made Israell to sinne Micheas and Elias accompanied Achab and Ochosiah both Idolaters Our Sauiour Christ visited the countreys of the Iewes and soiourned among them euen when they were most corrupt and swarmed with sectes heresies as is sayd he communed with Saduces that denied the Resurrection he eat and disputed with Pharisies he liued with Publicanes he gratified and honored the Gentiles with his presence preaching and miracles Th'Apostles bestowed most part of their care paine power and knowledge to conferre and communicat with the Gentiles they built founded Churches among the Gentiles they left the faithfull in the same countrey the same towne the same house with the Gentiles they permitted to the Christen woman the mariage already made 1. Cor. 7. to abide with her infidell husband saying what knowest thou ô woman whether thou shalt saue thy husband or what knowest ô husband whether thou shalt saue thy wife Shall we be so hardie as to pronounce that all these holy exāples be so many faults which we ought not to folow shal we so arrogātly ouerweene our selues after so many holy precedēts as to force the sacred Scripture to speake that which it doth not deliuer vs a doctrine not onely contradictorie to it selfe but also contrary to possibilitie For if it teacheth that we ought not abide in the same countrey and towne with Pagans and heretikes the holy Scripture bindeth vs to a cōdition impossible Into what parcell of the world may we goe where are not Pagans insidels heretikes and schismatikes Th' East and South swarme with Heathnish Idolaters the West North haue so many sects as families In what town in what company shall we hope to find one cōmon vniforme and assured consent of the truth seing among the twelue Apostles visibly taught by our Lord by words miracles conuersation example of life one was found that durst doubt of the Gospell and attempt the abolishing and ouerthrow thereof that banded himselfe against the truth bountie and power of God endeuouring not onely to gainstand God like the Geants but also to put him to death How shall a man sort him selfe with a company well assured in truth rightnes of doctrine faith sith he can not discouer nor discerne the knowledge wills and beleef of men bycause of their hypocrisie and false semblant at this day in all dealings but principally in case of Religion Mar. 13. 2. Cor. 10. we liue in the time that wolues disguise themselues in sheepes clothing and Sathan trasformes himselfe into an Angell of light false Prophets borrow the cognisance of good and true Disciples they that know the truth and dare not speake confesse it are cōstrained to stāmer with the cōmon sort Behold how none but the holy Ghost can touch to the quick or truly reproue thē of sinne John 16. that beleeue not in God as S. Iohn writeth therfore it passeth mās power to discerne the faithfull from the infidell The Lord doth not say that at his cōming he shall finde all his elect gathered in one cōpany but that he will gather them frō all parts of th' earth Luke 17. that two shal be in one bed th' one takē th' other refused two shal be grinding in a mill th' one takē th' other refused Morcouer the holy Scripture assureth vs that the Lordes field can not be without darnell that the visible Church cā not be without corruption schismes without enemies within without that while she is in this world she cā not enioy the title of Triumphant that she is named Militāt so she is in deede for she hath continually to sight against innumerable enemies domestical forrein So saith Iesus Christ that his doctrine shal bring a great cōfusion of miscōceiuing Mat. 10. enmities cōtrarieties between Potētats dominions Marke 13. between the neerest kinred frends Luke 12. within priuat houses families for religion sake S. Paul saith 1 Cor. 11. there must be heresies amōgst vs to th' end that they which are approued may be made manifest Let vs thē leaue these delicacies dainty tendernes for another world and in the meane while apply submit our selues to the necessity of the prophesies whose accōplishmēt cannot be auoided let the exāple of the whole church cōfort vs let vs resolue our selues on that which cannot be otherwise during the tune we shal inhabit this earth Let this counsell of S. 2. Tim. 4. Paul to Timothie sound in our ears euermore They shall after their owne lustes get them an heape of teachers and shal turne their eares from the trueth and shall be geuen vnto fables but watch thou in all things suffer aduersitie doo the worke of an Euangelist and elswhere hold not the disobedient person as an enemie but admonish him as a brother He saith not despaire of him leaue the Church she abandon all but watch and trauaile admonish him brotherlie to the end the let be not in thee that the worke is vnperfect Although th' enemy hath forced our trēches baricados so that he is with vs pell mell that he is come to cope hand to hand we must not flie we must determine on the combat we must r'ally and stand strong to the Corps du gard hard by our chiefetaine within the shadow of our colours Seing then we cannot choose but be intermedled with heretikes we must watch ward and trauaile for our own defence against them we must geue th'onset with spirituall armes their presence must stirre vp and whet our carefulnes Seing the Church is militant it must not geue ground but abide where th' enemie is Who so flieth from his enemie and hath withdrawen himselfe so farre that he can not smite heare nor see