not what sensualitie concupiscence enuie and infidelitie that steyneth our workes So that if all our actions should be examined by the word of God not one of them should be found able to stand before his iustice But if we iudge not nor confesse them now delay of time wil not amend or abolish their guilt the presence of the Lord how late soeuer he commeth will force vs to confesse for he can well discouer and iudge them Herevpon we may conclude that in our nature is no goodnes that the vnderstanding and good we haue descendeth from on high is brought by the holy spirite that the measure of the same spirit which we enioy in this world is as nothing in comparison of that we hope for is but a skantling a glimse a surface or smattring and as it were a smacke to make vs seeke hope and ardently long for that fulnesse of perfection which abideth vs in the world to come It sufficeth not the Pope to teach that man of himselfe may do some good thing Whether a man by his works may merit ought at Gods hand but he will haue vs further to beleeue that man may do good works inow to saue himselfe to satisfie the iustice of God to repaire and wipe away the sins and steines of his soule of his flesh and of his predecessors to merit not only for himself but also for many mo that vnmeafureable blisse and glory euerlasting which the wit of ma is vnable to copreliend Lo here a flatte contrarietic of the Pope to Christ lo here a doctrine bearing the right stampe of Antichrist lo here the diuinitie that brings the traffike of Church-men in request who keepe shop for open sale of mens saluation and make marchandise of their soules through couetousnes by fayned words as S. 2. Pes. 2. Peter hath foreshewed We did sufficiently deface this doctrine when we proued afore that man could doe no good that for the little good which commeth from man it is God that doeth it in him and by him Howbeit the holy Scripture informeth vs how God gaue his law to men not for to geue life iustifie and saue them by the same Gal. 2.3 but to make them know the vnablenes frailtic and corruption of their nature and to force them to acknowledge it impossible for man to performe his obedience to the maiestie of God to satisfie his debt to the iustice of God and to escape eternal death which should compel them with all humblenes to crie and craue forgeuenes grace and mercie Obedience to the law was inioyned vpon paine of death Iac. 2. it is said that whosoeuer shall keepe the whole law and yet fayleth in one poynt he is guilty of all Now there is not one man found be he Prophet or Apostle Gal. 3. which hath not disobeyed many commandements of the law and therefore th'Apostle saith that the Scripture hath shut vp all vnder sin that the promise by faith in Christ Iesus might be geuen to them that beleeue There is none iust no not one all are vnder sin Rom. 3. 1. Iohn 1. Isay 43. we deceiue our selues we make God a lyer if we say we haue no sinne Let vs be iudged together saith the Lord in Isay count thou that thou mayst be iustified thy first father hath sinned and thy teachers haue transgressed against me or bettayed my cause The Prophets and Apostles haue all frankly acknowledged themselues sinners they could neither accomplish the law nor be saued thereby This acknowledgement of himselfe his corruption sinne weakenes hath prouoked and enforced man to cry for mercie to the Lord and say with Dauid and Paul Psal 32. Rom. 4. blessed are they whose iniquities are forgeuen and wose sinnes are couered blessed is the man to whom the Lord imputeth not sinne Againe haue mercy on me haue mercy on me Psalm 52. for my soul trusteth in thee with Esdras there is no man among them that be borne but he hath done wickedly 4. Esd 8. nor any that doeth confesse thee which hath not done amisse for in this ô Lord thy righteousnes and thy goodnes shal be praysed if thou be mercifull vntothem which haue not the substance of good workes 4. Esd 7. and elswhere if God were not aboundant in his mercies the world could not contime nor they that haue the possession thereof No man can humble himselfe enough before God no man can too basely esteeme himselfe before his most glorious maiestie pride did put the Pharifee farre from God humilitie brought the Publican neere him pride caried our first Father out of the most honourable subiection of the Lord. Pride is the originall and cause of Antichrist and of backsliding as saith Esdras 6. Esd 8. Our Lord God hath fought so openly and with so great care against this opinion of merite by workes that I am astonied with wonder that men who say they are Christians durst thinke decree publish and receiue the same He hath aduertised vs that if we should accomplish the whole law yet could we not merit any thing at his hand After he had declared in S. Luke Luc. 17. that the master will not thanke that seruant nor thinke himselfe beholding to him because he did that which was commaunded him he addeth so likewise ye when ye haue done all those things which are commaunded you say we are vnprofitable scruants wee haue done that which was our ductie to doe Luc. 18. What made the Pharisie reiected but the confidence he had in his workes The most praise-worthie and allowable works are martyrdomes and sufferings Rom. 8. now th'Apostle teacheth vs that those sufferings are not worthie of the glorie to come Gal. 2. Gal. 5. agayne that no flesh shal be iustified by the works of the law that whosoeuer will be iustified by the law are abolished from Christ and are fallen from grace that they despise the spirite of grace Heb. 10. that if righteousnes is by the law Iesus Christ died in vaine Gal. 2. Hee seemeth angry with a most vehement zele against the Galatians who busied their mindes about merits of workes he calleth them foolish in that they would leaue the spirit to walke after the flesh he vrgeth them he threateneth them by infinite arguments he concludeth that no man is iustified towards God by workes This is the doctrine published also with so great earnestnes in all th'epistle to the Hebrewes Then let vs condemne this doctrine of the Pope it exalteth the flesh it placeth the power of flesh and bloud in place where God should be it disanulleth and maketh voyde the loue the comming the word the death and passion and merite thereof the grace mercie of Christ Iesus It is scornefully to abase spitefully to defie the election and councels the iustice and mercie of the Lord it is to despise the spirite of grace it is to goe about to assaile
