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

in him that runneth but in God that sheweth mercy for the Scripture saith to Pharao I haue raysed thee vp to this onely end that I might shew my power in thee and that my name might be declared throughout all the earth he therefore hath mercy on whom he will and whom he will he hardneth thou wilt say then to me why doeth he yet complaine for who is he that can resist his will behold the very same inconuemences which ye alleage he answereth but ô man who art thou which pleadest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour what and if God would to show his wrath and to make his power knowen suffer with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glory vpon the vessels of mercy which hee hath prepared to glorie Isay alleaging most of these reasons to proue this doctrine stoppeth your mouth much more roughly with wordes that might make them tremble and sinke with ghastly feare and terrour who stand on such nice poincts and quiddities Isay 45. Wo be vnto him saith he that striueth with his maker the pot shard with the potshards of the earth shall the clay say to him that fashioneth it what makest thou Let vs therefore hold for certeine that the faithfull are elect and predestinate of God to saluation that saluation is by election and not by works and let vs consider that this doctrine bringeth most stedfast assurance and comfort to the faithfull against the stormes and perils of this world knowing that their saluation is fastened and grounded on so sure a rocke as is the election of God and not on the sliding sand of good works Iesus Christ saith There is no saluatiō but by Iesus Christ Iohn 14.10.1 1. Ioh 2. 1. Ioh. 1. Tit. 3. I am the way the truth and the life none can come to my Father but by me I am the dore if any entreth by me he shal be saued our Lord Iesus is the lambe of God that taketh away the sinnes of the world that is the attonement for our sinnes his bloud cleanseth vs from all sinnes he that hath the sonne of God hath life he that hath not the sonne of God hath not life Also in other places it is written that God saued vs not by the works of righteousnes which we had done but according to his mercy by the washing of the new-birth and the renewing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour that we being iustified by his grace should be made heires according to the hope of eternall life 2. Tim. 1. that the grace of saluation was giuen vs through Iesus Christ before all times Rom. 3. that God hath iustified vs freely by his grace by the redemption which is in Iesus Christ that he died for our sinnes and arose againe for our iustification This is a true saying 1. Tim. 1. saith S. Paul and by all meanes worthy to be receyued that Iesus Christ came into the world to saue sinners of whom I am chiese Finally to deny that our saluation is not freely and wholy purchased for vs by the death and passion of our Lord Iesus to deny the law prophets and euangelists the old and new testament th'infallible truth of God yea it is so much as in vs lieth to treade vnder foote the sonne of God Heb. 10. and count the bloud of the now Testament wherewith we are sanctified an vnholy thing It is written that Iesus Christ is th' end of the law in righteousnesse to all beleeuers that Meses said We receiue saluation by faith he that shall do these things shall liue by the same but at this day the word of faith is if thou shalt confesse with thy mouth the Lord Iesus shalt beleeue in thy heart that God raised him vp from the dead thou shalt be saued Gal. 5. for with the heart man beleeueth to righteousnesse and with the mouth man confesseth to saluation againe there is no Circumcision nor incircumcision but faith working by charitie also Rom. 1. the Gospell is the power of God vnto saluation to euery one that beleeueth further Iesus Christ is our propitiatory sacrifice through faith further more Rom. 4. God iustifieth onely them that are of the faith of Iesus Moreouer to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse also the promise was made to faith againe it is written Ioh. 3. that he which beleeueth in the sonne shall see eternall life he that beleueth not in the sonne of God shall not see eternall life but the wrath of God abideth on him that the inst shall liue by faith Heb. 10. Heb. 11. 