equall with him selfe I say then that the Ecclesiasticall dignities haue place euen to the highest but not vniuersall which vsurpeth dominion euen ouer kinges yea so farre forth as to dispose of their scepters and crownes and I will proue my saying thus The high Priesthood of Aaron was subiect to the iudgemēt seat of Moses and the kingdome of Iuda Also in the law which God set downe there was no Priesthood aboue the kinges and that by reason of the law sith that vnder the principalitie of Moses there was a high Priesthood therfore it followeth that vnder euery Christian soueraigne principalitie there should be a chief Bishop yet not so as to acknowledge any vniuersall Bishop Sith also that Iesus Christ would not ordeine any to be greatest among the Apostles it followeth that there ought not to be the greatest among the chief And Iesus Christ forbiddeth his Apostles to vsurpe dominion the vniuersall Bishopricke is therfore no lawfull order but a cōfusion engēdred by Babell If any mā will alledge the pretended donation of Constantine the great I aunswere that many impugne it as false besides that a couenant cā not be of any force to abuse or to vse it cōtrary to good maners as the Pope striueth to vphold superstition repugnant to all good maners and true godlinesse yea the ingratitude of the receauer of the donation maketh the donation voyde but the Popes haue practised all ingratitude against the Emperors procuring their subiectes many times to rebell prescribing their Empires working their deathes betraying of them as Fredericke Barbarossa was betrayed to the Turke and treading vpon their throates with such other ingratefull insolencies Againe the Emperour hath no authoritie in Fraunce he can not then giue the Pope any there In Fraunce Constantines authoritie is vnknowen neither doth any man giue that which he hath not nor can transferre any further right then his own But if he beare him selfe vpon the authoritie of Doctors I will alledge one Doctour euen S. Gregory who saith that the first that shall take vpon him to be vniuersall Bishop shall be the forerunner of Antichrist If they alledge the Coūcels I answere that some of them haue improued the Popes authoritie albeit some others assembled by the Popes driftes and practises haue approued it And admit the Councels had without contradiction approued it yet let vs looke whether their Decrees be grounded vpō Gods word for in that case we must obey them as also if they be not contrary to Gods word But Iesus Christ expressely forbiddeth such dominion then may no Councell authorise it For S. Paule saith that he may doe nothing contrary to the truth how then shall the Councels be of force against Christes expresse prohibition Againe in Fraunce the king hath the Ciuill dominion and the Parliamentes haue no dominion but the iurisdictiō likewise in England the Queene hath the dominion and the Bishops the Ecclesiasticall iurisdiction But the authoritie which the Pope vsurpeth is a dominion which exalteth it selfe aboue kinges and therefore by Gods word expresly forbidden Thus hath the Pope no right neither any colour in Gods word neither is there any king or prince by Gods word subiect vnto him no not so much as any chief Bishop that is bound to acknowledge him But all kinges and soueraigne princes may in their kingdomes and principalities establish chief Bishops after the maner and example of England I haue before shewed that the state of the Clergie is no cause of our separation from those whom in Fraunce we call Catholickes and therefore the abuse may be thought to be the cause but it is not for there is no gouernement wherein there may not be abuse but the abuse simply it not sufficient cause of schisme We know that there was neuer any more excellent gouernement then the same which God established yet did the childrē of Hely the high Priest cōmit great abuses defiling the women appointed to watch the tabernacle against the peoples willes and contrary to the custome established in the law chusing such meates as they liked in the Priestes kettles The people cōplained hereof yet made they no schisme as in deede they ought not and now if we were to complaine of the Catholickes but for their simple abuses we should haue no cause to make any schisme well might we haue occasion to cōplaine yet not therefore to separate our selues It may be thought also that ceremonies are the cause of our separation from the Catholickes yet are they not so howbeit I make great difference betweene ceremonies and superstitions for superstition is forbidden by Gods word so are not ceremonies for there be three kindes of simple ceremonies one Legall an other Euangelicall and the third indifferent yet not contrary to the word of God The Legall are abolished as concerning the letter but doe remaine as concerning the spirite cōsidering that their truth is eternall abideth for euer as the word of God The Euangelicall as the Sacraments are necessarie And others there are which be indifferent as not forbiddē by the word of God for the which