and breake in vpon the Lord in his own Paradise 2. Pet. 2. it is to deny the Lord that hath bought vs as saith S. Peter that to bring into the Church the merit of works is according to the same S. Peters saying to tempt God Acts 15. to lay a yoke on the Disciples neckes which neither our fathers nor we were able to beare it is to ouerthrow the counsel holden by the Apostles in the Citie of Ierusalem wherein was concluded that saluation depended not of workes but onely of the grace of the Lord. Let vs refuse this pride of the flesh least we be abolished of Christ and fall from grace Leaue we these marks of Antichrist to the Pope leaue we him with all the wicked to awayte for the merite of their works while we with all the faithfull awayte for the grace and mercy of God Let vs not deceiue our selues but confesse that all are shut vp in vnbeleefe that Iesus Christ might shew mercie vpon all Then let vs flie vnto him both willingly and for necessitie sake And as we triumph with S. Paul in our infirmitie and in the glorie and mercy of Christ Iesus so let vs notwithstanding bid our flesh battaile and continually fight against it with the first fruicts of the spirit to the encrease of our sanctification so farre as our power wil extend And let vs meditate with vnderstanding these wordes of Esdras let not the sinner say that he hath not sinned 4. Esd 16. for coales of fire shall burne vpon his head which saith I haue not sinned before the Lord God and his glory But learne wee by the holy Scripture the order and cause of our saluation first how Paradise is open to them onely whom God hath called chosen and predestinated to saluatioÌ„ that saluation is freely geuen to men that Iesus hath purchased it for the elect by his suffering and death that the holy Ghost inableth the elect to receiue the merite of our Saulours death and passion by faith Finally learne we to what ende good works are commended and commanded to man Iesus Christ saith in S. Iohn all that the Father giueth me Of Election and Praedestination Iohn 6. shall come to me and him that commeth to me I cast not aways none can come to me except my Father which hath sent â—e draweth him none can come to me except it be giuen vnto him of my Father Iohn 1. the faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but are borns of God againe glorifie thy sonne that he may giue euerlasting life to all them whom thou hast giuen him I haue made thy name manifest to men whom thou hast giuen me of the world I pray not for the world but for them whom thou hast giuen me Ioh. 13. ye are happy saith he to his Apostles I speake not of ye all Math. 11. Mat. 20.22 I know whom I haue chosen and in Matthew I giue thee thankes for that thou hast hidden these things from the wise and hast reueled them to little-ones moreouer many are called but few are chosen when S. Peter confessed him to be the Christ the sonne of the liuing God Math. 16. he saith blessed art thou Simon the sonne of Ionas for flesh and bloud hath not reueled it to thee but my Father which is in heauen It is written by S. Paul 1. Cor. 1.2 Cor. 5. 2. Thess 2. Rom. 8. that we are in Iesus Christ that it is God which hath set vs apart to saluation that God hath chosen vs from the beginning to saluation that whom he knew afore them hath he praedestinated to be made like to th' image of his sonne that God did chuse the children before they were borne Rom. 9. and hauing not as yet done good or euill that the purpose of God might abide according to th' election not by workes but by him that calleth that there is a remnant he meaneth of Israelites through th' election of grace Rom. 11. that which Israel sought for he obteined not but th' election obteined it Isai 43. I euen I am the Lord and beside me there is no Sauiour I haue declared and I haue saued and I haue shewed I euen I am he that putteth away thine iniquities for myne owne sake It is God that worketh in vs the will and the deede after his good pleasure But notwithstanding this truth so euident the Papists say that there is no such election and predestination for that it would folow that God should be vniust in chusing some rather then others and that he should lay the euill to their charge whom he made to do it and who neither could nor can withstand his will I am amazed to behold among men any so arrogantly ouer-seene as to plead and protest in this sort against God to make him iust after their maner and to imagine that his word is contrary to his iustice How dare we suppose and propose these doubtes seeing the Lord the Apostles and Prophetes did specially foresee and condemne them by name together with the very same inconueniences and reasons which the Popish Doctors alleage Mat. 20. The parable of the day-labourers was propouÌ„ded by our Sauiour to this end your coÌ„plaint is lesse to be admitted then that of the day-labourers They coÌ„plained to their maister that those which came not till the euening caried away as great reward as they who had borne the burden of the day the heat of the Sunne the master answered to one of them my friend I do thee no wrong diddest thou not couenaunt with me for a penny take that which thine is and go thy way I will giue as much to this last as to thee is it not lawfull for me to do what I will with mine owne goods is thine eye euill because I am good the last shall be first and the first shal be last for many are called but few are chosen Thus since we all deserue eternall death what wrong doeth the Lord to them whom he leaueth therein if men had any right to Paradise there should be some shewe of reason for that which ye say but sith they haue no right thereto that the whole right belongeth to God wherefore will ye prye into his liberalitie and controll him in the bestowing of his owne him that is all-good all-iust and all-mighty Rom. 9. After that S. Paul had bene very long in declaring and prouing election predestination how God had-chosen men yer they were borne and when they had done neither good nor euill that the purpose of God might remaine according to election he addeth what shall we say then is there vnrighteousnes with God God forbid for he saith to Moses I will haue mercy on him to whom I will shew mercy and I will haue compassion on him on whom I will haue compassion so then it is not in him that willeth nor
