forced as is aforesaid vpon his knees to aske him forgiuenesse who besides in spite with bitter wordes set his feete vpon his throat As for the Emperour Fredericke the II. him did Pope Honorius the III. excommunicate and againe in fauour of Iohn king of Hierusalē release but he was againe by Gregorie the IX excommunicated and then might not be released but for money Thus are the releases of kings from excommunications as saleable also as the excommunications and Bulles This release cost him 120000. markes of gold yet did the same Pope Gregorie the IX againe excommunicate the said Emperour Fredericke the third time terming him the forerunning of Antechrist wherefore the Emperour might haue appealed as from a sclaunder howbeit if you take it that the Emperours were the forerunners of the Popes the Emperour might haue vrged a Minima This Pope also called the Emperour hereticke whereby it appeareth that the Reformed Princes are not the first Princes whō the Popes haue wrongfully excommunicated as heretickes for thereof grew the faction of Guelphes Gibellines which is an euident token that the Popes haue bene no other but perpetuall perturbers of the Empire whole estate of Europe He that lust to recken vp all the Emperours Kings Princes that the Popes haue brought to their endes as the Emperour Lewes IIII. whom Iohn XXII procured to dye as also Conradin king of Sicill and Fredericke Duke of Austrich who by the conspiracie of Clement IIII. were beheaded Also how oftentimes the Popes haue procured the subiectes to reuolte against the Emperours or other their Princes might find matter sufficient for a whole booke But what stand I vpō these thinges which are so plentifull in bookes Read the liues of the Popes the histories of Emperours the Chronicles of the French kinges and you shall finde histories enough that euidently doe shewe that the Popes neuer serued but to trouble the state of Europe euen since the time of Lewes the meeke against whō the Pope Gregory IIII. procured his owne childrē to cōspire as is aforesaid But what greater rashnesse and vanitie yea euē follie and phrenesie would a man desire then that of Pope Innocent III. who put the whole Realme of France into interdictiō and of Boniface VIII who denounced the Realme of Fraunce to be fallen into the Popes handes But this wound the king applied the remedie of the Scorpion for it cost the Pope his life Besides that king Philip the Faire forbad the trāsport of any coyne to Rome And it is to be noted that the Popes quarell was not as then vpon any hatred to Reformatiō for that was not yet in question but vpō a desire the Pope had to trouble the state of the Realme Neither did king Philip the Faire forbid the trasport of any money to Rome as being a Reformed but as a king desiring to mainteine the state of France True it is that the Reformed Princes are not the first Princes that haue bene excommunicated because they wold not cleaue to the Popes superstitions for Pope Gregorie III. excōmunicated the Emperor Leo III. for the same cause namely for that he would not suffer Images in the Churches wherin it appeareth that the cause of the Reformed is not so new as it semeth beside that it appeareth how ruinous this cup of deuils which is Idolatry is not only to the conscience but also to the state considering that it is the ouerthrow both of the Empire and Papacie It is the ruine of the Empire because that for Images this Pope Gregory IIII. procured all Italy to reuolt from the Empire and it is the ruine of the Papacie because that for these superstitions Boemia England most part of Germanie haue abandoned the Pope as France also with the rest of Europe wil shortly do Morouer there is great difference betwene being an heretick being by the Pope denounced and heretick for we know that the Pope hath sometimes excommunicated the Florentins and the Lawyers haue affirmed the excōmunication to be voyde as proceding of hatred and his hatred against Reformation is wel known to be the hatred of Cain who hated his brother Abel because Abels works were better then his Besides it is a principle of the Canon law that one excommunicate person can not excōmunicate an other one hereticke can not denounce another an hereticke neither one Apostate declare another an heretick or excommunicate person the Pope being such a one we haue iust occasion to appeale from his sentēce but we can proue that he is an hereticke an Apostate from the faith and excommunicate by such Iudges from whose sentence he can not appeale He is assuredly an hereticke which leaneth to a doctrine repugnant to the Gospell But the Pope leaneth to a doctrine repugnant to the doctrine of the Gospell taught by Iesus Christ therefore it followeth that the Pope is an hereticke My Minor I proue thus Iesus Christ in the Gospell forbiddeth his Disciples whose successor the Pope termeth him selfe to vsurpe such dominion ouer the Nations as Kings and Princes doe But this doctrine doth the Pope diametrally contrary vsurping dominion ouer the Nations yea euen ouer Emperours and Kinges the Pope therefore is an hereticke And S. Peter whose successour the Pope termeth him selfe doth forbid the vsurping of dominion ouer the Lordes inheritaunce which the Pope doth vsurpe Moreuer S. Peter saith There shalbe false teachers that shall make traficke of men that is to say make traficke of mens soules as the Reuelatiō doth expound it but the Pope maketh such traficke by his Bulles He is therefore a false teacher and consequently an hereticke S. Paule also whose sword the Pope saith that he beareth doth say that such as forbid mariage meates be Apostotaes from the faith also that they be cleauers to spirites of errors and the doctrines of deuils he speaketh thē of the Popes who in their vowed chastitie doe forbid mariage and in their Lent meates Thus the Pope bearing S. Paules sword beareth the sword that cutteth his owne throat And this we must also note that there be some Doctors which vphold superstitions others which forced by the Popes do endure them as loth to part from them without their Princes cōmaundement Now those doe we accompt meere superstitious and guiltie of these crimes which vphold and mainteine them but as for such as of force doe suffer them it were to be wished that they were come from among the others according to the saying of the Scripture Come forth of her my people whereby we open them such a passage as shall not be vncommodious for them Out of S. Paules wordes also where he saith whosoeuer participateth in the cup of deuils is iustly excōmunicate that is to say is excommunicable from the cup of Christ we may inferre that sith the Pope through his superstitions participateth in the cup of deuils he is excommunicate out of the cup of Christ Also it is a principle