one should not condemne an other The same are such as are vsed in sundry Reformed places as in Englād Switzerland and els where In which ceremonies the Reformed faithfull ought to haue respect to modestie one to beare with an other according to the rule of S. Paul who saith Let not him that eateth not despise him that eateth and he that eateth let him not reproue him that eateth not that is to say let not one condemne an other True it is that there be foolish and trifling ceremonies as in Baptisme to put the spatle of the Priest into the childes mouth when as sometimes the Priest shall be halfe a lazare halfe rotten and haue rotten teeth or a stincking or corrupt breath which can not but be daungerous for the child and therefore vpon so villanous a custome the father may sometimes take occasion not to cleaue thereto as also there be garments which being worne vpon any signification and for distinction in callinges are ceremonies but if we attribute any vertue vnto them they be superstition The cause thē of our separation cōsisteth not in the state of the Clergie neither in the abuses nor in the ceremonies but in the superstition Superstition do I call all worshipping of false Gods false worshipping of the true God or euery worship contrary to the word of God As for the word superstition it is a Latin word and may be taken diuerslly It may be takē for that which in Latin is called Superstitum parentatio that is to say the suruiuours funerals there hence transferring it to any other false worship or rather super statutū cultum extranea prophana adiectio taking super in stead of praeter or contra which signifieth all worship that is added besides the same which God hath established The Greekes do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the worshipping
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
expresse words by the mouth of S. Peter yea and of Iesus Christ him selfe doth forbid the vsurping of dominion ouer the Lordes inheritaunce and the making of marchaundise of men or mens soules as the Reuelation calleth it and therefore he is an hereticke and in performance of the kinges vowe ought to be driuen out of Fraunce I say driuen out of France that is to say his dominion driuen out of France It is alledged that no hereticke ought to succeede to the crowne To this article may the king of Nauarre well subscribe for in him is not to be founde any one spot of heresie but it is a sclaunder of the Pope who lendeth him this charitie to the ende to weaken the partie of the Reformation and so to strengthen the League so strongly that it may ouerrule both king and commons and shut vp the king in some Couent of Charterhouse Monkes for to make one of the League a creature of the Popes and one of the king of Spaines PeÌ„sioners king and through him to trouble the whole state of Fraunce and abolish the priuiledges of the French Church For long hath the Pope longed to set in foot and many a day hath he begun to molest the French kinges now he shieldeth him selfe vnder pretence of Reformation but where was Reformation at the warres of Millan when the Popes did nothing but lay snares for the kinges of France in the behalfe of the Emperour and king of Spaine who so will peruse the remembraunces of Bellay shall therein finde examples enough yea now albeit the cause of the ReformatioÌ„ were not yet would he finde occasions to trouble the kinges of France and therefore it is an easie matter for him to finde that pretence thereby the more cunningly to compasse his driftes And had he euen set his foote vpon the kinges throate yet were it no newes for he hath done as much to the Emperour or had he thrust our king into some Monasterie yet should he not be the first either Emperour or King of Fraunce that the Popes haue couled Many times did I marueile why the Popes should accuse the Reformed Princes of heresie yea and all Reformation but hauing read the 12. Chapter of the Reuelation where it is said that the Dragon and old Serpent which is the deuill doe accuse our brethreÌ„ before God both day and night I was resolued for it is not vnnaturall for the child to imitate his fathers actions The king hath bene counsailed to permit but one ReligioÌ„ in France the counsell is good if it may be compassed by reason There be two wayes to atchieue it or at the least to try it for man purposeth but God disposeth The first is the same which the Turke vseth in mainteining of Mahometes law and that is the sword but this meanes is bloudy cruell and doubtfull for the blowes are to be deuided and he is assured of winning nothing but stripes yea and it is tyrannous whereof we conclude that the king will neuer take that course vnlesse he be forced by the League worke tyrannie against him selfe For this we know that by nature he is no tyraÌ„t so that if it come to that passe all Frenchmen in reason are to take armes to free the king from the tyrannie of the League Also to take away a schisme is to put out a fire with fire or with oyle But fire is neuer quenched with fire but