him may not be termed militant or one that maketh warre We must keepe so close to our enemies that they see our fires heare the sound of our drummes and trumpets that they see heare and feele the glittering the noyse weight of our weapons Euen so the Church militāt ought to approach nigh the heretikes namelie by charitie that they heare and vnderstand the sound of Gods worde that they feele the vertue thereof to their confusion condemnation or conuersion If we should not draw nigh to infidels and heretikes after some sort or other God would not call so many as he doth daihe by the efficacie of his word which he makes them vnderstand publikly by exhortations sermons and seruices and priuatly by particular studies and conferences Let vs not be afraide of them the spirit of God is not a spirit of feare 2. Tim 1. the word of God is mightier than all things the primitiue Church required not to haue the Pagans banished but onely to be heard of them the vertue of the Gospel was not enfeebled by their speaking dealing and dwelling among them otherwise the combat is not appointed for the decay of the elect but for their
haue be fallen certeine Lords of our time are so many punishmēts of their desloyaltie We see their misfortunes neither can we be ignorant of their trecherie we know elswhere the wretched ends of the periured as of Lisander Hannibal Siphax Caracalla and of Hebert th' Earle of Vermandois of th'Earles of Charolois Saint Paul and of others innumerable A Iew of this our age hath imputed all the miseries wherein those of his nation are wrapped to their faithlesnes Vnworthy is he the reputation of a faithful Christian that will violate his faith makes no reckning of it vnworthy is he to receiue faith of God or finde faith among men that knowes not how to keepe it They say that sinne is knowen by its trayne that sinne is the penaltie of sinne but chiefly that is verified of faithlesnes To this purpose do the Hebrues aduise men aboue all to beware of this vice for hauing crept once into their acquaintance by and by it growes familiar customary and domesticall We haue obserued that euer since this doctrine was receiued in so great a Synod of Bishops vnfaithfull disloyalty hath borne sway in all that hath byn done or treated among all the Potentats of Christendome among all Christians welnigh the Bishops are the chief heades thereof the euill from thence is descended to the members and so from member to member throughout the whole body I shame to say how since ye haue receiued and practised this goodly distinction ye haue mortgaged or rather forfeicted the honour and commendation of troth and fidelitie purchased so dearely and carefully amōg all nations by your predecessours Ye are at this day among all nations as a vessell wherein is no pleasure commoditie nor assurance Ye reteine the solemnitie of othes by custome ye leaue the truth by malice Shame will not suffer me to pursue this point any further Yet one thing will I add that faithlesnesse iustly bringes the faithlesse person in suspect that he fayles in faith towardes Iesus Christ for as one of the ancientes sayd none loseth his faith saue he that had it not Then my children ye that are Christians by the grace of God geue no place to Paynims in vertuous actes which nature reason law custome necessitie and your soueraigne Lord God do inioyne you so expresly folow the examples propounded by the holy Ghost to fortifie you against the subtil quirks wisedome of the flesh beleeue it not to be permitted which God forbiddeth and with indignation punisheth eschue not his cōmaundementes but eschue his wrath frame not his word to your passions to your reuenges to your ambition but frame your selues to it and by it rule your desires CHAP. II. Whether mens consciences ought to be compelled for Religion and how the Magistrate should be employed agaynst heretikes BVt ye wil tell me perhaps that ye are not moued to begin this warre by disloyaltie nor by desire of reuenge nor by other euill passion but through zele ye beare to the glory of God to th' aduancement of the kingdome of his sonne our Lord to th'edificatiō of his Church through the charitie ye beare towards all men whom ye fayne would haue to be all good Christians whō ye would marshal in the Church vnder th' obedience of God or cut of the refusers to cease all blasphemies and abominations that they commit against his diuine Maiestie and to purchase assured tranquillitie to all the faithfull The holy Ghost foreseing as it seemeth your excuses saith that Saul assaied to destroy the Gabaonits through a zele he bare to the children of Israell and Iuda this his deuotion was deemed sinne against God the Israelites and namely the children of Saul incurred Gods displeasure for this sinne 2. Reg. 21. as hath byn sayd Moreouer the Iewes persecuting the Christians euen then when they crucified the Messias were inflamed with a most ardent affection towards God and their Temple by this their affection th' execution thereof they deserued the wrath estranging curse and punishment of God S. Paule speaking of them and of th' euill they did to the faithfull saith Rom. 10. I will beare th'Israelites witnesse that they haue the zele of God but not after knowledge Ioh. 16. Iesus Christ said to his Apostles the houre commeth that whosoeuer shal put you to death shall thinke he doth God high seruice 〈◊〉 suppose you that this zele did excuse the murtherers of the Apostles 2 Reg. 6. Likewise with very great zele did