THE REFORMED POLITICKE That is AN APOLOGIE FOR THE GEnerall cause of Reformation written against the sclaunders of the Pope and the League VVith most profitable aduises for the appeasing of schisme by abolishing superstition and preseruing the state of the Clergie Whereto is adioyned a discourse vpon the death of the Duke of Guise prosecuting the argument of the booke Dedicated to the King by Iohn Fregeuille of Gaut ANCHORA SPEI Imprinted at London by Richard Field dwelling in the Blacke Friers 1589. TO THE KING DIuers men finding them selues in like daunger may better iudge each of others case then any one that hath not experimented the like as for example no maÌ„ can better iudge of the charges and expences that a man hath bene at in the pursute of some processe then he that hath bene at the like This doe I say Syr sith there is nothing more daungerous then sclaunder and that no man can better iudge of the peruersnesse thereof then such as haue both tasted and tryed it So it is that the Reformed Princes haue bene sclandered by the Pope vvho hath noted them of heresie and in my opinioÌ„ your Maiestie caÌ„ best iudge of the iniurie done vnto them as hauing in your selfe tried the sharpnesse of the dartes of sclander for your Maiestie haue vvith the like dartes bene atteinted no lesse pernitiously and maliciously then the Reformed Princes coÌ„sidering that the sclander raised vpon your Maiestie vvas both vndirect and secret but the same vvherevvith the Reformed Princes are charged is open Novv is it a plaine case that a secret enemy is more daungerous then an open and so consequently they that haue touched your Maiestie vvith such a sclander bearing you invvard malice are most dauÌ„gerous enemies The sclander vvherevvith the Pope hath charged the Reformed Princes is vvell enough knovven and the aunsvvere thereto togâ—ther vvith their iust defence shall in my opinion be peremptorily enough intreated of in this present Treatise But the sclaunder vvherevvith the Pope doth charge your Maiestie deserueth the laying open because that being both secret and indirect it hath neuerthelesse a more venimous tayle then the tayle of a Scorpion and of the same nature for the vvound can hardly be cured but by the death of the byter If the Pope could haue burdened your Maiestie vvith heresie it is euident that he vvould not haue spared you but your Maiestie haue alvvayes bene so good a Catholick that he could not accuse you of heresie but he must first haue condemned him selfe and therefore seeing that vvay vvould not serue he hath sought out an other for vnder hand he hath spread abroad sundry brutes nevves importing that your Maiestie do fauour hereticks and haue about you those that take part vvith heretickes and these rumors hath he dispersed not onely in France but through all Italie Germanie and other places Novv therfore let your Maiestie iudge vvhat an impressioÌ„ this may leaue in the harts of the people and vvhat a consequence this action dravveth after it your Maiestie may thereby read in the hartes of the Pope the League turning the leafe neuer so little may knovv their driftes togither vvith the consequence of the matter That is that the Pope seeketh first to vveaken the part of the Reformation that it may stand as an 0 in algorisme and next to bring in the Councill of Trent and the Inquisition so to authorise the League euen aboue your Maiestie so as no man may speake amisse of the Pope or the League but he shall sodenly be cast into prison and that once brought to passe the next must be to lay hands vpon your selfe and bury you in some Monasterie I say burie because so you shall dye double in this vvorld and by and by raise speaches according to the impressions afore mentioned that your Maiestie hauing fauored the heretickes are by his holinesse deposed from the crovvne and the Cardinall of Bourbon declared next but vnmeet for succession and therefore that he vvill set vp such a one of the League as shall be at his deuotion this I say vvill he doe if your Maiestie take not the better heede and prouide not in time for it Neither shall he doe any thing that hath not already bene done to your predecessours vvhose estates the Popes haue troubled vvhen there vvas no speach of Reformation but onely vpon mallice that they bare to the priuiledges of the FreÌ„ch Church And also albeit your Maiestie should shake of the Popes yoke yet should you doe nothing but vvhat your predecessours haue sought to do vvitnesse the Pragmaticall Sanction neither shall it be any noueltie in Fraunce The hatred also that the Pope beareth to your Maiestie is the same that he hath continued against your predecessours euen for their priuiledges therefore he vvould vvillingly haue in France such a king as might be his creature so that his driftes are as preiudiciall to the Clergie as pernitious to your person and vvhether they be hurtfull to the people let the present troubles declare For the people had bene at rest had not the League troubled all Fraunce and therefore it is a matter that concerneth all neither is there any other meanes to remedie it but by shaking of the Popes yoke your predecessours haue done it for a smaller matter not in respect of Reformation neither did king Henry the viij in England shake it for Reformation but for his state And this I vvill aduovv that the libertie and puritie of the Councell of Nice vvhich vve doe craue is better for France and the state thereof then the yoke of the Tridentine Councell that the League requireth I call it libertie because in the time of the Nicene Councell there vvas no Popish yoke and puritie for that theÌ„ there vvas no superstitioÌ„s But albeit your Maiestie vvill not come neare to that point yet can you not escape the Popes superstitious practises but by renouncing the Papacie after the example of your predecessours desires and as king Henry the eight of England put in effect not for Reformation but for the state For it is most certaine that the Pope hath no povver to hurt any but his ovvne faction or such as haue any dealing vvith him but to those that haue forsaken him his poyson is spit his povver to hurt is ended and his endeuors are quayled and made of no effect Had king Henry of England still follovved him he vvould either by guile excommunications or croisades haue thundered against him but hauing cast him of the Pope might like a Cerberus vvith his three heades crovvned vvith three crovvnes haue barked at him but byte he could not The like vvill it be vvith all that forsake him vvell he may barke but not byte your Maiestie may knovv vvhat difference there is betvveene the fidelitie of the Reformed and the conspiracies of the League The Reformed vvill dye in your seruice but the Pope by the League seeketh to make your Maiestie odious to your
chastitie and such like and the same will breed his destruction I confesse that Gods word admitteth Ecclesiasticall dignities eueÌ„ to the soueraignetie after the order of Iethro but it admitteth not any domination of an vniuersall Bishop neuerthelesse if there were no controuersie but the degree yea and albeit there were some abuses yet might it be borne but seing it mainteineth such superstitioÌ„s as are directly repugnant to Gods word for the same tyraÌ„niseth the faithfull it can not be borne neither can we doe better then to abandon it as the enemy to Christ and his truth yet doe I say that albeit he will renounce all superstitions yet ought not the faithfull to be bound to obey him for no man can lay vpoÌ„ the faithfull the yoke which the Lord hath not layd vpon them but I say that this degree were more tolerable then the superstitions which are the doctrines of deuils But to omit all matter of Religion and conscience and to come to the state wherefore serueth the Papacie but to trouble the state of Kings Princes It hath put the King of Spaine to great charges and made him buy a reproch very deare It hath made him to arme him selfe to take a fall and to stoope vnder a womans arme It maketh him to mainteine an Inquisition which is but a Popish tyranny and can not but breed his destruction But what good hath he done in Fraunce in causing the subiectes to enter League against their king yea and arming the king against him selfe for by destroying his Reformed subiectes what doth he destroy but him selfe And had the king employed those forces against others that he hath employed against him selfe he might with honour haue purchased an other kingdome as great as his owne and now haue bene at peace where he is still in trouble I say that the king hath seemed to fight against him selfe but not properly