their breastes abandoning their auncient and goodlie patrimonies their purchases so agreeable their houses so commodious their mouables so costlie winding them selues at length out of the armes of their kinred friendes and neighbors after they had susteined the conflict with reasons and considerations had bedewed themselues with teares their bowels yerning and heartes forespent with sighes and sobs and albeit liuing had deemed themselues as dead one for the other had recommended themselues to God some trauailing towardes Germanie others towardes England perswaded to finde more courtesie charitie pitie mercie and succour amid the wilde forrestes of Almaine amid the surges of the sea among them that are reputed naturall and sworne foes of all Frenchmen than in their owne Realme their natiue Soile in their own Citie of their owne king of their owne Countriemen and felow Citizens Euery one curseth his chaunce yea they rather that tarie than they that are gone as bereft of the incredible comfort they receiued by the companie of their friends absent The wife hath lost her husband the mother her sonne being her stay the brother his brother being his ioy the father in law forgoing his sonne in lawe must abide the charge of his daughters maintenance she neither maried nor in state to marrie Aliance and amities are made voide families are confounded At the same instant beholde mee couered ouer with armies in whom is found nor respect nor mercie nor law nor faith nothing but insolence but crueltie but violence trecherie being in deede nought els saue a vacation not frō armes but for armes They make warre as though they neuer hoped for nor euer would haue peace they cōmit violences and iniuries irreparable they cause enmities irrecōcilable the Nobles know not one another as persons meerly vnacquainted do deeme thēselues no longer neighbours there is no house be it noble or meane that is not shiuered in peeces that is not betrayed surprised forced and sacked finde me him out that is not streined and wringed as it were in a presse to extract from him his substance the Cities are turmoiled for their pride the man the Prince the King desireth to be letten into his Citie and can not It seemes I am at an end rather dead then aliue they vse me as if I were past feeling they make gashes in my skin on all partes they make the scales leape from my bones they labour not but to burie the dead and sinke the liuing in bottomles darknes they build not but to destroy other buildings euery where are diches trenches mynes troupes and bandes But all this is but one of the actes of the Tragedie Behold here the other partie arising vp which beginneth to appeare which is werie of retiring to beare of the blowes it is more knowen and auowed with me then it was euernt consisteth of all my Princes what countenaunce soeuer they make of a great number of my peaceabler children they want not frends both within without the Realme euen more then is supposed They say that all the Allemaignes the Switzers the English and Scotts are raised armed mustred and comming for their cause as if none should rest behind of all these nations in a maner saue old folke women and children If they should bring as much euill will as power without doubt I am vndone Alas I haue not life enough to sustaine so mightie an assault of sicknesse It behoueth by remedies to preuent the fit it behoueth by good counsell to remoue frō these Princes prouoked all occasion that may egge them on while they are yet not moued too much nor banded together hitherto they haue neither spoken nor done any thing as more inclined to peace then warre they restraine so much as they may the motions of their choler th' execution of their power Let me intreat you my children not to plead our cause by armes not to hazard our selues on the doubtfull euents of battaile Victories in ciuill warre bring no commoditie but to two or three they vndo the rest and specially the people Otherwise how great soeuer the hap and aduantage of the victors be they must alwayes come to agreement in th' end Get he the maistrie that may I am desolated for euer I feare the victory as much as confusion be the issue what it will the French shal be defeated Come hither my children harken to me we may not doubt but that the wrath of God pursueth vs seing the stripes he geueth vs the pestilence rageth within the sword without the famine throughout and these are but threats in comparison of more boystrous blowes prepared by him for vs yet leaue we our senceles obstinacie bestow we our endeuour betweene the threat and stripe the stripe shall not light bestow we our endeuour betweene stroke and stroke the woundes shall cease and turne to blessings Let vs wittingly and in good earnest know feele our owne euill the cause thereof let vs be humbled and search out the remedie Do ye not vnderstand that in one moneth of warre we offend more the diuine maiestie then in a whole age of peace Vnderstand ye not that peace brings all good warre all euill If ye doubt it marke the pictures and greetings of your ancesters compare your discommodities with the cōmodities of your fathers Let vs seeke then this peace to that end boldly peece meale try examine our euill enmities search the remedy therefore Let vs suck out the sense swalow the wise sentence CHAP. 1. Whether faith may lawfully be geuen and holden to heretikes YE haue broken the peace so solemnely sworne I speake to you my children that haue bene induced to begin this warre ye haue falsed your faith ye haue taken the name of God in vayne for that say you a man neither may nor should promise nor keepe faith towards heretickes and Infidels according to the resolution taken and practised in the Councell of Constance Anno. 1414. againe according to th' aduise and commaundement executed by Pope Eugenius the fourth to Vladislaus king of Hungary about xxx yeares afterward Ye say this is a doctrine receiued so solemnly confirmed by so many reasons auctorities approued by so many actes continued by so many yeares that now it is no tyme to doubt thereof My children this defense can not warrant you from vices and infamous reproches damnable before God men For if ye bring in and so freely receiue such distinctions in promises and othes ye open a gap to all maner of miseries cōfusions in all Estates but principally in this Realme where are few houses families townes cities gouernements few companies publick or particular that are not bound by such othes few or no mariages successions felowships and other couenantes whose suit enterteinement and assurance depend not on such othes For in all these things they that we haue called heretickes be confusedly intermedled with the Catholikes So that I may say with truth