Oza stretch forth his had to vphold the Ark of the Lord howbeit he was punished Zele then is so sclender an excuse of sinne that it selfe is sinne if it be not directed by sound skill knowledge Man is not licensed to seeke th' execution of whatsoeuer himself conceiueth shall serue the glory of God He must learne and know by Gods word what he is to desire whereto his indeuors must tend what way he is to take what meanes he must vse It is well done to couet and seeke th' aduancement of Gods kingdome th'accōplishment of his Church it greatly concerneth vs to behold the number of the faithful very soone fulfilled for the glory of God and our owne sanctification glorificatiō but yet let it be done with discretion The holy Ghost is the chief workemaister in building the Church let him controll vs let the meanes that he hath taught conduct vs we can not be ignorant if we but cōsider how he hath proceded euer since the creation of the world to the building of the Church the house of God He would neuer be serued with the violence of men of fire of sword and of the halter to compell men to enter into the Church Adam Seth and Enos enforced not Cain to returne to God after he was plunged in dispayre when he had forsaken God his countrie and consequently the Church by reason of his sinne Noe vsed not weapons to compell the people to turne to God but praiers and preachings in the name of the Lord he laboured to conuert them by words and examples of godlines he manaced them not with his owne wrath or with his owne armes but with the wrath and armes of th' Almighty Abraham longed with all his hart to see th' effect of Gods promises he saw in spirit already the Church filled with nations innumerable he beheld about him great power he fought he ouercame but yet he neuer attempted to bring men to God by armes The children of Israel fought vanquished conquered and destroied many nations yet where can ye finde that they went about to constraine one onely man of so many peoples to suffer their circumcision and become one of their Church if they had propounded to th'Ammonits Moabites Philistins and to the Syrians which would haue yeelded to all conditions of peace for to liue peaceably by them thus wee will leaue you in peace in your houses and families among your wiues and children we will leaue you your goods your
shall hardly finde in the Gospel one commaundement to condemne the heretike to death but ye shall finde there as it were qualifications restraints vpon that commādement of the Law It is written in S. Matthew if he hearkeneth not to thee Mat. 18. tell it the Church and if he hearkeneth not to the Church let him be to thee as an Ethnik and Publican it is not written deliuer him into the hands of the Iustice or of th'Executioner it is lesse written massacre him S. Paul saith in the times of heresies watch trauaile doo the worke of an Euangelist he saith not make leagues and conspiracies commaund and mustre armies dispatch al with th' edge of the sword The number of peruerse heretikes was great in the Apostles time their writings are full of complaints against them But what Did they therefore runne to these extremities of raysing powers to roote them out No they punished a fewe to restraine the rest not by the sword which was forbidden them but by the wonderfull power of the word These extraordinarie actes are lessons for our ordinarie Magistrates whensoeuer they meet with multitudes infected with heresie first to vse lenitie leasure and labour to winne them all if it may be than to punish the Arch-heretikes by death to the terror of the residue and euermore to beware that he make no generall executions For so shal he imitate th'Apostles administration of iustice in cases of religiō nay he shal imitate his Lord God who if he sometimes send sodain vēgeāce on a few for their wickednes misbeleef yet doth he long time patiently abide the conuersion of innumerable others Again how know we the time of Gods calling the election belongeth not peculiarly now a dayes to any certain natiō the gate lies open to all he brings into his vineyard some in the morning others at noone and some at night If the people of God had in old time destroyed all the Gentils they had withall destroyed so many Churches which since haue bene gathered of Gentils How know we whether he that is at this day an heretike or schismatike shall be so an yeare hence How know we whether God will call his children neuewes or his neuewes children He that had consumed with fire the townes of Europe infected with Arianisme for certaine hundred yeeres how much had he hindered the kingdome of our Sauiour the fulfilling of the number of the faithfull seing that out of those Townes the Lord hath taken daily doth take some to finish his accompt If ye tell me that all lewd persons guilty and conuict of other crimes may stand on those pretences to auoyd or make blunt the Magistrates sword I will answere you that betweene heresie and other common crimes th'ods is very great For the heretike put to death without pause seemeth to die in a harde case and few there are of them that make shew of repentance while breath is in their bodie and no maruaile For their hearts are so hardened that they had rather leaue their life then their opinion And can ye persuade them to repent who will acknowledge no offence As for other malefactors their crimes are open to their conscience their faults proceeded not of error in saith but of frailty in flesh That they acknowledge