the king him selfe but the League For the king is a good Prince but the League hath against his will wrought matters to his hinderance Againe for what serueth the Papacie in Fraunce but to suck vp her treasures Fraunce would not be tributarie to the Emperour yet doth she pay tribute to the Empire in the Popes person who is but a creature of the Empire Vpon what reason are men to goe to Rome to decide Ecclesiasticall causes as if in France there were no man capable of such decisions If those of Rome be better why cause we them not to come into Fraunce but must still be at new charges to goe to Rome Nay why be not our Parliaments also traÌ„slated froÌ„ France to Rome peraduenture the Romaines may be more capable to decide Ciuill causes then the FrenchmeÌ„ or sith the Pope hath the honor to decide the Ecclesiastical causes we might giue the Emperour the deciding of the Ciuill but if the French be skilfull enough to decide Ciuill matters they caÌ„ wel enough shift with Ecclesiasticall if neede require But what doth the Papacie for the French Clergie but ouerthrow them by making them sell their temporalties wast their reuenues to enrich the League staruing them selues in vayne about rooting out the Reformation The Clergie warreth vpon me as a professour of Reformation but I pitie them seing how the Pope entangleth them and the League deuoureth them to the very bones How long is it since Christes Vicar became a Turke to seeke to mainteine his Religion by the sword And of all these foolish driftes the people smarteth most by encurring infinite losses and ouerthrowes vpon a foolish fansie that the Pope hath taken to ouerthrow Reformation with the sword I pray you if Reformation should haue bene ouerthrowen with the sword could one handfull of people haue stood these 28. yeares in Fraunce could they yet haue borne out if God had not holden them vp considering how oft they haue bene assaulted and as oft circumuented But who euer went about to roote out Reformation once planted in his countrie and hath not laboured in vayne Onely the Prince of Parma who thinketh to haue florished â—olily in the Low Countries but euery blossome becommeth not fruict neither will his stalke make any sheffe wherewith to enrich the garner Two thinges will ouerthrow him The one for that he hath banished Reformation the other because he hath hardly entreated the Catholickes by destroying their country boores as propounding this marke principle that better is a wast country theÌ„ a lost yet shall we see him leaue that which he hath gotten yea glad if he scape with his skinne This is a punishment that God hath inflicted vpon Spaine for persecuting the faithfull with the Inquisition that she might haue bene rich with the spoiles of the IndiaÌ„s had she not wasted them vpon the molesting of the Low Countryes If the kinges Parliaments were entangled in the Emperours handes he would employ all his power to recouer them and his Ecclesiasticall Iurisdiction being snared in the Popes hand he laboureth not to recouer it the cause whereof seemeth to be onely because the setting them free may cost him nothing for he neede doe no more but forsake the Pope as the English Dutch haue done neither shall he be able to opeÌ„ his mouth and aske why doe you so True it is that the Popes estate is hurtfull and ruinous but it is not hurtfull to any but to those that be his partakers It is hurtfull to the king of Spaine in putting him to great charges and foolish expenses for nothing and to Fraunce in setting the whole state in trouble But what harme hath it done to England to the Reformed partes of Germanie or to Suitzerland it hath spit his venome bnt vpon his owne faction forsake him and he can hurt you no more True it is that at this time it seemeth hard to forsake the Pope because of the power of the League but giue ouer the League and let the King and Clergie abandon it and you shall soone see both League Papacy come to naught And I know though it stay a while that this will be the end of the game when all is done the League must vnleague it selfe and it will neuer vnleague it selfe but with the Popes destruction The Popes combat against the light of the Gospell witnessed by the Martirs and Reformed hath resembled the battell betweene the moth the candle which burneth first her winges and then her feete so as she can not leaue the game before she be wholy burnt So hath the Pope singed his winges in England Germanie and Suitzerland and can not but continue the game by the League vntill the whole body of the Papacie be burned you would say that the Pope and the moth are both sprong out of one double yolked egge they doe so resemble in their fight Thus much I will say that when the Martirs complained of the superstitions if the Pope had had any care to satisfie their complaintes his kingdome might haue continued But he
persecuted them and so lost his credit in the places aforenamed yea now had the remnant of his kingdome bene peaceable had he not stirred vp the League he thought by the League to cōfound Reformation and vndoubtedly it will be his destruction For the Christian kinges shall therby perceaue that he is a fisher for Eeles who seeketh to fish onely in pudle water and can not forbeare troubling the whole estate of Europe France shall know by experience that which the Reformed could neuer with all the eloquence of Demosthenes and Cicero haue perswaded that is that the Popes estate is ruinous to the people in making them in vayne to wast the money goods persons both of the Clergie people not caring for others daūgers so as he may bring his purpose to passe and this foreiudgemēt can not but at lēgth procure the Popes ouerthrow which he hath found in thinking to ouerthrow Reformation neither is there Pope Emperour or King that seeketh the destruction of the truth but destroyeth him selfe If kinges could well consider this point they would neuer make such hast with their owne harmes to bend thēselues against the truth which if euer it tooke place it is now in this periode wherein Iesus Christ will raigne and destroy euery kingdome that shall withstand him which is a song quite repugnant to the League Hitherto it hath seemed that to get dominion they neede no more but turne their backes to Christ but now the case doth alter But is not this wonderfull that so soone as Iesus Christ shewed him selfe to be the Lambe that should take away the sinnes of the world the Wolues with their gluttonous nature haue come to deuoure him and at their approch haue founde him to haue the pawes of a Lyon as being the Lyon of Iuda What may this meane if he be a Lambe how cōmeth it to passe that he hath the pawes of a Lyon or if he be a Lyon why beareth he the shape of a Lambe O my friend he is a Lambe yet armed with the Lyons pawes to rent in peeces the wolues that would deuour him Well let vs a litle more nearely consider the Popes goodly effectes he hath armed him selfe with the Councell of Trent as with a Trident or 3. tyned forke to play Neptune to commaund the waters He hath shipped his Trident in the Spanish Galiasses the South winde would not acknowledge this new Neptune but scattered his Galiasses and brake his Trident so as he hath but the handle left that would he now make a scepter wherewith to play Iupiter vpon earth in Fraunce seing he could not compasse to be a Neptune vpon the sea But his Tridents handle is no longer fit for ought but to make a hatchet steale wherewith to hew out a chariot to march in more magnificently but this chariot will proue Phactons chariot and shortly vtterly ouerthrow his holynesse The League likewise will be I say the destruction of both Pope and Papacie which I will proue by two reasons one