1. Pet. 1. but if any with draw him selfe my soule shall haue no pleasure in him that without faith it is impossible to please God that we are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 2. that Iesus Christ is pretious to them that beleeue and a stone to stumble at and a rocke of offence to them that stumble at the word Ioh. 14. In summe this is that which the Lord doth principally yea singularly require at their hands who ensue him and sue for his grace and succour this is that which he said to his Apostles after his resurrection Mar. 16. goe ye into all the world and preach the Gospell to euery crenture he that shall beleeue and be baptized shall be saued but he that will not beleeue shal be damued Luc. 23. th' one theef which belecued at the poinct of death he receiued into Paradise th' other which beleeued not he refused this is the Gospell to beleeue in God in him Ioh. 20. whō he hath sent for our saluation The Gospell is written that we might beleeue that Iesus is the Christ the sonne of God and that in belecuing we might haue life through his name Before S. Philip baptised th'Eunuch of Queene Candace he said it is lawfull to baptize thee if thou beleeuest with all thy heart It is written els where That faith commeth of God that none can say Iesus Christ is the Lord but by the holy Ghost that God hath giue vs vnderstanding that we might know him which is true that faith is not of our selues 1. Cor. 2. 1. Iohn 5. Mat. 16. Iohn 3. Tit. 3. Act. 16. but is the gift of God that the faithfull are borne of God that S. Peter receiued his faith of God and not of flesh bloud that men must be regenerat of the holy Ghost to become faithfull So it is writte that the Lord opened the heart of Lydia the

shall hardly finde in the Gospel one commaundement to condemne the heretike to death but ye shall finde there as it were qualifications restraints vpon that commādement of the Law It is written in S. Matthew if he hearkeneth not to thee Mat. 18. tell it the Church and if he hearkeneth not to the Church let him be to thee as an Ethnik and Publican it is not written deliuer him into the hands of the Iustice or of th'Executioner it is lesse written massacre him S. Paul saith in the times of heresies watch trauaile doo the worke of an Euangelist he saith not make leagues and conspiracies commaund and mustre armies dispatch al with th' edge of the sword The number of peruerse heretikes was great in the Apostles time their writings are full of complaints against them But what Did they therefore runne to these extremities of raysing powers to roote them out No they punished a fewe to restraine the rest not by the sword which was forbidden them but by the wonderfull power of the word These extraordinarie actes are lessons for our ordinarie Magistrates whensoeuer they meet with multitudes infected with heresie first to vse lenitie leasure and labour to winne them all if it may be than to punish the Arch-heretikes by death to the terror of the residue and euermore to beware that he make no generall executions For so shal he imitate th'Apostles administration of iustice in cases of religiō nay he shal imitate his Lord God who if he sometimes send sodain vēgeāce on a few for their wickednes misbeleef yet doth he long time patiently abide the conuersion of innumerable others Again how know we the time of Gods calling the election belongeth not peculiarly now a dayes to any certain natiō the gate lies open to all he brings into his vineyard some in the morning others at noone and some at night If the people of God had in old time destroyed all the Gentils they had withall destroyed so many Churches which since haue bene gathered of Gentils How know we whether he that is at this day an heretike or schismatike shall be so an yeare hence How know we whether God will call his children neuewes or his neuewes children He that had consumed with fire the townes of Europe infected with Arianisme for certaine hundred yeeres how much had he hindered the kingdome of our Sauiour the fulfilling of the number of the faithfull seing that out of those Townes the Lord hath taken daily doth take some to finish his accompt If ye tell me that all lewd persons guilty and conuict of other crimes may stand on those pretences to auoyd or make blunt the Magistrates sword I will answere you that betweene heresie and other common crimes th'ods is very great For the heretike put to death without pause seemeth to die in a harde case and few there are of them that make shew of repentance while breath is in their bodie and no maruaile For their hearts are so hardened that they had rather leaue their life then their opinion And can ye persuade them to repent who will acknowledge no offence As for other malefactors their crimes are open to their conscience their faults proceeded not of error in saith but of frailty in flesh That they acknowledge them is one good step to repentance that they are sory for them is another as good that they haue faith they professe in wordes that they die true Christians charitie willeth vs to presume and leaue the rest to God Behold therefore the cause why the greatest penalty allotted heretikes except a very few in the primitiue Church was banishment till the time of pope Pelagius that fate in the Pontificall sea about the yeare of grace 557 who was the first that ordeined they