ceasing let vs preserue our selues with them sith we can not destroy them without destroying our selues It is said that the duety of the Magistrate and of euery priuate person but principally of the magistrate is aboue all to tender the preseruation of the state It is said also that the Magistrate is bound not to respect alone that which is iust and good simply but withall discreetly to compare the iust with the iust good with good law with law and the same wisely to applie to present occasions staying himselfe on that which is better and more equall to compare besides th'uniust with th'uniust euil with euill and according to the necessitie of the time and importance of the affaires to stay himselfe on that is lesse vniust or euill Now the iniustice is lesse to let the heretik or the suspected of heresie liue in peace than disturbe the Church There is more iustice and holines in the conseruation of the Church and of a whole estate to the comfort of a whole people the maintenance of iustice and policie in generall and particular than in the dissolution of the Church and of a Realme and in th'annihilating and generall suppression of Religion and iustice For so much then as we are not able to order the Reformed after our will or destroy them without putting the whole Christen Church iustice and all the people in hazard of an headlong downfal and vtter subuersion let vs accept how late soeuer Act. 5. the coūcell of Gamaliel recited by S. Luke as the most tollerable we cā take in this cause let vs not meddle with these mē but leaue them if their councell or their worke be of men it shal be ouerthrowen but if it be of God we cannot ouerthrow it And albeit our power failes or that we enterprise not to cut of heretikes let vs not thinke therefore that the glorie of God can be abased or the Church rumed by by them for the word of God shall vanquish consume how long soeuer it lingereth the word and imagination of men it can full wel worke what God willeth as in Isay is written Isai 55. nothing is more strong nor more durable than the Church May we thinke to loue the Church better than he that made still maintaines it is it not Gods inheritance Cast we that care on him Mat. 15. he knoweth wel how to roote them out that are not of his election Euery plant saith he which my heauenly Father hath not planted shall be pluckt vp by the rootes it will come well inough to passe though we toyle nor spoyle our selues among armes by the fury and licentiousnesse of warre Ioyntly therewith it is easie to obserue in histories that those heresies which the faithful haue assailed to represse by warre endured notwithstanding longer than the rest In the meane season comfort we our selues in our zele and patience with the histories of the holy Scripture considering how he hath destroyed the most part of heretikes and Schismatikes Nadab and Abihu were by fire miraculously consumed for hauing vsed strange fire Leuit. 10. Corah Dathan and Abiron their complices were wonderfully deuoured by th' earth and fire Num. 16. for hauing contended about the Priesthoode Act. 5. Ananias and Saphira were miraculously slaine at the word pronounced by S. Peter for hauing misdoubted of the power of the holy Ghost So S. Paul by vertue of the worde made Elimas the sorcerer blinde Act. 13. The Ecclesiasticall historie is stored no lesse with such miraculous destructions of heretikes amōg which that of Arius is notable for euē when he thought him selfe most assured and as it were to haue set his foote on the throte of that good Pastor Alexander his enemie he strangelie burst in sunder at the same Alexanders prayer In so much that the Lord proceeding by this supernatural meanes against heretikes lessoneth vs that from him all punishments vengeance lying without the reach of mans power are to be looked for that frō him the hewing down of huge heresies must be looked for In fine let vs beware that rash zele carrie vs not too farre let vs restrayne and rule it after the doctrine and examples of the holy Scripture and the imitation as well of the Primitiue Church as of our neighbors Away with these armes forbidden accursed and most pernicious to the Church purge we the Church seeke we the Churches repose by meanes allowed blessed and commaunded of God by the word of God and the fruites thereof Leaue we the Magistrates sword sith it will not serue our turne without hazarding all the Church Magistrate and people Let vs acknowledge then that we haue failed what zele soeuer we pretend but much more if our priuate worldly passions and not deuotion haue prouoked vs to this warre Whether it be so or no ye know ye may cast a mist before mens eyes but not before the Lord he created mens hartes he knoweth thē And if it be so that ye haue drawen ouer your faces the maske of deuotion to conceale the hatred enuy ambition the auarice that egs you on in deed to kindle these warres ye may well be deemed the most execrable persecutors that euer were For the Heathen in their persecutions against the faithfull were for the most parte caried on with deuotion they bare to their Gods And therefore in the conscience and true feeling of your great excesse be the more displeased therewith Shield not your fault with this blind excuse that the reformed haue takē armes for their defēce which say ye the faithful neuer did for in vsing that pretence ye auow them for faithfull and your selues persecutors if they do amisse ye are th' originall ye are answerable to God for their sinnes your owne ye force them to armes for otherwise they should be guilty of their own death of tempting the Lord if they being able would not seeke to auoid it Iwis they arme not themselues to build their Church by armes but to defend their countries townes families goods repose liues they come not to assaile you with sworde and fire for to restraine you of your religion they require nothing but peace and the preaching of Gods word for to build their Church ye mistrust the truth and power of your religion denying their demaund Ouer and aboue it is no new thing nor reproued to see the Church of God armed for its defence The Israelites defended themselues against the Syrians Aegyptians Assyrians Medes and Persians th' almighty by ayding them hath showen how well he allowed that their defence he fought for them with hayle and thunder hee stayed the course of the Sunne that light might suffice them for th'vtter discomfiture of their enemies he hath assisted them with his Angels to confound their armies We read also that God hath oftentimes fauoured the defence of Christian churches and specially those of th' East vnder the protection of Constantine the great