because thereby the Kinges Clergie and Commons may to their costes learne the hurte that they take by the Popes yoke and experience teacheth those thinges which Rhetoricke was neuer able to perswade An other because the effectes of the League haue hitherto bene very vayne and vnprofitable and will be hereafter so as finally the League must breake without working any effect and it can not breake but with the Popes ruine But who will hereafter giue eare to the Popes Councels knowing them to be so pernitious as by this League they doe appeare In it hath he deceaued him selfe by employing his coyne vpon the purchase of his owne destruction for it is most certaine that the breaking vp of the League is the Popes ouerthrow it will not be lōg before he shall stand in neede of the peeces therof He hath also deceaued the Leaguers by procuring them to make great leuies wherewith to purchase mightie disgraces for nothing He hath deceaued the Cardinall of Bourbō by feeding him with a vayne hope of the crowne of France albeit he purposed to bestow the Crowne vpō a more factious person then he he deceaued the king in labouring him to roote out the Reformation to the end afterward with more ease and without controllmēt to lay hands vpō him selfe and send him into some Monasterie so to substitute an other at his deuotiō And he hath deceaued the Clergy by causing them to wast both demaines reuenues in vayne and finally he hath beguiled the people in bringing them into great calamities of warre promising them peace performing nothing but warre But the Reformed could he not deceaued for they trusted him not To be brief he hath deceaued but him self those that are his But who cā imagine that God will blesse the Popes cause who termeth him selfe Christes Vicare and yet fighteth with fraude and perfidie with treason and poyson to vphold superstitions against pietie falshood against truth and the doctrine which S. Paule termeth the doctrine of deuils against the pure and sound doctrine of Iesus Christ Most certaine it is that the League is a conspiracie of the Pope against the crowne and state of Fraunce also that the Popes haue still euen of old practised to be reuenged as well of the French Kinges as of the Clergie for the Pragmaticall Sanction and of long time haue cast with them selues how to subdue the Clergie to their domination as being very sorie that they can not atchieue their purpose and now are glad to make Reformation an argument or pretence whereby to bring their driftes to some issue and therefore the Pope exerciseth the king in procuring him to labour the rooting out of Reformation which is a double weakening of the king For those whō the Reformed in their defences haue slaine hath the king lost and the forces of the Reformed which might greatly strēgthē him are thereby also made vnprofitable yea euē hurtfull vnto him After all this doth the Pope cause the League to giue the king a spurne with the footein Salluce to the end that way also to exercise him and there to employ the rest of his forces that the kings side being thus weakened the strength of the League comming on on the other side they may be assured to doe with him what they list Let the King the Clergie and all Fraunce hardly thinke vpon this point it is of no small consequēce it importeth but euē the whole state of France For my part I will tell you what I thinke all shall be as others list yet am I assured that the successe of things will shewe the right of mine aduise wise men will allow thereof Vnder correctiō I say the king may herein imitate Neptune when he commandeth the windes in Virgill Quos ego sed motos praestat componere fluctus That is he may first appease all Ciuill warres among his owne and then vse his owne against straungers A great rope is
ordinarily strōg but deuide it into three or foure small cordes and you may easily breake it euen so is it with the Pope he knoweth the whole power of France to be strong therefore seeketh to disunite and seuer them and to disperse them into foure or fiue factions One of the Reformed an other of their cōtraries an other the aduersaries to Salluces the fourth the League the fifth the King which doe withstand thē but the King may reunite to him selfe all his subiectes in his owne defence against strangers and withall soone recouer all that the League hath vsurped and so haue his reuenge for the game Thus may the king if he please see whether it is better for him to fauour the Reformed who are his faithfull seruaunts or the the Pope that is his secret enemie Moreouer I say that the League is a Popish conspiracie against the Crowne and state of Fraunce yet will I not say that all those of the League be conspirators for I am well assured there be many good men vnder the League who if they wist that the Pope had conspired against the King would renounce both Pope and League and be the first oppugners of the Papacie Others there are also which will waxe cold whē they see the League of so small effect or the case alter as vndoubtedly it will or else if they see the king determine to be maister so as it seemeth that no mā may well be adiudged a cōspirator against the king in fauour of the League before his Maiestie hath likewise declared that he taketh the League to be a conspiracie against him selfe and withall do prescribe a time for them to depart it within the which who so shall not renounce it but cōtinue therein shall be holden cōspirators against the crowne and state of Fraunce and withall pardon all such as shall depart therefrom It were also requisite vnder correction that the Clergie should denounce the Pope a schismatike for setting diuision in the state and therefore that his Maiestie prosecuting the steps of his auncesters predecessors Kings of Fraunce should make declaration of his intent to vphold and maintaine the French Church in her auncient priuileges together with the Pragmaticall Sanction amplifying the same and proclaiming the same French Church free from the Popes yoke and all consequences of Popery To the performing wherof that his Maiestie should also create one soueraigne Bishop in Fraunce Withall his Maiestie might maintaine the Catholique religion howbeit vnder the libertie of the French Church not vnder the Popes yoke who contrariwise should be denounced in respect of his secret malice an enemie to Fraunce besides his Maiestie should declare him selfe the maintainer of Catholique religion vnder the libertie of Gods law and of the primitiue Church and Councell of Nice This if it might please the King to do the state of Fraunce would be appeased and strengthened and the Pope astomed and the League set beside the sadle so as malgre all her endeuors she should be glad to quaile and so be driuen to vomit vp againe all that she hath deuoured yea how lowd so euer she be it would not be long but she would sing a lower note Neither wil I feare to auow let others thinke and perswade thē selues the contrary if they list that the King and Clergie must now of the two wayes choose one that is either to put them selues in the Popes mercie or to renounce the Papacie Now if he put him selfe in the Popes mercie their humanitie may be well enough knowen by the curtesie that the Pope shewed to Fredericke Barbarossa who referring him selfe to his mercie kneeled to him while Alexander IIII. then Pope with opprobrious speeches set his foote vpon his throate and nowe if the King should do the like the Pope would not put his foote vpon his throat but a Monkes coule ouer his head wherewith he hath bene long desirous to hood him or perhaps he might escape somewhat better cheape if he escaped as Frances Dandalus Duke of Venice did escape the excommunications of Clement