with water that is the fire of schisme must be quenched with the water of reason which is stronger and standeth with more equitie then warre it selfe The other meanes is sure may be performed without bloudshed yea it is a Christian meane grounded vpon reason truth and godlynesse It consisteth in reiecting the yoke of the Spanish Inquisition and Councell of Trent propounded by the League restoring the Catholicke Religion to the libertie of the Nicene Councell free from the Pope and burthen of his superstitioÌ„s This course if the king would vndertake we should neuer neede to feare the League for albeit the League and Clergie would cut of all the faction of Reformation yet should not Reformation quayle for God vpholdeth it and for proofe hereof the experience of 30. yeares might suffise But if the king and Clergy would fauour the cause of Reformation the League would make no greater hast then to hide it selfe The Clergie may imagine that this can not be done without their hurt and losse in respect of diuers donations made vpon some abuse or superstitions and vnlawfull vse hereto I aunswere that it is not necessarie that that which hath bene giuen to an vnlawfull entent should therefore be taken away but rather conuerted to a better vse as were the 250. golden censers offered for a conspiracie by Cores confederates which were conuerted to a good vse vidâ—l to be turned into golden plates to be layd vpon the Lordes altar Euen so that hath bene giuen to pray for predecessours soules departed may be conuerted to instructions for successours suruiuers or to pray to God for them so should the Clergie encurre no losse But if the Clergie will not be content with so manifest reason but obstinately bending against the truth seeke our subuertion we will leaue them to trye in vayne how to root out Reformation and wast their reuenues for we know that in the end they shall be forced to come to it God can well enough reclaime them either of their owne accordes or by great punishments and therfore let vs suffer them to runne their race for when they haue runne well they must stay and yeeld thereto When a man hath a sute it helpeth much to doe his whole endeuour and to offer his aduersarie all iust and reasonable offers for by that meanes he may bring his aduersarie to reason and agreement he also cutteth of all sutes or els conuinceth his enemy of frowardnesse and so iustifying his cause enclineth the Iudge to fauour him Euen so we knowing that we are to deale with the great Iudge which is God also that we owe a duetic to our king doe seeke to finde out all meanes how to satisfie him with reason and to turne away his wrath which the Leaguers doe wrongfully kindle against vs and therefore we offer to the Catholikes so much as in right reason and equitie we may so as it is not our fault and we doe wash our handes of it before God and thus they are to see that in contemning the iust motions that we make and propound they disdaine not vs but the truth which is of God For if they haue any harme it is their owne fault and God will not punish them but vpon euident iust reason for their contumacie in that they would not obey his truth If a man inuiteth his friend to his table at dinner offereth him an apple to eate and it chaunceth a worme to be therein as sometimes it happeneth he will not vrge his friend to eate the worme with
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
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
can therfore no longer trust him for he will with one eye laugh vpon him and with the other betray him God preserue vs from Iudas Iscariotes kisse The Serpent that lurketh in the grasse is daungerous for we feele her before we see her neither doe we perceaue her but by the wound that she hath made in vs. Thus may the Pope be dismembred Spaine lyeth too farre from the rest of the dependances of the Papacie to be able to ioyne or succour them besides that it is weake of bloud The king of Spaine shall find enough of the Defensiue albeit he enter not into the offensiue The Prince of Parma can not doe much for the League he acquits him selfe well if he keepe his owne which he hath gotten by force and roughnesse and by money neither is he beloued of the inhabitantes of the countrey who will easely reuolt as reaping but small contentment at his handes and being but badly affected toward him Many Italian Princes and Lordships also do hold of the Pope in Fee that had rather be their owne men then an other mans and therefore will not faile to take occasion if it be offered and would soone condiscend to a Counterleague so as if any man would but renew the path which Charles of Bourbon first traced out these would soone enlarge it and vpon a necessitie finde mē enough to share in the bootie by reason of the great wealth that Rome hath long gathered together so did Darius riches draw his enemies to his destruction Of the King we may with the old Poete say Vnus homo nobis cunctando restituit rem Non ponebat enim rumores ante salutem For he hath suffered them to