them is one good step to repentance that they are sory for them is another as good that they haue faith they professe in wordes that they die true Christians charitie willeth vs to presume and leaue the rest to God Behold therefore the cause why the greatest penalty allotted heretikes except a very few in the primitiue Church was banishment till the time of pope Pelagius that fate in the Pontificall sea about the yeare of grace 557 who was the first that ordeined they should from thenceforth be punished with death and till that time though most heresies had already made their inrodes and inuasions yet among them were few heretikes condemned to death And to say the truth this maner of dealing of the primitiue Church well weighed shall appeare founded on manifold reasons and auctorities which I let passe at this present Now this discourse importeth at least that ye should not proceede so hastily in such pursuites as ye are wont and yet will not I conclude that heretiks must be left vnpunished But contrariwise do affirme that the Magistrate ought with his sword to smite the heretike duely conuinced Howbeit my former caueat must alwaies be remembred that the Magistrate is not to attempt any such exemplary punishment when it may bring the Church Estate to confusion hauok and ruine in which occurrent our Sauiours doctrine is to be practized that is to leaue the darnell in the field till the day of haruest and not seeke to roote it out for feare of plucking vp or spoiling the good corne that growes among And that conformably to the histories cited as well of th' Emperours Maximian Galerius Constantius Constantine the great Iouinian Valentinian Valens and others as of Charles the fifth Maximilian and Rodolph now reigning conformably also to the proceedings of the most part of our neighbors agreeably moreouer to the maturest and most deliberate Arrestes of all our soueraigne courts geuen in the beginning of these ciuill warres all which histories I need not repeat It were good that the Church and Magistrate agree to iudge and represse heretikes it is true but it behoues the word of God to be receiued into their company and be president among them as being chiefe of the three Crownes that are in the world and to iudge according to the same for somuch as to it onely belongeth to decide all differences of religion for sith it is the seruice of God and his glory which in true religion is sought we must be directed by his cōmaundement and not by mans where they be contrary Most seemely it is that Iustice should mainteyne the Church that Moses and Aaron should be brethren but yet Iustice must not vniustly fauour the Church Exod. 32. Moses must not blush to rebuke his brother Aaron sharply if he forsaketh Gods commaundements to assist th'importunities of mens fansies it must not be that through their mutuall support euill counterpeized the one of them should ouerthrow the other and the whole common-wealth with all it is expedient that Moses and Aaron viz. Iustice and the Church should linke themselues against heretikes in such wise that the Church incurre no daunger For in case of euident perill men must attend the extraordinary hand of God Num. 16. as they did in behalfe of the great multitude which fauoured the strife about the Priesthood For had they vndiscretly put hand to weapon they should haue greatly troubled and hazarded the whole body of the Church they had buried many of the faithfull vnder the heapes of th' other and therefore they addressed their prayers to the Lord and cōmitted the cause to him To be short our loue to the Church as is
manifestation and glory and for th'aduauncement of the spirituall kingdome We haue a captaine that cannot be put to the worse if he lets the enemie approach it is not to the hazard of being vanquished and we with him it is for to trie the valour of his soldiers to discerne the faithfull from others Let vs not doubt if we belong to him he wil neuer lose vs. Notwithstanding it is good for euery one to trie and sound him selfe and as he feeleth in his heart th' assurance and motion of Gods spirit so to go forwarde to the medley If the Apostles Bishops and Ministers of the Church had bene so delicate and tender as we would be both Afrik and Europ had not yet bene washed from the steine of Arianisme we had neuer heard the souÌ„d of the Gospel we should not haue bene so nigh as we are to th' accomplishment of our Sauiours Prophecie Mar. 13. that all nations must heare the noise of his voice there should be no Christen Church neither should any haue bene for all these things could not haue come to passe without communicating with Pagans and Insidels as hath bene saide Phisitions do visite the sicke so should they that are able succor persons spiritually diseased howbeit discreetly wisely according to the doctrine of S. Paul to haunt them for their soule-health for th' aduancement of Christ his kingdome measuring their haunt according to th'assuraÌ„ce knowledge ability that God hath geuen them lomtly there is no occasion to dispaire of the recouerse and conuersion of them of this time for God hath rescued and healed soules more desperatly sicke than they Finally let vs ponder how Popes in this doctrine haue bene contrarie to theÌ„selues which maketh vs doubt that sometimes they applie their doctrines to their passions and to their commoditie as soone as to the veritie Councels Popes Emperours Kings of Fraunce and the greater part of other Kings Lords of Europe haue