should from thenceforth be punished with death and till that time though most heresies had already made their inrodes and inuasions yet among them were few heretikes condemned to death And to say the truth this maner of dealing of the primitiue Church well weighed shall appeare founded on manifold reasons and auctorities which I let passe at this present Now this discourse importeth at least that ye should not proceede so hastily in such pursuites as ye are wont and yet will not I conclude that heretiks must be left vnpunished But contrariwise do affirme that the Magistrate ought with his sword to smite the heretike duely conuinced Howbeit my former caueat must alwaies be remembred that the Magistrate is not to attempt any such exemplary punishment when it may bring the Church Estate to confusion hauok and ruine in which occurrent our Sauiours doctrine is to be practized that is to leaue the darnell in the field till the day of haruest and not seeke to roote it out for feare of plucking vp or spoiling the good corne that growes among And that conformably to the histories cited as well of th' Emperours Maximian Galerius Constantius Constantine the great Iouinian Valentinian Valens and others as of Charles the fifth Maximilian and Rodolph now reigning conformably also to the proceedings of the most part of our neighbors agreeably moreouer to the maturest and most deliberate Arrestes of all our soueraigne courts geuen in the beginning of these ciuill warres all which histories I need not repeat It were good that the Church and Magistrate agree to iudge and represse heretikes it is true but it behoues the word of God to be receiued into their company and be president among them as being chiefe of the three Crownes that are in the world and to iudge according to the same for somuch as to it onely belongeth to decide all differences of religion for sith it is the seruice of God and his glory which in true religion is sought we must be directed by his cōmaundement and not by mans where they be contrary Most seemely it is that Iustice should mainteyne the Church that Moses and Aaron should be brethren but yet Iustice must not vniustly fauour the Church Exod. 32. Moses must not blush to rebuke his brother Aaron sharply if he forsaketh Gods commaundements to assist th'importunities of mens fansies it must not be that through their mutuall support euill counterpeized the one of them should ouerthrow the other and the whole common-wealth with all it is expedient that Moses and Aaron viz. Iustice and the Church should linke themselues against heretikes in such wise that the Church incurre no daunger For in case of euident perill men must attend the extraordinary hand of God Num. 16. as they did in behalfe of the great multitude which fauoured the strife about the Priesthood For had they vndiscretly put hand to weapon they should haue greatly troubled and hazarded the whole body of the Church they had buried many of the faithfull vnder the heapes of th' other and therefore they addressed their prayers to the Lord and cōmitted the cause to him To be short our loue to the Church as is

said afore must excell our hatred to heretiks 3. Reg. 12. 2. Chr. 11. Euen so the Prophet Semeia forbad Roboam to make warre on the ten Tribes of Israel that had reuolted with schisme and heresie from his gouernement and from the doctrine and temple of the Lord bycause this war as may well be presumed would haue set the whole people of Israel in a most vehement flame confusion We read to this purpose in th'Ecclesiasticall history a narration most worthy the marking of Iustine th'Emperour syrnamed th' Elder This Emperour hating heretiks and specially Arians who at his comming to the Crowne were in great number and credit made an Edict whereby he forbad th'execise of th'Arian Religion as soone as th'Arians were certified of this Edict they went about to procure the like against the true Christians in places where they had greater power got of Theodorik king of Italie though a vassal and subiect of th' Empire the like prohibitions throughout Italy for th'exercise of none beside th'Arian Religion whereupon Pope Iohn the first of that name who then was at Rome seing himselfe with all the faithfull not permitted th' vse of their Religion by th' aduise of all the good Bishops Magistrates of Italy assisted with the Bishop of Rauenna and certeine Senatours and Consuls of Rome passed ouer to Constantinople with speed to th'Emperour to cause him to cease his interdiction of th'Arian Religion for that otherwise no meanes in Italy was left to exercise the true Religion he shewed with teares and grones that better it were to let the heretikes line then to put the true Church in ieoperdy and to smoother it with new persecutions To be short he preuailed so that th'Emperour restored th'Arians and left them in peace Thus