V. which was by creeping through the hall vpon all fower with a halter about his necke For the Emperour Lewes IIII. cried Pope Iohn XXII mercie and asked him forgiuenesse which notwithstanding the Pope kept him prisoner in a chamber three yeares where in the ende he dyed miserably But now let vs see what the Popes excommunications are they are but conspiracies against princes as appeareth by the excommunication of Pope Cregorie VII who excommunicated the Emperour Henrie IIII. gaue the Imperiall Crowne to Rodolph Duke of Sueuia who died in the performance of the Popes conspiracie And as for the Popes wickednesse it appeareth in that by a Councell holden at Wormes and another at Basill an 1085. he was deposed from his Papacie as a sacrilegious person and disturber of the Empire It is also to be noted that this Gregorie procured the Saxons to reuolt against the Emperour and alienated his subiects from him yea euen his owne mother Pascal II. made Henrie V. to rebell against his father whom he kept prisoner in his towne of Liege where he caused him to be so hardly intreated that he died neither would the sayd Pascal suffer him to be buried Yet is it to be thought that he had no better ground then his predecessor who for the like doings was deposed from his Papacie What greater impietie can any man desire then this of the Popes who set the mother at debate with the Emperour her sonne armed the children against the Emperours their fathers Likewise Pope Gregorie the fourth caused the childrē of Lewes the Meeke so to cōspire against their father that they deteined him three yeares in a Cloister euē vntill that the French Nobilitie and Clergy withstanding them restored him and caused the children to aske their father forgiuenesse As much would the Pope now doe to our King but I hope our Nobilitie and Clergie withstāding will not permit it The vanitie of these excommunications and cōdemnations also appeareth in that one Pope or Councell releaseth them whom an other hath excommunicated and not onely so but also that some one Pope excommunicateth releaseth againe reexcōmunicateth some one Emperour as appeareth by Fredericke the second who was excommunicated released reexcōmunicated thrise And which is most of all to be noted Pope Adrian the fourth being corrupted with money giuen by William king of Sicill the Milaners other estates of Italie excommunicated the Emperour Fredericke Barbarossa Thus are the Popes excommunications against Princes as saleable in the Popes shoppe as the pardons But what greater trecherie can we wish then was that of Pope Alexander who excommunicated the Emperour Fredericke Barbarossa to the end to arme him against the Turkes and the whilest sent his liuely picture and letters to the Turke to procure him to be taken Afterward the Emperour seeking to be reuenged of this deede was by the same Pope
hope but it is not great wisedom to hazard both life and goodes vpon a doubtfull hope full of dishonor and infamie If therefore in this action there were no more in effect but the Kings demōstration by the death of the Duke of Guise that he holdeth the League for a conspiracy yet cannot the end be honorable and it is too great a hazard to meddle against a King There is without comparison more honour and safetie on the Kings side then in taking part with the League for albeit the League should ouercome yet can she reproch nothing to those that serued their Prince whereas they that stand with the League against the king can no way shunne great reproch besides the danger Yet will I excuse such as following the Duke of Neuers example shall returne to the king for peraduenture they knew not the drifts of the League when they embraced it and when a man is once in he can not so soone resolue how to get out againe Euery nouelty delighteth the French but after some tast they are soone glutted and the French man remembreth him selfe Euen so was the League embraced as a noueltie but at length men will grow wearie and giue it ouer I will not forget one pretie part that the League played with the Lord of Boneide Gouernour of Thoul For he vpon great goodwill to the Duke of Guise yeelded him the towne but he was so dispossessed of his gouernement in recompence the Duke of Guise gaue him the gouernement of a paltry Castle It was pitie the Lord of Moncassin did not the like for so might he likewise haue had the custody of some baggage cabbin in stead of the Citadel of Mets but he was wiser and trustier then so Surely the League will yet make some a do but we shal perceaue the vaine endeuors thereof Being armed with the Kings fauour it could do nothing against the Reformed onely how then can it now continue hauing both partes against it After some gorgeous entrie it will returne vs some leane and pitifull issue and the good shall haue the vpperhand for God is the protector of the righteous mans cause Confidering the Duke of Guises death it can not be but there will be perpetual enimitie betweene the houses of France and of Guise and how good a face soeuer the Pope set on the matter yet is he no lesse offended as being chiefe of the League and therefore I dare auowe that the King and France can not be both friends to the Pope and enemies to the League All these do seeke by secret meanes to attempt against the Kings person and to annoy the state of Fraunce Neither can the King better prouide here against then by aduauncing the house of Bourbon especially the king of Nauarre a Prince well borne who will neuer abandon his fidelitie and due obedience to the King as also he is a valiant Prince one to whom the house of Guise beareth no lesse malice then to the King him selfe Besides if the sayd King of Nauarre were dead they would the more boldly attempt against the kings person whereas while he is in credit they shall haue the lesse oportunitie so to do And had the League preuailed in Fraunce it might through the Popes fauour haue shut vp the king into some Monasterie which the king of Nauarre neither will nor can do neither is there like fidelitie as in the Huguenots For rather will they take then do harme FINIS 1 Gen. 2 9. Apoc. 21. 2. Rom. 7. 7. Apoc. 22. 2. Apoc. 19. 7. Luc. 10. 42. Heb. 5. 2 Apoc. 12 9. Iohn 8. 44. Mat. 12. 26 Gen. 2 27. Gen. 3. Iohn 13. 27 Mat. 12. Apoc. 18. Rom. 13. 11 Gal 5. 14. Gal. 5. 5. * The name of a monster that casteth fire out of his mouth hauing the head of a lion the belly of a goat and the taile of a dragon 3. Luke 14. 17. Luke 14. 33. Rom. 11. 17 Ierem. 9. Rom. 2. 29. Colloss 2. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 21. 24. Rom. Gal. Heb. Mat. 5. Num. 35. 11. Leuit. 25. 32. Leuit. 27. Phil. 4. Heb. 7. 1. Tim. 6. 1. Cor. 4. Tit. 3. 2. Tim. 4. 2. Cor. 8. 2. Cor. 8. 4 1. Sam. 2. 12. 1. Sam. 13. 5 6 Deut. 4. 2. Kin. 18. 1. Cor. 10. 7 1. Cor. 10. Coloss 2. 18. 4 Esd 1. 40 Mala. 3. 1. Mat. 11. 10 Apoc. 1. Isay 33. 7. Mala. 2. 7. 2. Pet. 2. 11. 8 Eccl. 12. 7. Num. 16. 9 Iohn 6. 51. Heb. 10. 31 10 11 1. Tim. 4. 1. Cor. 10. 1. Iohn 2. 18. 12 13 1. Cor. 10. 1. Tim. 4. Deut. 13. Mat. 12. 39 Act. 5. 1 Tim. 4. 1. Tim. 4. 3. Gen. 2. 18. Gen. 2. 18. Gen. 1. 28. 1. Cor. 7. 9. 1. Cor. 7. 36. 14 1 Num. 16. Luk. 22. 25. Mat. 20. 25 4. King 18. 4. 4. King 23. 2 2. King 16. 8. and 18. 16. 1. Cor. 7. 20 3 Suppl Chron. Iohn of Cremone Supplem Chronic. Merdes Histoires Iohn Maior Euseb Chronic. Euseb Chron. 1. Tim. 4. 1. Tim. 4. 4 Deut. 28. Isay 1. Ierem. 7. 22. Heb. 1. Ezech. 20. 5 Iudg. 4. 6 7 8 Iudg. 14. 2. Paralip 33. 2. King 18. 4. 2. King 23. Rom. 13. 7. Mat. 12. 44 Rom. 12. 17 1. Cor. 4. 12. 1. Pet. 3. 9. Rom. 12. 21. Galat. 6. 3. Psal 81. Apoc. 12. 9 1. Cor. 10. 1. Tim. 4. Apoc. 12. Apoc. 17. 14. 10 Apoc. 12. Apoc. 13. 3. Apoc. 17. Apoc. 19. 17.