manifestation and glory and for th'aduauncement of the spirituall kingdome We haue a captaine that cannot be put to the worse if he lets the enemie approach it is not to the hazard of being vanquished and we with him it is for to trie the valour of his soldiers to discerne the faithfull from others Let vs not doubt if we belong to him he wil neuer lose vs. Notwithstanding it is good for euery one to trie and sound him selfe and as he feeleth in his heart th' assurance and motion of Gods spirit so to go forwarde to the medley If the Apostles Bishops and Ministers of the Church had bene so delicate and tender as we would be both Afrik and Europ had not yet bene washed from the steine of Arianisme we had neuer heard the souÌ„d of the Gospel we should not haue bene so nigh as we are to th' accomplishment of our Sauiours Prophecie Mar. 13. that all nations must heare the noise of his voice there should be no Christen Church neither should any haue bene for all these things could not haue come to passe without communicating with Pagans and Insidels as hath bene saide Phisitions do visite the sicke so should they that are able succor persons spiritually diseased howbeit discreetly wisely according to the doctrine of S. Paul to haunt them for their soule-health for th' aduancement of Christ his kingdome measuring their haunt according to th'assuraÌ„ce knowledge ability that God hath geuen them lomtly there is no occasion to dispaire of the recouerse and conuersion of them of this time for God hath rescued and healed soules more desperatly sicke than they Finally let vs ponder how Popes in this doctrine haue bene contrarie to theÌ„selues which maketh vs doubt that sometimes they applie their doctrines to their passions and to their commoditie as soone as to the veritie Councels Popes Emperours Kings of Fraunce and the greater part of other Kings Lords of Europe haue permitted the Iewes to dwell in Cities of Christendome to erect them Sinagogues and exercise their religion there are of them moreouer at Rome where the Pope holdeth his See they haue bene receiued and comprised within Christen Common-wealths they haue bene admitted to the power and part-taking of generall and particular policies the Emperours by their lawes and ordinances approoued of the Pope haue called them to publike charges honors and dignities with Christians and ouer them Furthermore Popes haue not only receiued into Christendome the enemies of the Gospel but haue also licensed Christians to seeke them dwell and traffike with them and for that ende to trauerse all the compasse of the world to aduenture al the dangers of th' earth the sea the aire of men and of beastes So the Portugals with th' allowance of Pope Alexander the sixt traffikt with the Affricans the Sauadges and the IndiaÌ„s built dwelling towers forts among them Away then with your opinion it gainsayeth the letter and sence of the holy Scripture it gainestandeth the actions of our Lord of his Prophetes Apostles and of th' olde Church it is contrary to the power of the Church it is impossible to be performed in this world it is contrarie to it selfe and is condemned by their contrary actes that were th'auctors Admit that it were best most profitable for the Church if the nuÌ„ber were fulfilled if it delayed not hir glory that she were quite separated froÌ„ infidels and heretikes yet sith this fulnes of contentment and triumph is kept in store for another world we must acknowledge that where we are commaunded to separate our selues froÌ„ them it is chiefly meant of Ecclesiasticall separation to th' end they may haue the mark of enemies and not the separation ciuile politik Lo here againe how the Lord instructeth vs wherein to communicat with them and wherein to deuide our selues from them Loue saith he your enemies Mat. 5. that ye may be the children of your father which is in heauen for he maketh his sunne to arise vpon th' euill and the good sendeth rayne on the iust and vniust Then as the Lord denies them not thinges common to all men the ayre th' earth the light and the water but denyeth them his holy spirit which he reserueth for his chosen so let vs not reiect those their societies that concerne but this world and are necessary to all men as they are men though not as the elect of God specially considering that we can not commodiously and without putting the Church in perill of ruine driue them wholy out from vs. God hath left them to the world tarying for their conuersion let vs leaue them by the Church tarying for their repentance and Gods grace to bring them in Meane while let vs with spirituall weapons with watchings and labours hinder th'executioÌ„ of their attempts Let vs make a rampar round about the Church of holines of life ioyned with earnest prayers and godly exhortations CHAP. IIII. Whether the order established in successions and namely of the Crowne ought to be broken bycause of Religion I Know that there yet remaineth dissension in your soule and that yee are not resolute Lo here your doubt well say yee be it that we must liue nigh heretikes and infidels seing otherwise it may not be and that it seemeth necessarie for th' aduancement of the kingdome of Christ yet must we trauaile as Saint Paul appointeth and do the worke of Euangelists to let them from plucking downe the building of the Church yea to let them from building in the house of God if it were possible Perhaps it is tolerable to liue with them vnder one politike gouernement prouided that we haue at the least equall power with them but it is intolerable to be commaunded by them by cause that seemeth preiudiciall to th' aduancement of the soueraigne auctoritie of Gods word For the most part of men conforme themselues to the manâ—r and Religion of their Princes By common obseruation all peoples require in their Emperours Kings gouernours not to vary froÌ„ them in ReligioÌ„ Th'Ægyptians approued not their king till he had learned and assented to the Religion of their Priestes likewise the Persians Indians and euery nation welnigh Ye alledge surther that the bond of Religion betweene kings and their subiects being rent in sunder and taken away there is nothing but confusion there is no more will and consent it is nought els saue force and tyranny that Religion aboue all things doth perswade and conteine subiects in obedience as appeareth by most Empires Monarchies and common wealthes begun enlarged and mainteined rather by Religion then by iustice and armes that in consideration hereof kings submitted them selues to the heads and Princes of their Religion or els were intitled them selues Princes of Priests and Sacrificers So did the Spartan and Romain kings call themselues soueraigne sacrificers Mahumet his successors the Caliphes Sultans the Sophies of Persia the kings of Calicut and of AEthiopia called