ye see the Pope himselfe practise the doctrine I propound Haue ye not now a dayes as great reason and as great neede to cease the pursuites and persecutions that are made against the Reformed to restore them the libertie of their Religion and inioyment of their goodes to th' end they may render to the Catholikes abiding in the countreis possessed by them both their goods and th'exercise of their Religion and agayne that they may assure all the townes and Catholike countries of Fraunce where-into hap and force of armes may bring the Reformed and specially to assure so many Catholikes dwelling in small townes boroughs and villages lockt in among their forts whom they haue not hitherto disquieted for it is not to be doubted but that in such measure as they shall feele their owne discommodities and dispaire of reconcilement their egrenes to reuēge wil encrease albeit we must needs cōmend hitherto their moderation therein Besides it appeareth that Constantine the great whose actions are ordinarily for the most part set forth as a rule to direct all Princes in their affaires attributed so much to this doctrine as he might not possibly more For to stop and preuent the tumultes commotions which the first smaller multitudes of Arians might haue made in th'estat Church he did not onely suffer thē in rest in th'enioyment of their goods in the libertie of their consciences exercise of their Religion but also the better to conteine them to content and take from them all occasion of running to armes he shewed rigor sometimes to the faithfull at their instance We read that to conteine and satisfie th'Arians he banished that good man Athanasius most spitefully vniustly pursued by them for they were ready by armes to seeke his death amid the embrasements weapōs and defence of the faithfull Constantine himselfe by his letters that he writ to the people of the Catholike Church of Alexandria testifieth that for the consideration aforesayd he had condemned Athanasius See here how good Emperours and good Magistrates haue cuer preferred the quiet of the Church the peace of the people before the rooting out of heresies assuring thēselues that order peace the word of God can do more in such matters then war with its confusions outrages And it is to be noted that when we enforced our selues to warre on infidels and heretikes with materiall armes God for the most part withdrew his blessings from our workes and enterprises nothing haue we done but wast and confound the Church Christians haue oft attempted to chase the miscreant Pagans out of the holy land nothing haue they atchieued but the sharpning of th' East Churches persecution wherein they did so much that they are in a maner lost The Turke hath gottē and encroched so far on Christendome since we began to warre with him that it passeth credit considering we haue so oft and with so great affection and power sought against them If God fauoured not our armies when by vow vnfained deuotion thinking to attaine Paradise thinking to aduance his kingdome we employed our liues and goods to fight with the Turkes his enemies and th' enemies of our faith whom then we neede not feare seing the distance of their countrey from ours and if it be permitted vs to conclude of the will blessing of God after the good or bad successe of the warre as sometimes it falleth out it may be said that if he blessed not such armies with great reason wil he curse th' armies which we employ against them that demanded not as they say but libertie to call vpō God by one onely Iesus Christ according to the contents of the holy Scripture and vnder the cōduct of the holy Ghost which we employ against our neighbours against our brethren and countreymen who haue ought or may haue goodes estates and dignities that would be very commodious for vs and this last poinct makes our deuotion shrewdly suspected Againe what haue we done in our ciuill warres that so many yeares haue set all the dominiōs of Europe on fire that haue whetted and armed all Christians th' one against th' other We haue puld vp so much as in vs lay that smal deale of good corne which growes within the Lordes field we haue made wast both within and without we haue caused insinite soules to swarue that otherwise were in a way good inough we haue made so many hypocrites so many dissemblers in the faith and Atheistes that I tremble and grudge to thinke of it we haue so ruined both the state and the Church that the deuill and the stranger sinde breaches on all sides to come trample and destroy vs vtterly We are not excusable God hath foretolde vs that thinking to weede his field or Church we should pluck vp the good corne we should spoyle or roote out the faithfull Th' experience of these eight and twentie or thirtie yeares past hath made euident to vs how much the narrow search and pursuite made against the Reformed endangereth the Church and whole estate of this Realme Let vs therefore leaue them in peace that we also may be in peace and let vs laud the Lord peaceablie and without