may be taxed of heresie but if it be no heresie they which terme them selues Catholickes can not taxe Reformation with heresie vnlesse it be with sclander For Reformation differreth not from the Catholicke Religion but in one point which is superstition Many there be that haue formed them Chimeres cōcerning Reformation as imagining it to consist in those things wherein it doth not consist and whereof some haue spoken lightly and others haue iudged rashly each condemning it for want of vnderstanding some haue perswaded them selues that they vnderstood it very well and yet neuer tooke paines to seeke into the depth of it There are that haue thought Reformation to consist in ouerthrowing the estat of the Clergie and this foreiudgement hath bene a greater hinderance to Reformation then the weapons of the Leaguers For it is certaine that had the Clergie supposed that they might vnder Reformation haue enioyed their estate they would haue craued it to the ende to haue shaken of the yoke of superstition which is burdensome to the greatest part of them and therefore they neuer retained superstition but for their estates sake and if the Clergie had admitted Reformation the people would also haue embrased it and so had the Popes partakers bene vnarmed and haue had no meanes to enterprise the League and we fortified with those that doe now strengthen our aduersaries faction True it is that whē the bridegrome calleth the guestes to the mariage there is no excuse of buying of land or vines that may serue or withhold vs. Yea we must euen renoūce all goods and come to Christ when he calleth and yet it doth not follow that we must binde men to buy Reformation with the losse of their goods Amōg the aduersaries to Reformatiō this presuppose hath through the Popes subtiltie had course But what Iesus Christ protested that he came not to abolish the law but to fulfill it reprouing the faultes of the Pharisies exepted their estate saying These thinges ought to haue bene done and yet the other not left vndone which notwithstanding they haue still imagined that it should ouerthrow their estate and thereupon haue obstinately set them selues there against which hath bred the destruction that they stood in feare of This presuppose hath also wasted the demaynes of the Clergie which vnder the Reformation might haue bene preserued but the fault was in that it was neuer propoūded procured or so much as demanded nothing will be obteined without request but that that is done is done therfore let vs prouide for that that is to come And the documentes of the Lord are giuen vs to instruct our selues therewith but not to enter to farre into iudgement of others matters Many also haue bene planted in Reformatiō and therein hauing taken roote haue made no difficultie to dye for the same who if they should haue bene forced at the first blush to purchace it with the price of all their goodes it is vnknowen what they would haue done Many also there be that haue abandoned their goodes yet not the vse of them but the care and disquiet as the Apostles did their nets and yet they still vsed them euen after the Lordes resurrection yet must we not take the Lordes instruction to the ende thereby to cast a stumbling block in our brethrens way neither to enter to farre into iudgement of others but euery one to iudge him selfe according to those instructions and to referre the rest to God as also I say not this to the end to mitigate things past but to wish men to be more circumspect in time to come For when we haue throughly wayed all thinges we shall finde Reformation to import nothing contrarie to the state of the Clergie To the end therefore that none may hereafter call this article into question I will set down the reasons wherupon I build my speach First England hath vnder the state of Reformation preserued the state of the Clergie as also in some partes of Germanie it is kept sound and yet may be better preserued in Fraunce Secondly the state of the Clergie dependeth vpon the Mosaicall Policie The Gentiles then being grafted into Israell as the wild oliue is into the naturall the Episcopall branche is grafted into the Leuiticall therfore succeeding in their functiōs they ought also to succeede in their priuileges and rights Thirdly the end of Reformation tendeth not to corrupt the order and pollicie that Moses hath established but to reforme that which the Popes haue corrupted with their superstitions Fourthly Reformation tendeth not to set the new Testament against the old or to arme Iesus Christ against Moses neither to shewe that Iesus Christ with one hand destroyed that which he built with the other for he is the auctor as well of the law as of the Gospell but rather to seeke out that harmonie and agreement which is betweene the law and the Gospell which is taught by the harmonie of the Canticle of Moses and of the lambe set downe in the Apocalypse 15. 3. whereby we be taught that throughout all the holy Scripture there is not any repugnance abrogation or contradiction And in deede we should do God great iniurie if we should imagine that he vsed any repugnancie in his lawes abrogation in his decrees or contradiction in his rightes well there may be some derogations but a derogation doth but expound an edict by taking away some weake part and of no value or importance to the end to corroborate the more important part as we see that the Gospell derogateth from the law by taking away the letter as the manuall Circumcision thereby to shewe the excellencie and importance of the Circumcision of the hart wrought without handes and taught by the Prophetes vnder the law and by the Apostles in the Gospell Fifthly as in the law we may consider the pollicie and ceremonie the law hath waxen old as concerning the literall ceremonie not concerning the spirite but the pollicie remaineth as appeareth first in that S. Paule teacheth vs that the Gentiles as in the dayes of Dauid were aforetime estranged from the pollicie of Israell for so doth the Greeke text import neither doe I alter the termes as coueting rather to draw at the well head then out of the chanels and I finde no reason to translate common wealth in stead of policie I know we are all made fellow burgeses of heauen but besides we are all made partakers of the policie that is to say of the priuileges howbeit by the same we are bound and made subiect to the same rightes which we ought not to giue ouer to obey traditiōs I know there may be great obiections made but I haue likewise greater solutions which I reserue for the Treatise of the policie of the Church and it suffiseth me here to set downe the fondamentall reasons Some may say vnto me that S. Paule speaketh of the spirituall policie not of the externall whereto I
vpon and serue by erecting any worship vnto them so many doe they make Gods and therfore albeit they could worke miracles to authorise the doctrine yet ought such miracles to be accompted among the miracles wrought by the Heathen oracles aforetime But in as much as the Popes fauorers doe say that Reformation is a new doctrine and must be authorised by signes and miracles I will giue them one howbeit I will giue it after the same maner as the Lord gaue it to the Scribes Pharisies euen the signe of the Prophet Ionas taking it out of the holy Scripture and referring it to a matter which was yet to do Likewise may I say that the peruerse and adulterous nation requireth signes but shall haue no other signes giuen it then the same that God gaue in the Reuelation that is that if we see and that shortly the same to be fulfilled vpon the Papacie which is foreshewed of the beast vpon Rome that which is foretold of Babylon also that we see the faithfull that liue vnder the Reformation triumph ouer the beast ouer his Image character the number of his name restore to Babylon double according to her workes and to fill double vnto her in the cup that she hath filled to vs Then shall the same be to them a certaine signe that the Reformation is of God and that it is the seale of our approbation But what greater miracle doe you craue thē to see in France a handfull of the Reformed committing many ouersightes in the state and many times suffering them selues to be snared through ouermuch simplicitie still hold out notwithstanding all the subtelties and endeuours of so many mightie and wise men of this world I wonder that neuer a Catholicke Doctor will reason according to the discourse of Gamaliell and say If this Reformation be of men the Clergie neede not to sell their demaines and consume their reuenues for the authorising of it for it will come to naught of it selfe but if it be of God the Clergy haue lesse reason to wast their goods to make warre against God S. Paul testifieth that abstinence from mariage is a doctrine of deuils I know there may be sundry cauilles alledged to blemish this matter howbeit it can not be so well scoured