if it had bene in the Popes power to cause all the bookes of Gods word to be burned he had done it without doubt vpon the selfe same reason that moued the Senate of Rome to burne certeine Greeke books found within the tumbe of Numa Pompilius for the Senate feared least these bookes treating of true wisedome would haue disclosed th' abuses of their Religion and crakt the credit which the Romain people gaue to it and thereby shrewdly disioint their state euen so it stood the Pope in hand to feare lest the making of the holy Scripture manifest and common should pull down and bring to naught his doctrine his auctoritie and state and and this is the true cause why he can abide in no wise but striues with might and mayn against publishing of the holy Scripture Then let the bookes be lest open in our coÌ„mon language let them be written that all persons without exception may see search theÌ„ as the Prophets foretold should be in the time vnder Christ let vs vtter and show the Lords secret abroad let vs further th' accomplishment of the Prophesie of Ieremie cited by S. Paul Ierem. 31. Heb. 8. that in the time vnder Christ all shall know the Lord from the least to the greatest Isay and that of Isay saying all th' earth shal be filled with the knowledge of the Lord. Now againe Whether we ought to pray and prayse God in a tongue which we vnderstand not the Pope willeth that Priestes Chanons Munkes and other officers of the Church shall do their Church seruices in the Latin tongue shall say and sing Masse Laudes and Praiers in the Latin tongue euen in a strange tongue which most Frenchmen vnderstand not But the Scripture willeth the contrarie 1. Cor. 14. The Apostle saith that they which speake in the Church in a strange tongue and vnknowen are barbarians to them whom they speake to that they speake in the ayer that they are vnprofitable that they ought to holde their peace if the trumpet saith he geue an vncertaine sound who shall prepare himselfe to battaile So likewise you by the tongue except ye vtter words that haue signification how shall it be vnderstoode what is spoken If I pray saith th'Apostle in a strange tongue my spirite prayeth but mine vnderstanding is without fruict What is it then I will pray with the spirite but I will pray with th'understanding also els when thou blessest with the spirite how shall he that occupieth the roome of th'unlearned say Amen at thy geuing of thanks seeing he knoweth not what thou sayest for thou verily geuest thanks well but the other is not edified These words are so carefully spoken that no doubt is left but that we ought to pray and praise God in the Church onely in a tongue which all doo vnderstand We finde in Saint Marke and Saint Iames Mar. 11. that prayer without faith is vnfruictfull and sinne before God and elsewhere Iac. 1. that there can be no faith without knowledge they then that pray in Latine not vnderstanding what they pray pray without faith for they pray without knowledge Rom. 10. and thus their prayer is vnfruictfull yea it is sinnefull Let vs not vnaduisedly forgo the fruict which prayer affoordeth them that vse it as they ought let vs not marre this meane nor misuse this duety so necessary to a Christian and let vs pray and praise God in our knowen and common tongue with spirite vnderstanding and faith The Pope forbiddeth marriage to persons innumerable Whether marriage ought to be forbidden to Priests Clergymen and other religious persons men and women and to them namely that serue at the altar as also to them that enter into any religious order there is no coÌ„maundement of God so straightly kept as this countermaund of the Pope is The holy Scripture permitteth marriage to all men and womeÌ„ and namely to Sacrificers Leuites to priests and Bishops We finde it written that to marry is no sinne that marriage is honourable among all After S. 1 Cor. 7. Paul had commended virginitie to wit chastitie which ye terme Celibat Heb. 13. or single life he presently addeth 1. Cor. 7. and this I speake for your owne commoditie not to tangle you in a snare but that ye followe that which is honest In the same Chapter he biddeth all persons to marry that cannot absteine for saith he it is better to marry theÌ„ to burne And againe to take away all scruple he warranteth euery man that if he marry he sinneth not and euery virgin that if she marry she sinneth not 1 Tim. 5. And in another place he passeth further not permitting but bidding young widowes to marrie that they geue no occasion to the aduersarie to speake euil It is knowen how great cleannesse was required in Priests Leuits in the olde Testament and chiefly in the high Priest God permitted them to marry neuerthelesse and for their marriage ordeyned certaine lawes â—euit 21. The Leuites saith God shall not take to wife an whore or one polluted neither shall they marry a woman diuorced from her husband and elswhere the high Priest shall take to wife a virgine and shall not take a widow neither one diuorced neither a whore nor one polluted but hee shall take to wife a virgine of his people In the new Testament is written 1. Tim. 3. that a Bishop must be vnreproueable the husbande of one wife one that can rule his owne house honestly hauing children vnder obedience with all honestie for if any cannot rule his owne house how shall he care for the Church of God These later wordes doo plainly confute them that durst wrest the former to wit the husband of one wife as if the Apostle had meant the Bishop must be Bishop of one Church in which glosse is no colour but euidently corrupteth the text is contrary to their owne practise for the place conteyneth a rehearsall of qualities whereby a man meete to be a Bishop may be discerned from one vnmeete and among the rest this is put as principall namely his care and discretion to gouerne wel his wife family and children for saith th'Apostle if he cannot rule his owne house well how shall he care for the Church of God It is also contrary to their own practise For if it be true as their glosse importeth that a Bishop must be Bishop of one Church then are they not Apostolike Bishops that will be Bishops of many Churches much lesse the Pope that will be Bishop of all Churches better it were then for them to cast away their glose then change their practise Moreouer S. Paul admonisheth Titus his disciple to ordeine Priestes or Elders in euery Citie as he appointed him and then he addeth if any be vnreprouable the husband of one wife hauing faithfull children which are not slaundered of riot neither are disobedient for a Bishop must be vnreproueable As