permitted the Iewes to dwell in Cities of Christendome to erect them Sinagogues and exercise their religion there are of them moreouer at Rome where the Pope holdeth his See they haue bene receiued and comprised within Christen Common-wealths they haue bene admitted to the power and part-taking of generall and particular policies the Emperours by their lawes and ordinances approoued of the Pope haue called them to publike charges honors and dignities with Christians and ouer them Furthermore Popes haue not only receiued into Christendome the enemies of the Gospel but haue also licensed Christians to seeke them dwell and traffike with them and for that ende to trauerse all the compasse of the world to aduenture al the dangers of th' earth the sea the aire of men and of beastes So the Portugals with th' allowance of Pope Alexander the sixt traffikt with the Affricans the Sauadges and the IndiaÌ„s built dwelling towers forts among them Away then with your opinion it gainsayeth the letter and sence of the holy Scripture it gainestandeth the actions of our Lord of his Prophetes Apostles and of th' olde Church it is contrary to the power of the Church it is impossible to be performed in this world it is contrarie to it selfe and is condemned by their contrary actes that were th'auctors Admit that it were best most profitable for the Church if the nuÌ„ber were fulfilled if it delayed not hir glory that she were quite separated froÌ„ infidels and heretikes yet sith this fulnes of contentment and triumph is kept in store for another world we must acknowledge that where we are commaunded to separate our selues froÌ„ them it is chiefly meant of Ecclesiasticall separation to th' end they may haue the mark of enemies and not the separation ciuile politik Lo here againe how the Lord instructeth vs wherein to communicat with them and wherein to deuide our selues from them Loue saith he your enemies Mat. 5. that ye may be the children of your father which is in heauen for he maketh his sunne to arise vpon th' euill and the good sendeth rayne on the iust and vniust Then as the Lord denies them not thinges common to all men the ayre th' earth the light and the water but denyeth them his holy spirit which he reserueth for his chosen so let vs not reiect those their societies that concerne but this world and are necessary to all men as they are men though not as the elect of God specially considering that we can not commodiously and without putting the Church in perill of ruine driue them wholy out from vs. God hath left them to the world tarying for their conuersion let vs leaue them by the Church tarying for their repentance and Gods grace to bring them in Meane while let vs with spirituall weapons with watchings and labours hinder th'executioÌ„ of their attempts Let vs make a rampar round about the Church of holines of life ioyned with earnest prayers and godly exhortations CHAP. IIII. Whether the order established in successions and namely of the Crowne ought to be broken bycause of Religion I Know that there yet remaineth dissension in your soule and that yee are not resolute Lo here your doubt well say yee be it that we must liue nigh heretikes and infidels seing otherwise it may not be and that it seemeth necessarie for th' aduancement of the kingdome of Christ yet must we trauaile as Saint Paul appointeth and do the worke of Euangelists to let them from plucking downe the building of the Church yea to let them from building in the house of God if it were possible Perhaps it is tolerable to liue with them vnder one politike gouernement prouided that we haue at the least equall power with them but it is intolerable to be commaunded by them by cause that seemeth preiudiciall to th' aduancement of the soueraigne auctoritie of Gods word For the most part of men conforme themselues to the manâ—r and Religion of their Princes By common obseruation all peoples require in their Emperours Kings gouernours not to vary froÌ„ them in ReligioÌ„ Th'Ægyptians approued not their king till he had learned and assented to the Religion of their Priestes likewise the Persians Indians and euery nation welnigh Ye alledge surther that the bond of Religion betweene kings and their subiects being rent in sunder and taken away there is nothing but confusion there is no more will and consent it is nought els saue force and tyranny that Religion aboue all things doth perswade and conteine subiects in obedience as appeareth by most Empires Monarchies and common wealthes begun enlarged and mainteined rather by Religion then by iustice and armes that in consideration hereof kings submitted them selues to the heads and Princes of their Religion or els were intitled them selues Princes of Priests and Sacrificers So did the Spartan and Romain kings call themselues soueraigne sacrificers Mahumet his successors the Caliphes Sultans the Sophies of Persia the kings of Calicut and of AEthiopia called