but there will remaine some filth It may be demanded why he calleth it a doctrine of deuils I answere because it is a doctrine repugnāt to God For God said It is not good that mā be alone speaking generally of all as well of the Clergie as of the laitie and the Pope thinketh it good that mā should be alone namely a Clergie man wherein he contrarieth God so did Satan contrarie God when he said You shall dye the death Againe mariage was ordeined for three causes whereof two were expressed in mans creation videl that woman might be a helper to man and for the generation of children The third cause doth S. Paule expresse saying that it is better to mary then to burne so shewing it to be a remedy against temptations I may therefore demande sith God gaue this law generally to all men why should the Clergie be depriued of a cōmon law For sith temptations are common they doe as much assault the Clergie as others and they being thus depriued of the common remedie must of necessitie fall and so is this a snare which the deuill hath set vp to cause them to stumble and a yoke that he hath layd vpon them vnder the pretence of holynesse Now if any will obiect the saying of S. Paule That he which marieth his daughter doth well but he that marieth her not doth better I aunswere that S. Paule in the same place saith Faciat quod vult non peccat si nubat which is let her do as she shall thinke good she sinneth not though she mary And proceeding in his purpose he saith That the father may keepe her a virgine it is to be meant If she will according to the former saying That she doe as she will This my version I authorise by S. Paule who saith that he speaketh not this to set a snare for to force the maydens will were as much as to set a share in her way and therefore I conclude thereupon that they which of voluntarie abstinence from mariage haue made a law binding the people to one of these extremities videl either to forbeare mariage or Ecclesiasticall functions haue set a snare and vndertaken more then S. Paule In summe we may see that the deuils erected this snare to cause the Clergie to fall thereat and thereof it commeth that S. Paule termeth abstinence from mariage a doctrine of deuils I speake of the Priestes vowed chastitie which is subiect to a law Euen at the Councell of Nice did the deuils endeuour to bring this their doctrine into the Church but Paphnutius withstood it and the Councell would not admit it whereof we gather that the Church vntill the Nicene Councell was free from those superstitions for the which we haue forsaken the Papacie And so I now say that if they meane to allow the Catholicke Religion they must procure it to be receaued in like forme as it was at the Councell of Nice The League laboureth to bring the yoke of the Tridentine Councell into France but we craue the libertie of the Nicene Coūcell that is the state of the Church may be such as it was from the time of the Apostles vntill the time of the Councell of Nice while there was neither Pope nor superstition S. Paule teacheth vs to pray in an intelligible language to the end the people may be edified whereof it followeth that Gods word and matters depending thereupon ought to edifie the people in that language which they vnderstand I doe omit many other particular points easie to be decided by such as can frame them selues to a desire of well doing AN APOLOGY FOR THE GENENERAL CAVSE OF REFORMATION against the sclanders of the Pope and the League THE II. TREATISE WE haue promised to feast our readers with diuers fruictes and in part of performance thereof haue hitherto set before them onely Instructiue and Theologicall fruictes It resteth now that we present them with fruicts Politicke admonitorie therein addressing our discours to the King and the Clergie after speaking of the Pope turning againe to the Catholicke people we will also entreat of the Reformed Princes against whom especially the Pope hath addressed his sclaunders and then of the Ministers and Reformed people The king hath promised yea sworne to driue all heretickes out of Fraunce It is a good vowe that his Maiestie hath made onely the question is to see who those be Now is it so that they be heretickes which erre in the principles of faith and so consequently they which haue reuolted from the faith are the heretickes The Pope mainteineth a doctrine contrarie to the Gospell which in
his superstitions hath troubled the whole state of Europe and God being offended therewith doth punish vs. Hath not God in his law promised that if his people doe obserue his law he will poure vpon them plentie of blessings as a land flowing with milke and honie with peace and quietnesse in the land that he would be vnto them a wall of brasse and would ouerthrow their aduersaries so as he would put a thousand to flight and make a thousand to pursue ten thousand Likewise that if they forsooke his lawes he would send them a heauen of brasse and infinite other calamities such as this day we see in Fraunce Being thus scourged we ought to acknowledge the hand of God the horse knoweth the riders hand that tameth him euē so should we know that it is God that chastiseth vs and knowing it we ought to seeke if there be any euill in vs that we might amend it namely whether there be any thing repugnāt to his lawes that may prouoke his wrath Then shall we finde that superstition is repugnant to him and therefore that his wrath can not be appeased but by abolishing this euill and cleauing to his ordinances so shall we haue experience of the value of Gods fauour I know that some do thinke those promises are become old but they can not waxed old it is our old Adam that is growen old not Gods promises True it is that the literall ceremonies are growē out of date but Gods promises depēd not thereupon but cōtrariwise God him selfe faith I neede not your sacrifices your Sabaoths or your new Moones But his promises are made to those that shall obey the lawes of the Lord whereby the worship of God is kept pure all contrarie superstition taken away It is the fulfilling of his lawes which bringeth his blessing and peace vpon a people the transgression thereof that bringeth destruction vpō Nations It is also to be noted that God in Ieremie doth say When I brought your fathers out of Egipt I spake of no sacrifices but commaunded them to obey my voyce As also we see that England who hath mainteined the puritie of Gods lawes these 30. yeares hath enioyed an assured peace vnder the handes of a woman and yet such Realmes as be gouerned by men haue bene troubled for that kingdome hath God preserued frō both secret opē enemies to that natiō hath bene a wall of brasse Euen when the League couered the Ocean with Galiasses and ships of both rocke and Canon proofe God sent the winds his angels as S. Paule termeth them to scatter his aduersaries In summe wheresoeuer a people is that obserueth Gods lawes the same shall euery where finde a land of Chanaan that floweth with milke and hony and Gods protection to serue for a wall thereto As also when soeuer a people shall turne from Gods lawes and follow superstition repugnant thereto the same shal finde a brasen heauen and Gods wrath against it So as I doubt not openly to auouch to the French Nation that they haue no more to doe but to chose whether they had rather languish in perpetuall trouble prouoking the Lord with their superstitiōs or to attaine to peace of conscience and state by obeying Gods lawes and shaking of the yoke of the Pope and his superstitions Then if they thinke good to abandone superstition their supplications may greatly moue the Kinges harte and induce him to minister that iustice to his people Now will I come to the Queene of England she I say is a wise a vertuous Princesse her vertue and wisedome hath appeared in these three thinges First that she hath mainteined her people in peace when all Europe was in trouble Secondly that she hath gotten the victorie of her enemies both open and secret domesticall and trayterous and thirdly that her selfe hath bene a partie and fauorer of the Clergie which may be a most beautifull miror and example to Fraunce and other Nations when soeuer God shall vouchsafe to call them to Reformation yet in all this are we to confesse Gods fauour who hath endued her with such wisedome and vertue and accompanied the same with his blessing which hath bred her peace giuen her the victorie ouer her enemies and mainteined the estate of her Clergie she is a second Debora triumphing ouer Sisara and iudging Israell vnder a Palme tree The Palme tree doth in deede belong vnto her I say the victorious Palme tree sith she triūpheth ouer her enemies which are enemies to God and his people and vnder this Palme tree doth our Debora iudge Gods people hauing mainteined the gouernement and state of the Clergie which God hath ordeined by his law and confirmed in the Gospell The Pope hath presumed