which sayd they needed not keepe themselues frō sinning Rom. 6. since they were vnder grace and not vnder the law proceedeth thus farre that he saith beyng made free from sinne ye are made seruaunts to righteousnes now to auouch these wordes that workes instifie vs is to make the spirit contrary to it selfe the Gospell to the Gospell S. Paul to S. Paul S. Iames to S. Iames which were no better then blasphemy against the spirit For as often as the purpose is to lay the ground-worke of the Gospell then the spirit saith specially and namely that it is by grace not by merit at all it is hard to reckē how oft this is affirmed in the gospel in S. Paul chiefly There is no likelihood that two or three places forced racked should balance or weigh downe infinit others specially considering the caueats aboue written least we mistake the meaning of those words and not forgetting that S. Paul hauing vsed those termes saith I speak after the maner of men for the infirmitle of your flesh S. Iames who in th' end cōcludeth that faith is perfected by works expresly teacheth vs that we cā not be saued by works saying in the same chapter that whosoeuer shall keep all the law shal faile in one poinct he shal be guil●y of all Now there i● no mā so holy that faileth not in some poinct of the law which cōsequently is not guilty of all And thus no hope of saluation may be built on works Conclude we then that works of thēselues 〈◊〉 nothing to saluation but do strēgthē accōplish witnes faith by which we receiue saluatiō Whether the body of Iesus Christ be really in the bread of the holy supper The Pope commaundeth to beleeue that the body bloud of Iesus Christ are really and in deed in the bread and wine of the supper He commaundeth that the bread of the supper be adored as God I maruéile that he makes not the wine be likewise adored for the reason of both is all one He hath ordeined a daily sacrifice of this body for to commend this sacrifice the more he hath prouided it a seruice of the church altar sacrificers priests and other officers priestly omaments oeremonies superstitions in words gestures in water fire otherthings being in-deed a mingle mangle of all religions that euer were He groūdeth his opiniō of the reall corporall presence of the body bloud and of the substantiall turning or chaunge of the truth of the bread wine into the substance truth of the body bloud of the Lord Math. 26. vpō these words of S. Matthew saying Iesus tooke bread after he had giuē thāks he brake it gaue it to his disciples and said take eat this is my body hauing taken the cup giuen thanks he gaue it them saying drinke ye all of it for this is my bloud of the new testament which is shed for many for the remission of sins Now they may easely iudge who peruse the holy scripture wholy with an open heart the eyes of whose vnderstanding are not dym that this doctrine of the Pope tooke his beginning being in the phantasie of man rather then in the Scripture For if we gather and compare together whatsoeuer the Scripture doth conteine touching the Lordes supper we shall finde that the body is not in the bread but is at the right hand of God and yet the faithfull do eate and drinke spiritually and by faith the body and bloud of our Sauiour receiuing therewith the merite of his death and passiō and are nourished spiritually by his grace and that the bread and wine are set forth for signes of the Sacrament to signifie to vs that as bread and wine nourish vs for our temporall life so the body bloud of the Lord do nourish vs for the life euerlasting and as there is an vnion meeting together of many bodies in the bread in the wine euē so should there be an vnion and agreement among the faithfull in communicating of the body and bloud of the Lord. Whē Iesus Chirst had said this is my body Math. 16. Mar. 14. this is my bloud of the new testament he addeth I say vnto you I will not drinke hence-forth of this fruict of the vine I will not drinke more of the fruict of the vine vntill that day when I shall drinke it new with you in my fathers kingdome These wordes taken either spiritually or after the letter do sufficiently declare that the wine is not turned into the bloud of our Sauiour for he calleth it still the fruict of the vine And in Saint Luke to discouer vnto vs more clearely that this Luke 22. speach is figuratiue he saith this is my body do this in remembrance of me this cup is the new testament in my bloud which is shed for you he saith not the cup is my bloud but it is the new testament in my bloud that is to say it is a representation a signe of my bloud a testament a title and contract of new alliance in my bloud This sense and vnderstanding