speake that accompt his wisedome timorousnesse suffring those to speake hath done better then to haue spoken He hath bene wise enough to bring his purposes to their point period with great dexteritie hath wisely holpē him selfe with the Prouerbe He that can not dissemble can not raigne To be brief he hath bene able enough to ouercome the League for the death of the Duke of Guise is the victory ouer the League to which victory we may also adde an other that is that he hath ouercome many a mans hope It is nothing for Hanniball to know how to ouercome if he know not how to vse his victory But I hope the king will crowne this his good beginning with a better prosecution for in these purposes it is requisite to vse great circumspection discretion and moderation and that the king haue honest and faithfull men about him For more are the Popes secrete driftes to be feared then the open forces of the League And sith the king is shipt in this action he can not but saile on while the winde bloweth These three thinges were necessarie to abandone the Papacie to strengthen him selfe with the Clergie and by re-union of his subiectes to reunite his forces There is nothing more weake then the Papacie yet is it strong if it be strengthned with the Clergie but if the Clergie be separated from the Pope he is vtterly ouerthrowen if we abandon him he can not resist He can do no hurt to those that forsake him but to those that take part with him Also albeit the Clergie were of the League yet doth it not follow that the king should impute vnto them the conspiracie of the League for the principall heades thereof did still perswade the rest that the king had intelligence with them neither did it fully appeare to the contrary but by the Duke of Guises death Also it is not good for a maister to see all that his seruaunts doe but he must see some part and passe ouer the rest And clemency is very requisite in a king I would wish the king not only to mainteine the state of the Clergy but also to relieue them frō the exactions of the League I wold wish the Clergie to prouide for the schisme by abolishing all superstition and surely the sooner the better for ending of the calamities of this warre for they may see that a great part of the burden lighteth vpon their backes which to remedie the first point were to quench the schisme to the end the king might reunite his forces to withstand the League and that were the surest way for their estate which still tottereth vntill there be such a Reformation as may no whit preiudice the state neither shall they euer finde fitter occasion then now while the king standeth in neede of their amitie that the Clergie may be his shield against the Pope and the League Besides that our king is a wise and discret Prince who will make no innouation in his state besides that in all euents if once there were a Reformation of superstitions made they might more easily maintaine their estate only then both their estate and the superstitions together considering that their estate is frō God and instituted by Gods lawes whereas the superstitions are of deuils as Sainct Paule teacheth to whom God is an enemy and it can not be but God will destroy them and that can no worldly man preuent yet may we prouide for the estate Let vs looke that we resist not God lest he continue his chastisements by warres but let vs appease his wrath by framing our selues after our duetie so will God conuert our calamities into felicitie and doubtfull warre into an assured peace I pray you are not an infinite number of liuing Images of Gods making who by these warres are oppressed of more importance then a few dead Idols hewen out by caruers of Images which by the Catholicke Romish Religion are mainteined in temples and Churches Let vs take care for Gods Images The last yeare at the Easter faire at Francfort I caused to be printed a Latine Treatise of the day of iudgement or of the seauē general iudgements wherin I proued seauen general iudgements of God whereof fiue are already past and the sixt or last sauing one is the iudgement of Babylon whose principall period was in the yeare 1588. which many haue noted as a yeare of maruels and the last is to come in the end of the world I sayd that in that iudgement the Papacie should come to ruine neither was it any apparance that caused me so to say euery thing seemed to premize the contrarie The League swelled vp in Fraunce but especially in Spaine euery man looked after great effects there was no speech but of great preparations and prouisions for warres made both in Spaine and in the Low countreys There was no discourse but of the wonderfull effects of the Spanish Nauie ioyned with the Prince of Parmaes power There was great preparation in Flanders of sadles bridles for the English geldings I said also when the whore of Rome shal say I sit a Queene am no widow neither shal I see any sorow then shall there fall vpon her widowhood weeping and nakednesse For we know that the Beast must be
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.