themselues soueraigne rulers of their Religió in all lands vnder their obediēce the Othomans also deferre the same honour wholy to their Muphtis th'examples of our Christians among thē our domesticall presidents to this purpose come fast inough into your memory Whereupon yee concluded that sith it pleaseth not God to fauour your king and you also with a successor descended from his loynes for that yee see the next heires to whom by order of succession the Crowne doth apperteine according to your lawes and customes not to be of like Religion to yours ye therefore by good right do prouide in good time not to admit their dominion to th' end ye forgoe not your Religion I acknowledge that all these considerations haue some waight but yet they must yeeld to causes of more weight they must geue place to truth I auow that the will of subiectes towardes their Princes Princes power ouer their subiects whereof proceede the hope of commoditie fauour honour and dignitie and the feare of their contraries do astonish men and make them stark blind and do imperiously commaund their consciences I wot well that most men follow rather the Religion of fortune then that of God we know it too well But with the faithfull it hath no place to whom nothing is more deare then the Church of God who confesse with S. Act. 4.5 Peter that they ought to heare and obey rather God then men who know it to be requisite that by such visitations the chosen should be confirmed and made manifest as also the Church rid and disburdened of men that are in it but not of it You stay besides vpon obseruations of Heathen people estranged frō the faith iwis it is not there that the Christian must seeke sixe his eye to finde out and take view of his Vrsaminor his Pole starre to direct guide assure his course according to the same it is against his dutie to order his resolutions actions publik or priuat by their lawes or customes there is light enough in the house of God to illuminate and lead vs out of the same house we should not seeke light all sulnes of truth knowledge is in the holy Scripture the spring of vnderstanding the fountaine of sapiēce the floud of science issue fro the same which not withstanding are as vanities to vaine mindes and full of fruict to soules full of grace The likehhood is great in that where as religions haue bene so mightie among Infidels haue mounted aloft and bin seated on the Thrones of kings ruling ouer them with so much pompe auctoritie and credit that it was an enchantmēr sorcery that Satan wrought and worketh yet to continue and renew the first maladie corruption of the Gentiles and miscreants He knoweth that true Christen religion should come and abide in all pouertie humilitie lowlinesse and obedience he filled the hearts of men with vanitie he put into their heads and persuaded them how the greatnes and assurance of mightie states depended on religion how the blisse and felicitie of this worlde are children or vndiuideable companions of religion he inured them to a religion of gold of siluer and veluet to make them more hard to be woon by the Gospell At this haue the Iewes and so many nations byside taken offence it irked them greatly to resigne the commaundements powers and riches the glory ease and contentment of this world to make profession of subiection and euery other misery preached and promised by Iesus Christ to his folowers against their expectation Ye suppose then that the estates fauours and commodities of this world agree with true religion that they fauour and exalt it that without them it can not be planted it can not encrease and stand on this opinion your doubt and the motiues thereof be grounded Beleeue me this opinion springeth from Satan For the Church of God hath its roote in heauen there it takes beginning thence it getteth grouth perfection and euerlastingnes Satan worldly men and the flesh are enemies of the same It is a marke of false and phantasticall religion when this world with the vanities lusts delights therof when scepters crownes their pompe do kisse and embrace it making it their foundation and main-stay So began Zoroastres th' Empire of the Bactrians Persians by the supposed religion of Horosmadis Trismegistus that of th' Aegyptians by the religion of Mercurie Zamolsis of the Scithians by that of Vesta Charondas of the Calcidians by that of Saturne Allinos of the Cretians by that of Iupiter Numa by the fained and imagined superstition of Nimph Egeria sustained th'infancie of the Romaine Empire which staggered and had quite fallen at the rising thereof but that he assured augmented it he prepared the storehouse of their willes forces which furnished all those warres that aduanced the Empyre to the loftiest degree of highnesse Th' abominable religion of Mahumet founded exalted and established the great Turkish and Persian empires The religion of Changuis and fond deuotion to his dreames began the greatnes of th' Empire of Cathay To be short the world and false religion agree too well they lend one another the shoulder but it fareth not so with the Church of God By this ye know that ye are my Disciples Iohn 15. saith our Sauiour when the world shall persecute you if ye were of the world the world would not hate you if yee were of the world the world would loue his owne now since ye are not of the world but I haue chosen you out of the world therefore the world hateth you Ye shal be hated of all for my names sake Math. 10. ye shal be brought before Princes and Kings Mar. 13. ye shal be scourged in their assemblies Ye shal be beaten and brought before gouernours and kings for my sake The friends of the Church are not of this world her enemies are the crowne glory of the church are not in this world she passeth by this world to goe receiue them in th' other the Church being here on earth is not in her owne countrey she ought not to set by earthly cōmandements why should shee demaund here that which is due to her elswhere her kingdome is endlesse and incorruptible the commaundements of this world are temporary corruptible Math. 20. and changeable it is to Kings Lords temporall to whom this dominion and auctoritie do rather belong And therefore true religion neuer raised any Empire and Gods will was not that she should sway any scepter of the mighty monarchies of Assyria Media Persia Greece or Italy contrariwise the Church hath almost cuer bene tributary or capture or in warre bene driuen to borow hir harbour and liuing as a stranger on earth Hebr. 11. posted from countrie to countrie at the pleasure it seemeth of Monarchs of th' earth So was Abraham posted from Assyria to Mesopotamia from Mesopotamia to Canaan from Canaan to Aegypt from