is not beside the purpose for he celebrated that same day with his disciples th' ancient Sacrament of the passe-ouer lambe which represented the lambe of God that should come to make vs through his death passiō to passe out of this trāsitory world full of miseries bōdage into th' other would full of surpassing ioy and libertie And for that this auncient Sacrament of the passe-ouer lambe was to take an end forthwith by his death he instituted the new sacrament of the new testament of the new league or alliance be gaue them bread and wine for signes of the spirituall nourishment which they were necessarily to receiue in the body and bloud of our Sauiour And as in the old alliance or testament the lambe was not Christ but onely represented the Christ so the bread and wine of the new testament are not the body and bloud but signifie and represent the body and bloud of Christ This interpretation is confirmed moreouer by these wordes do this in remembraunce of me it is ordinary to commend by signes and resemblances the memory of things absent and not of things present on th' other side if we are to take the words in S. Luke literally without admitting any expositiō beside the letter the wine is no more the bloud it is now the cup it must then be cōfessed that these words are figuratiue and subiect to another interpretation then the naturall fignification of the letter will bearens there be any figure in S. Luke there may be also the like in S. Matthew It is written in S. Paul the cup of blessing which we blesse 1. Cor. 10. is it not the communion of the body of Christ the bread which we breaked is it not the communion of the body of Christ for we th●t are many

people ran to them to haue sacrificed to them th'Apostles rent their garmentes and leaped into the middes of the people crying and saying ô men why do ye these things we are euen men subiect to the like passions that ye be Apoc. 19.22 It is written that th'Angell said twise to S. Iohn as he was kneeling twise before him to haue worshipped him see thou do it not I am thy fellow seruant and one of thy brethren which haue the testimony of Iesus worship God Now if th'Apostles haue reproued such as looked on them with admiration meaning to giue them euer so litle honour for that which they did as of S. Peter and S. Iohn is noted how should they allow them that kneele before their images bones sepulchres and garments before their soules that be in heauen not onely to looke on them with wonder but to do them the same worships and seruices praiers and praises which belong to none but the God of glory If they haue groaned wept cried and rent their garments because some would haue sacrificed to them if Angels and Apostles haue stayed and letten them that would haue kneeled before them how may it be concluded that the honour done at this day in the popish Church to Saincts and Angels is holy and agreable to God if they haue condemned and refused such worshippings while they were in this world at this day being in heauen they will condemne it more earnestly for now they are more ielous of the honour of their Master then they could be during their aboad in this life How may they be pleased then with so many worshippings not deuout alone but superstitious with all as are made to thē their bones ashes and garments They are so far from fauouring vs because of these honours that contrariwise they disalow them and haue cause as in S. Iohn is written to blame vs in Gods presence for all these abuses Iohn 5. in that we beleeued not their wordes whereby they forbade vs al these will-worships 1. Cor. 1. S. Paul rebuketh the Corinthians very sharply for allotting themselues patrons after their owne fancies one said I am of Paul I of Apollo said another 1. Cor. 3. the third of Cephas the fourth of Christ Are ye not carnall saith he what is Paul then what is Apollo but seruants by whom ye beleeued 1. Cor. 1. is Christ deuided was Paul crucified for you it is of God that ye are in Iesus Christ and not of men He sheweth them further that it is not man whom they must regard but Christ that they must not boast themselues in men that they must ascribe nothing to men that God doeth all and in the end concludeth whether it be Paul or Apollo or Cephas or the world or life or death whether they be things present or things to come euen all are yours and ye Christs and Christ Gods Is not that which ye do now adaies in your Church the selfe same sinne of the Corinthians There is no realme no countrie no towne no parish no mistery vocation fraternitie societie no familie no man that hath not chosen some particular Sainct for his Patron whom he most mindeth And by such patronages ye make more streict diuisions among you then did the Corinthians ye go on euen to armes euen to murthers and seditions for each of you to maintaine the honour and greater might