vniuersall long-lasting corruptions reuoltes are ordinary in the Church that when the Church forsaketh the word of God then God withdraweth frō her his holy spirit that whē God hath called frō her his holy spirit the more she hasteth forward the further she wandreth frō the right path the more encreaseth her corruptiō that in her selfe no meane may be found to repaire her ruines or returne her into the right way if the Lord takes her not by the had guides her aright to the forsaken way by his spirit word We learne also that after the Lord hath lōg cōceled frō men the time of their corruptiō ignorance he hath geuen thē ouer to the vanitie of their minds which boast braue it with the bare titles of his Church Religiō renewing his Church in the meane season neuerthelesse in miraculous sort by his immediat and extraordinary callings as those of Noë Abraham Moses Ezechias Iosias and others We learne againe that Gods promises are tyed neither to persons nor places but onely to his elect and the same doth Iesus Christ most plainly teach in S. Matthew by the similitudes of the husbandmen to whom the housholder did let out his vineyard Math. 21. and them that were bidden to the mariage seing therefore your fathers and ye forsook the humilitie of true Christians to puff vp your selues with pride of the flesh seing ye gaue ouer the glorifying of the Lord in his word power and mercy to glorifie your selues in your carnall inuentions by your freewill and meritorious works let it not seeme straunge to you that God hath left your fathers and you in the miseries of ignoraunce 4. Esd 8. For Esdras prophesieth that many miseries and calamities remayne for them that shall liue in the later times because they shall walk in great pride ye runne after mans traditions ye bring nothing forth but wild grapes your hands are full of bloud you haue troden downe the righteous all your deuises are against God to prouoke th' eyes of his Maiestie ye put bitter for sweet ye haue no feare of God but through the commaundement receiued of men ye leaue the doctrine of God which ye haue heard from the beginning ye demaund more of him then he hath appointed ye haue left the faith ye fulfill the measure of your fathers sinnes ye teach all things rather then the word of God ye can not abide to be ruled thereby ye gaze and spend the time on fables and vaine toyes ye are wed to your owne insolent willes ye blame the way of truth and in couetousnesse ye make marchandise of mens soules with feyned wordes then leaue to think it strāge that the curse of God pursueth you by blindnes of hart Leuit. 26. ignorāce errors In the like case to yours Moses threatned the children of Israël that God would forsake thē On like occasiō prophesied Isay Isay 1.5.8.28 that the Lord would curse his Church and oppresse it with the spirite of sleepe would shut her eyes would couer the Prophets the chief of the seers would make her to stumble against his word would shut darkē the book would make the wisdome to perish frō the wise vnderstanding from the prudēt would hyde his eyes would not heare would take away the hedge from about his vineyard would breake the wall thereof it should be trodē down Math. 23. Luke 3.4 Esdr 5.7 This was the reason that Iesus Christ gaue the Iewes wherfore they were refused Likewise in Esdras we are certified that in the later times the land shal be barren frō faith that wit shall hide it selfe vnderstāding depart into his secret chāber it shal be songht of many and yet not be found that men shall obteine nothing because saith he men haue taken to them the thoughts of vanitie and haue purposed in themselues the deceits and traynes of sinne and touching these things haue said to the Lord that he was not In like maner S. Peter treating of th'instruments of Antichrist which forsake the way of the Lord 2. Pet. 2. saith that they should priuily bring into the Church damnable heresies calleth them welles without water and clouds carred about with a tempest to whom the black darknesse is reserued for euer How then could they keepe the right way that had no other guides S. Iohn saith 1. Iohn 2. if that which we haue heard from the beginning shall remaine in vs we shall also continue in the Sonne and in the Father 2. Tim. 6. If any mā saith S. Paul teacheth otherwise cōsenteth not to the holesome words of our Lord and to the doctrine which is according to godlinesse he is puft vp and knoweth nothing but doteth about questions and strife of wordes and a litle after he calleth them men of corrupt mindes and destitute of the truth which thinke that gaine is godlines to this purpose I wil say by the way that cleare-sighted persons can quickly discerne that the decrees and diuers doctrines of your Church are for the most part founded vpon gayne In summe sith ye haue despised the waters of Siloë marueil not that ye are fallen and welnigh drowned in the floud and bottomlesse gulfe of mens traditions ye haue left the piller and prop of the Lord your iniquitie is like a swelling in an high wall whose breaking cōmeth sodainly ye haue set naught by the hallowed fire of God to seek out another of your own kindling marueil not that ye walke not in the light but stumble in the darke and sith ye draw nigh to the deuill and draw backe from God marueil not that the deuill drawes nigh to you and God drawes backe from you Finally for that ye haue abused Gods promisses presuming to take him at his word without caring for the condition wherewith he gaue his word and thinking him tied by his promise to be with you and you not bound by the condition to obey him therefore hath that presumption entangled your soules within the cordes of vanitie and hampred you in those iniquities and curses which we daily see But all these inducements and considerations are yet too low for matters so high The secret cause of th'estrangings from God of your reuolts of the Church are past the reach of mans reason it is the bottomlesse sea of Gods counsell and therefore must bee treated of in another sort Why should wee aske how it may come to passe which wee see is come to passe why should we aske how it could be that the Church lost her way so long time since our Lord the Prophets and Apostles assured vs that so it should be such questioning doth vtter the mistrust of Gods prophesies lurking in our vnbeleeuing hearts Iesus Christ foretold vs Matth. 24. Marc. 13. Luke 21. many false Prophets should come and seduce many that iniquitie should abound that charity should be colde that th'abomination of desolation should be set