to commaund both in heauen and earth he hath endeuored to open heauen with S. Peters kayes and to make himselfe feared with S. Paules sword And the king of Spaine hath thought to become Monarke of the world to commaund alone vpon earth and to possesse the seas alone as well East as West And these two are come into the North to be ouercome by a woman Thus doth God chastise his enemies and thus doth he crowne his chosen The Giant Goliah was ouerthrowne by a shepheard yet was that shepheard a man and behold here two Goliahs the Pope and the King of Spaine armed from top to toe to cause them selues to be beaten by a woman I will therefore celebrate the praise of the Christianly Reformed Debora who with her Atlanticke shoulder leaning vpon the Deuine fauor hath vpholden the Reformed Ecclesiasticall heauen I say the heauen of the Clericall estate vnder the Reformation Neither call I her the English Debora but the Christian Debora because the good that she hath done to the Church in vpholding the state of the Clergie redoundeth not to England onely but to all Christendome sith we are to looke that Fraunce should grow to the same Reformation whereto it can not come but by taking example of this Princesse to preserue the state of the Clergie and the like wil al other places do that shall conuert to Reformation And this was wisely considered of her Maiestie for the state of the Clergie is the honour of her Realme one piller thereof She hath no enemie but the Pope who had the state of the Clergie bene ouerthrowen had had more fauourers fewer resistants able to withstand him Thus hath God made the portion of Leuy equall with his brethrē as well for that he would not that they whō he hath chosen for his inheritāce should be in worse state thē others as also because it was requisite that Leuy should in part be the vpholder of his brethrē Thus also the Clergy ought to be in part a piller of the estate Two notes of the gouernment of this discreet English Elizabeth and Christian Debora be these first that vnder her first had Reformation free and full course throughout
the Ministers of the Reformation some there are of great zeale and learning such as haue suffred much for the puritie which they haue taught haue bene content with litle whereby they deserue great commendation Neither desire I any more but that still they may be more and more carefull for the peace of the Church for such contentions there haue bene euē among the Reformed as haue not greatly auailed to edification and herein I greatly commend Bucer yea and honor his ashes for he would neuer leane to any the partialities among the Reformed but bare him selfe quietly betweene both parts and neuer innouated any thing in the state of the Clergie Neither should we endeuor to triumph ouer our brethren but ouer our enemies For my part I would not seeke to triumph ouer the Clergie but ouer the Papacie which is the Beast ouer whom we are promised to triumph in the Reuelation And as for the Clergie I wish by reasonable offers and iust admonitions to induce them to participate with vs in the triumph ouer the Beast by renouncing her superstitions As for the English gouernment I say that it is grounded vpon Gods word so farre foorth as it concerneth the state of the Clergie instituted in the olde Testament and confirmed in the Newe And concerning the gouernment of the French Church so much as concerneth the equalitie of Ministers it hath the like foundation in Gods word namely in the example of the Apostles which may suffise to authorise both these formes of estate albeit in seuerall times and places None can denie but the Apostles among them selues were equall as concerning authoritie albeit there were an order for their presedence When the Apostles first planted the Church the same being small in affliction there were not as yet any other Bishops Priestes or Deacons but them selues they were the Bishops and Deacons and together serued the tables Those men therfore whom God raiseth vp to plant a Church can do no better then after the example of the Apostles to beare them selues in equall authoritie for this cause haue the French Ministers planters of the reformed Church in Fraunce vsurped it howbeit prouisionally for it is a matter auowed that they hold their discipline but by prouision reseruing libertie to alter it according to the accurrences But the equalitie that rested among the Bishops in the primitiue Church did increase as the Churches increased and thereof proceeded the creation of Deacons and afterward of other Bishops and Priests yet ceased not the Apostles equalitie in authoritie but they that were created had not like authoritie with the Apostles But the Apostles remained as soueraine Bishops neither was there any greater then they Hereof do I inferre that in the state of a mighty peaceable church as is the Church of England or as the Church of France or such like might be if God should call them to reformation the state of the Clergie ought to be preserued for equalitie would be hurtful to the state and in time breede confusion But as the Apostles continued in this perfect equalitie so long as their new planted Church was small so should equalitie be applied in the planting of a Church or so long as the Church continueth small or vnder persecution yet may it also be admitted as not repugnant to God word sith it hath takē place in the Church in those places where alreadie it is receaued rather then to innouate any thing I say therefore that euen in the Apostles time the state of the Clergie increased as the Church increased Neither was the gouernement vnder the bondage of Egypt during the peace of the land of Canaan alike for the Israelites had first Iudges and as their state increased they had Kings God him selfe likewise first dwelt as a shepheard in a Tabernacle built by Moses but afterward as a king in a house built by Salomon And the tree of life beareth twelue fruicts according to the twelue seasons of the yeare whereby we are taught that such as haue charge of the Lords garden must vse the fruictes thereof according to their seasons It is also to be thought that the Ministers of the Reformation which planted Reformation in Fraunce had respect to their businesse and to the worke they tooke in hand when they brought in this equalitie which was to plant a Church and to begin after the maner of the Apostles when they planted the Church at Hierusalem as also they meant not to reuerse the state of the Clergie either to submit it to their orders whensoeuer the Clergie or whole state of France should happen to admit Reformation But their purpose hath tended to ouerthrowe superstition and in the meane time to beare them selues according to their simple equalitie which in deede was the true meane to Reforme the Church whereas had they meant both to abolish superstition and to reuerse the state of the Clergie they should with one hand haue reformed the Church and with the other haue deformed the state And they that presumed that Reformation must needes subuert the state of the Clergie conceaued that foreiudgement out of season and without any sufficient cause their foreiudgement hath bred great calamities in Fraunce Wherupon I inferre that he which would take occasion of the equalitie brought in into Fraunce to reuerse the estate of the Episcopall Clergie among the Reformed shall greatly wrong the cause of those who therevnder haue reformed Fraunce and had neuer that intent as also they should resemble the dogges that would go into the vineyard but carie a yoke at their neckes that keepeth them out for they should carie with them the let that should hinder them from compassing their intents for there is nothing that hindereth from achiuing to perfection but it may be accomplished without preiudice to the state Iesus Christ taught perfection yet spake he neuer against the state but alwayes excepted it saying that these things we must do yet not leaue the others vndone neither can there be any good thing done with the ouerthrow of the state but may more commodiously be done without preiudice to the state And Christ when they came to tempt him excepted the state not onely in Ecclesiasticall causes but also in Ciuill saying Giue vnto Cesar that belongeth to Cesar and to God that belongeth to God as also he would take no notice of Ciuill iudgement when he was required to agree a man with his brother teaching vs by his example discretly to vse circumspection in time and place As also it were but a bad consequent to say there be abuses in the state and therefore we must subuert the state but it were a good consequent to say there be abuses in the state they must then be corrected albeit without preiudice to the state I say the reason is not altogether like when there be superstitions contrary to conscience for then must we forsake them and separate our selues therefro according to that which is