as ye suppose of your Sainct and patron striuing who may faine most fables and follies of their miracles I am of S. Denis saith one and I of S. Peter saith another another is of S. Martin another of S. Mark another of S. Austin another of S. Bernard another of S. Francis another of S. Iames another of S. Antony another of Iesus In summe each order of religion hath his patron it is ordinary to heare euery order vaunt that there is no holines and might but in their sainct there is no saluation but in him all th 'others be deceiuers all men are deceiued saue they if these Patrons haue the same zele which th'Apostles had they will be so farre from succouring you that they will accuse you before God of all these follies and superstitions they will vtterly disauow all these impieties which you intrude vpon them without their will or warrant But yet why call we on Saincts Angels as mediatours intercessors who taught vs it The Lord forgate not to teach how we should pray he neuer did put vs in remembrance to call on Angels Saincts he bad vs direct our prayers to God and call him our father he assured vs to obteyne whatsoeuer we should aske in his owne name he made no mention of the name of Angels and Saincts the Prophets and Apostles treated in like sort of prayer in many places yet they neuer remembred this calling on Saincts shall we thinke then that the holy Ghost did forget or enuy vs a thing as ye say so necessary to our saluation we were better to beleeue that this calling on Saincts is not necessary It standeth not so with Gods commaundementes as with the commandements of men men know one another men oftentimes in their commandements do swarue from reason and from that which may and should be and therefore their commaundements may be altered amended or enlarged but we may not presume so much on the commaundements of God the iustice and holinesse of them is aboue vs all and therefore hath he told vs that he will be serued according to his word not after our traditions why seeke we then Angels and Saincts to bring vs to God seing he hath not commaunded it why should we vse these ceremonies of the Courts of this world as though we might not haue accesse to the King of kings without the mediation of some whom we suppose to be highly in his fauour why should the Pope driue vs into the daunger of idolatrie and disobedience to Gods worde vpon a wrong supposall that our petitions to God are to be followed like our suites to earthly Princes But it sufficeth vs say ye to find in the Scripture that saincts and Angels pray for vs and seing they pray for vs it is to be presumed that it is not euill done to sollicite them to continue in this good office and to that end to shew our thankfulnesse towards them so farre as we are able Thus being emboldened vpon this presumption alone ye will do know more then is appointed you ye venture beyond and against the commaundements of God ye adde by your worldly wisedome and fleshly reasons to the wisedome of God hazarding rather to be idolaters then be content therewith this woulde require a longer discourse notwithstanding it shall suffice me at this time to tell you that your wordes would cary some shew of reason if we found not in the Scripture any charge giuen vs not to call on reuerence and pray to Saincts and Angels but we read how th'Apostles and Angels

and vanities If it be true that a fire is in Purgatorie and soules must passe through the same tarying therein a certaine time to suffer the torments of spirituall frying for satisfaction of their sinnes it should then follow that there is no Sauiour or els the satisfaction of our Sauiour God man is imperfect and of no power Now so it is that we learne in the Scripture how Iesus is the Sauiour that the father gaue his sonne to be Sauiour of the world this is the subiect this is the marke whereat the Prophets aymed this is the Gospell this haue the Apostles witnessed by wordes writings miracles and sufferings how that we are ransomed by his death and passion that the purging and remission of our sinnes is made by his bloud that the satisfaction he hath made for vs is whole perfect Meb 7. yea ouer-abounding and exceeding the debt he is able perfectly to saue them saith S. Paul that come vnto God by him for it pleased the father that in him should all fulnes dwell Col. 1. and he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world If he be the reconciliation for the sinnes of all the world with greater reason is he the reconciliation for the sinnes of his chosen for many are called but few are chosen On the other side seeing Iesus Christ is God we may not doubt of the perfection of his deedes and thereupon we know the satisfaction he made for vs is complete and performed Furthermore the holy Scripture to remoue all imagination of the paines and torments of purgatorie after this life