causes by your naturall Princes that cannot see you suffer but they suffer also with you by force of the naturall compassion that should be betweene you as mēbers of the same body then by strangers whose natural propertie is to reioyce in your greeuances according to the naturall grudge betwene you and them Feare ye to be worse intreated in religion of your owne Countreymen who haue stil required to haue the conquest of consciences left to God and his word than of strangers who haue still made religion plie and bow after their appetites to serue them for a cloke in th' execution of their enmities ambition and couetise the liking of your dignities your wiues and houses shall condemne you of heresie Set before your eyes a mad bedlem body trotting in and out and carrying with toyle and much adoo fewell and fire into the hart euery corner of his house for to burne his familie his wife children and seruaunts his goods his house and himselfe Compare your actions with that Bedlem bodies ye shall find thē to agree iump ye bring lay your goodes your peines and trauail your life and honour at the Lorraines feete to ayd them to burne this Realme wherein are your wiues children and seruaunts your kins-folke and frends your goods and your selues Beleeue me the hopes they feede you with are vayne After that by your meane they shall become maisters and Lords of France they will feare none but you French-men shal be their onely enemies and principally the Nobles they will thinke themselues neuer assured in their vsurpation vntill they haue quite ouerthrowen and destroyed you Thus there is no good to be hoped for by the trauail ye take and hurliburlyes ye make but on the contrary side account must be made that from them will issue the ruine of this state and your selues Behold how for a messe of Lentil pottage like a sort of Esaus for a sinall portion of that which is your owne which belongeth rather to you then them that giue it ye sell your birth-right your naturall freedome the honour of your auncestours and your selues your libertie your repose your goods and countrey and which passeth all ye band your selues against God against the course of kinde against the lawes so that shame losse confusion and eternall damnation must needes awayt you Abandon therefore this accursed League and reenter into the franchise and Gentleman-like courage of the French your predecessours and like nothing more then the ayre and French name then the enterteinement of your naturall Princes Turne your eyes towardes them and ye shall finde in them whatsoeuer a frank minded Nobilitie may desire If ye will liue in quiet with honour reknowledgement recompence at the hands of one Prince go to them ye shal finde them agreable courteous affable honorable magnificent and bountifull furnished and giuen to all exercises of true noblenesse and such as can well iudge remember and gratifie the merite of Gentlemen And if a more stout courage pricks you on to desire the recouerie of that which hath bene vsurped by your neighbours on your liuelihood and honour who can better assist and conduct you in such enterprises then your Princes who haue the same interest in the like that you haue and the same desire too peraduenture who are incomparable in all perfections required in Generals of an army It is against straungers against th' enemies of your Princes that ye must arme and conspire together which would vndermine plucke downe and overthrow this Crowne it is your part to vphold it it belongeth to your state and charge it is that which your fathers and you haue so solemnely and so often sworne Apply your selues and obey to the will of God to the order of nature to the constitutions of the law considering all these do fauour you and present to you the most accomplished Princes that ye may desire Range your felues on their side Onely arme not your selues but abide quietly in your houses and the warre shall end anone by a good peace or some other meane God and men will can you thank your king chiefly who will hold his libertie of you ye know it well ynough ye may no longer dissemble And ye my Iusticers and Counsellers of Estate To Magistrates why swarue ye from the duetie of your charge why set yee at nought the othe ye made to God to Iustice to the Crowne and to the King why hyde ye the talent that God gaue you why destroy ye godlinesse mercy Iustice and law the foundations and assurance of the Crowne why shut ye your mouth in the kings presence why dissemble ye with him that which importeth his rest his honour the presernation of his Crowne of his Estate of his Realme of publike peace the comfort of his poore subiects and your owne preseruation ye resemble the figge tree spoken of in the Gospell ye beare a greene leafe but ye beare no fruict it was oursed of the Lord feare ye the like curse Ye be officers of Iustice and yet do concele that which is Iustice ye are Counsellers to the king and yet ye counsell him not ye are in deede but Counsellers for your selues for that which seemeth gainefull to your selues and for straungers against him If his Maiestie commaunde any thing that is preiudiciall euer so little to you and the companies linked with you ye say that such commaundements are extorted from him against his will or witting ye can then vse very free admonitions and declare to him what is Iustice ye be free hardy and mightie enough to oppose your selues against such commandemēts But if his life repofe and honor with the ruine or preseruation of the weale-publike stande vpon it although ye see that he is forced that for feare a word that may make all Frenchmē blush euen for feare he is faine to allow that for good which hee detesteth in his foule ye dare not speake ye mainteine him in his feare in his captiuitie your selues captiue him for if he were wel assured to finde in you that which ought to be he would take another course to quench this ciuill flame your selues I say first made bond-men through false feares vamechopes poisoned and pestilent gifts This is the price for which yee sell your goods wiues children your honor and conscience the publike honor liberty your countrie your king Ye geue your sclues ouer so to be wonne and possessed by strangers that ye haue no other rule in your iudgements and counsels saue their will If your king make any motion to take aduise of you ye first looke them in the face before ye will speake ye first take direction of them what answere to make Consider the pouerties deformities confusions corruptions which this League whom ye fauour hath brought aswell in your estate as all other estates of this Realme Acknowledge that the League with the foundations propositions practises and pursuites the pretence the true purpose