Aegypt to Canaan The people of Israel were deteyned in hard thraldome by th' Egyptians worne and welnigh consumed by the wildernes fought with by nations fubdued by th' Assyrians kept out of their country by the Medes sent home by the Persians they hyred their freedome of the Greekes were maistred and finally scattred of the Romaines The Christian Church began in an Estate most defaced then of al the world in Iury vnder the tyrannie of Priests and their partakers vnder the tyranny of Kings of that countrie of Deputie-Consuls Lieutenants of the Romain Emperours In fine th' Arabians Tartares and Turkes chased the Church out of Iury she entred other Prouinces of Asia in all humilitie and sufferance there she was oppressed by the gouernours people from thence expelled by the Turkes she is come into Europe where she hath found no fewer enemies then elswhere It is so farre of that the Church hath founded Empyres that rather she hath ruined them not of her set purpose but because th' inhabitants of the earth cou'd not endure her they smote themselues against her and so are sheeuered in peeces the Church hath alwaies bene as a cup of poyson to al the peoples round about her Zach. 12. as an heauy stone to them whosoeuer hath assaied to lift it vp hath bene torne asunder kingdomes haue bene eclypsed dismembred and suddamly come to naught how great mighty rich soeuer they were but the Church notwithstanding hath mainteined her selfe from the beginning of the world she hath euer yet continued and for euer wil continue what so euer her weaknes and pouertie is here below she hath neuer bene but an hādfull of lowly creatures and vnmiglitie and yet hath God preserued her maugre the huge multitude force and victories of those peoples that poured out their whole power vpon her to crush her quite they perished she hath escaped a douzen or thirteene meane persons without weapons and help of hande haue new-built her amid mens furie armes and torments Nations had no other care but to hinder them their scepters and swords were broken and blunted with bidding and striking they haue wrought their owne ruine the Church hath passed on her way she hath atteyned the port and land she hath bene preserued as pleased God Learne we therefore in no wise to mingle the cause of temporall gouernments with the cause of the Church learne we that true religion soloweth not fortune nor scepters ne leaneth on them but contrarily that scepters shun and reiect it that she takes not her encrease of them but contrariwise is proyned by them that God knowes well to mainteine and augment her as he iudgeth expedient all crossing gain-strise of worldly powers notwithstanding I wil not say that the crownes of this world and religion meete not God permitteth it sometime for to refresh his people afflicted and with fighting against their miseries tired and to shew that he is wel able if he will to geue them the contentments of this world but by and by remembring the frailtie of the flesh apt to corrupt if it be not exercised he sundereth them to certifie her also that she lay hold on contentation elswhere than here below the histories of the Bible are our lessons for all these things Then let not religion be to vs any more a cloked pretence to worke vnrighteousnesse to peruert the order of successions in denying to Princes Lords that which is their due If we haue sound it reasonable in iustice which concerneth priuate persons not to depriue the sonne brother neuew cousen or other kinsman reformed of the inheritance and whole succession of his father or other of his kin being Papist why practise we not the very same iustice in the succession of the Crowne the reason of both is all one the greatnes of the person fee or land causeth not difference in iustice Th'angle or corner is the reason of the whole Figure as then th'angle point of the greater square is equall to the'angle point of the lesse euen so in like difficultie the same reason holdeth betweene the great and the small But consider we yet your opinion on another side Doubtlesse all power is ordeyned of God as S. Paul saith Rom. 13. It is God that geues and translates the scepter from person to person from familie to familie and from nation to nation He taketh kings away and establisheth kings as saith Daniel Dan. 2. By him are aduanced Emperors Kings Princes Gouernors and Magistrates that is his seruants though most commonly they liue not agreeably to him but he vseth them as swordes that see not what they cut He stirred vp th' Assyrian kings to chastice the Israchtes the Medes to punish the Assyrians the Persians to deliuer his people He stirred vp good Princes to refresh chearish and fauor his Church the cruel and persecuting to correct and cleanse proine and pare away her pride riot couetise ambition and false semblant In his secrete counsell are made