warranteth vs that there is no accuser against the faithfull nor any accusation iudgement nor condemnation against the chosen Isay 50. He is neere that iustifieth me who will contend with me the Lord God will help me who is he that can condemne me Apoc. 12. saith Isay Th'accuser of our brethren which accused them before our God day and night is cast downe saith S. Iohn And S. Paul asketh Row 8. who shall bring any accusation against Gods chosen it is God that iustifieth who shal condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs is it possible to heare or reade a word more comfortable and more expresse to deliuer vs from the feare of Purgatory But marke yet further how the Lord himself by othe assureth vs that after this life there is no paine of Purgatorie verily verily I say vnto you he that heareth my word and beleeueth in him that hath sent me Iohn 5. hath life euerlasting and shall not come to condemnation but hath passed from death vnto life and other where he that beleeueth in me is not condemned but he that beleeueth not is condemned alredy If there be no accuser no accusation nor condemnation against them that are in Christ and if we passe immediatly from death to life why do we imagine the paines and torments of Purgatorie fire Dauid assuring himselfe that the Lord iudgeth not his elect prayeth ordinarily that he enter not into iudgement with him and so pray woe dayly that hee graunt vs his peace and that he enter not into iudgement with vs as it is written Col. 1. that the good pleasure of God was to reconcile all things to him by the bloud of Iesus Christ pacifying by himselfe the things that are aswell in earth as in heauen that being iustified by faith we haue peace with God by our Lord Iesus Christ and in another place Rom. 5. God setteth out his loue towardes vs seeing that while we were yet sinners Christ died for vs much more then being now iustified by his bloud we shal be saued from wrath through him If God is reconciled and pacified if we haue peace with him if he is not prouoked against vs why feare we the condemnation of Purgatorie Rom. 10. He that beleeueth in Christ shall not be confounded the Lord redeemeth the soules of all his seruants all such as hope in him Psal 32. shall not be confounded Sith there is no more cōfusion for them that beleeue in God why will we beleeue dread the condēnation of Purgatorie where no cōfusion is no condēnation by iustice can be S. Paul assureth vs Rom. 5. that by the iustifying of one he meaneth Christ the benefite abounded toward all men to the iustificatiō of life but after iustification followeth no condēnation Againe he saith that forgeuenes of sins is purchased for vs by the bloud of Iesus Christ that where forgeuenes is there is no more oblatiō for sinne if there is no more oblation for sinne it followeth that sin is imputed no more els we should be for euer in sinne so for euer excluded out of our masters ioy out of his paradise seing no oblation for sin should remaine which vtterly cōtrarieth the purpose of th'Apostle but if sinne is imputed no more as the scripture in this text many mo teacheth most euidētly why should the Lord cōdēne vs in any penalty satisfactiō In the gospel is declared that the soules of the dāned incōtinent after their departure frō this world do passe into hell as the soules of the iustified in Christ are incontinent borne into Paradise Euen so Luke 16. the Euangelist rehearseth how the soule of the wicked Richman was cast headlong into hell by and by after his death and that of poore Lazarus caried vp to Paradise into Abrahams bosome Luk. 23. And so said our Lord to the theefe that hung on the Crosse by him I tell thee verily this day shalt thou be with me in Paradisetifthere be a Purgatory indeed out of this world through which all soules must passe perferce for satisfaction of sinnes the likelihood is great that this Theefe of euill life condemned to die for his sinnes who had not beleeued in the Lord but for a moment afore he gaue vp the ghost ought to haue passed and tarried there for a while and yet the selfe same day was receyued into Paradise It behoueth vs heedfully to consider wherefore the Lord saith Mar. 13. Luke 12. Math. 24. watch and pray while ye are in this world wayting for the masters comming the comming of the Lord he shall come as a theefe in the night the houre of his comming is vncertaine Math. 25. ye know not when the Bride-grome should come haue alwaies your lamps in a readinesse for when the Bride-grome is passed by and gone into his chamber ye may enter in by no meane All these words are spoken to instruct vs not onely touching the maner of the second comming of our Lord but principally that repentance after departure out of this life is all too late and because the houre is vncertaine we must alway keepe vs in readinesse and verely this our