of Fraunce Neither can the King better prouide here against then by aduauncing the house of Bourbon especially the king of Nauarre a Prince well borne who will neuer abandon his fidelitie and due obedience to the King as also he is a valiant Prince one to whom the house of Guise beareth no lesse malice then to the King him selfe Besides if the sayd King of Nauarre were dead they would the more boldly attempt against the kings person whereas while he is in credit they shall haue the lesse oportunitie so to do And had the League preuailed in Fraunce it might through the Popes fauour haue shut vp the king into some Monasterie which the king of Nauarre neither will nor can do neither is there like fidelitie as in the Huguenots For rather will they take then do harme FINIS 1 Gen. 2 9. Apoc. 21. 2. Rom. 7. 7. Apoc. 22. 2. Apoc. 19. 7. Luc. 10. 42. Heb. 5. 2 Apoc. 12 9. Iohn 8. 44. Mat. 12. 26 Gen. 2 27. Gen. 3. Iohn 13. 27 Mat. 12. Apoc. 18. Rom. 13. 11 Gal 5. 14. Gal. 5. 5. * The name of a monster that casteth fire out of his mouth hauing the head of a lion the belly of a goat and the taile of a dragon 3. Luke 14. 17. Luke 14. 33. Rom. 11. 17 Ierem. 9. Rom. 2. 29. Colloss 2. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 21. 24. Rom. Gal. Heb. Mat. 5. Num. 35. 11. Leuit. 25. 32. Leuit. 27. Phil. 4. Heb. 7. 1. Tim. 6. 1. Cor. 4. Tit. 3. 2. Tim. 4. 2. Cor. 8. 2. Cor. 8. 4 1. Sam. 2. 12. 1. Sam. 13. 5 6 Deut. 4. 2. Kin. 18. 1. Cor. 10. 7 1. Cor. 10. Coloss 2. 18. 4 Esd 1. 40 Mala. 3. 1. Mat. 11. 10 Apoc. 1. Isay 33. 7. Mala. 2. 7. 2. Pet. 2. 11. 8 Eccl. 12. 7. Num. 16. 9 Iohn 6. 51. Heb. 10. 31 10 11 1. Tim. 4. 1. Cor. 10. 1. Iohn 2. 18. 12 13 1. Cor. 10. 1. Tim. 4. Deut. 13. Mat. 12. 39 Act. 5. 1 Tim. 4. 1. Tim. 4. 3. Gen. 2. 18. Gen. 2. 18. Gen. 1. 28. 1. Cor. 7. 9. 1. Cor. 7. 36. 14 1 Num. 16. Luk. 22. 25. Mat. 20. 25 4. King 18. 4. 4. King 23. 2 2. King 16. 8. and 18. 16. 1. Cor. 7. 20 3 Suppl Chron. Iohn of Cremone Supplem Chronic. Merdes Histoires Iohn Maior Euseb Chronic. Euseb Chron. 1. Tim. 4. 1. Tim. 4. 4 Deut. 28. Isay 1. Ierem. 7. 22. Heb. 1. Ezech. 20. 5 Iudg. 4. 6 7 8 Iudg. 14. 2. Paralip 33. 2. King 18. 4. 2. King 23. Rom. 13. 7. Mat. 12. 44 Rom. 12. 17 1. Cor. 4. 12. 1. Pet. 3. 9. Rom. 12. 21. Galat. 6. 3. Psal 81. Apoc. 12. 9 1. Cor. 10. 1. Tim. 4. Apoc. 12. Apoc. 17. 14. 10 Apoc. 12. Apoc. 13. 3. Apoc. 17. Apoc. 19. 17.