the particion of Prouinces on earth he sent Tamberlane into Asia Attila into Europe and the Visigothes into Afrike Sith kings are geuen and sent by him they are to be obeyed without enquiring what they be chiefly when they come by order accustomed for them we may not doubt of his will good and faithful Subiects do neuer refuse to obey a Gouernor sent them by their king they take notice but of the letters cōmission of their king by greater reason are we bound to receiue them that God hath sent vs without enquirie of their worthinesse or desert For kings both may and oft inough doo mistake in their clections and misse of their expectation and intents but with God it is not so he cannot be deceiued Euen he that absolutely commaundeth vs by his Apostles to obey them for conscience sake be it to suffer vexation and wrong onely because they be ordeined by him Rom. 13. Let euery one saith S. Paul submit himselfe to superior powers For there is no power but of God all powers that are be ordeyned of God and therefore he that resisteth power resisteth the ordinance of God and they that resist Tit. 3. doe procure their owne damnation And againe warn them that they be subiect to principalities and powers S. Peter saith submit your selues to al order of mē 1. Pet. 3. euen to suffer trouble iniustice for the name of God Obey Princes Lords say they for Gods for conscience sake It is not then for their religions sake that we must obey them it is for our religions sake it is for our conscience sake it is for Gods sake who hath commaunded it The holy Scripture affoordeth vs examples so expresse of th' obedience of the Church to all kings and Gouernors infidels persecutors tyrants and others that it may seeme the holy Ghost registred them expresly to resolue vs in this difficultie The Israelites Gods people were inioined by the Lord to auoid all
most obedient to Magistrats answered them that forbad them to preach the Gospell Act. 4.5 Whether it be right in the sight of God to obey you rather then God iudge ye and againe we ought rather to obey God then men We haue shewed afore that th'Israelits were punished for sequestring themselues out of the dominion of Nabuchodonosor for hauing disobeyed him neuertheles it is recorded how Ananias Asarias Misael th'Israelits were blessed of God protected frō raging violence of the deuouring fire glorified for not obeying Nabuchodonosor These disagreemēts cannot be recōciled but by the foresaid distinctiō that kings must be obeyed in that which concerneth their power alone without doing iniurie to God who requireth our obediēce principally aboue all according as the aunsweres of S. Peter and S. Iohn aboue cited do import no other doctrine thē this our Sauiour Christ taught in these wordes Mar. 12. Geue vnto Caesar that which is Caesars and to God that which is Gods When the people of Israel reuolted Nabuchodonosor had not vsurped ouer Gods cōmaundements nor bound th'Israelites but to an ordinarie allegeance of subiects towards their kings for seruice of body and goodes and therefore their disobedience was an inexcusable sin but he abused and exceeded the limites of his right and power by cause he would haue made the three children worship his Idoll and so presumed ouer Gods commaundement thou shalt worship the Lord thy God and him onely shalt thou serue and therefore the disobedience of Ananias Asarias and Misael was iust and with such disobediences the sacred history is well stored Likewise the Reformed do pretend that what you commaund them is contrary to the word and commaundements of God and also they protest that their conscience saued they are ready to yeld all obedience and seruice to their superiours and namely to his Maiestie we shall examine that matter anone Meane while let vs determine vpon so many reasons and examples vpon th'actions and commaundements of our Lord of his Apostles and all his Church Let vs affirme that the true Church presumeth not to take away nor geue the Crownes and Scepters of this world but submitteth hir self to th' order established in that behalf from all time by the will of God Let vs beleeue that kings are ordained by God that he will not haue any and namely his Church to refuse them or their successours for any impietie in them that he will haue such executions reserued to himself which he can well bring to passe by other meanes and pretences then by his Church Let vs confesse his will to be that we loue and honour them and also pray for them that he threateneth and plagueth such as trouble and disobey them Ye that are Christians then and boast to be his children whose dutie therfore is to heare and know his voyce and to serue him with more obedience then all other people yee that ought to belecue that whatsoeuer yee do or suffer in obeying him the same can not turne to your harme or preiudice considering his bountifull affection his promises and almightines do not presume to disobey your God in a matter so expresly inioyned you if ye haue presumed repent your selues cease your pursuit preferre not your false opinions and vayne feares afore his commaundements afore the truth and assurance of his promises receiue the Kings and Princes that he sends you since he created them to be of his degree the likewise sent them receiue them for his loue and feare for conscience sake and so will he auow you for his children and betake you to the guiding of his good spirit so shall he blesse and geue you the peace spoken of by Ieremie and lastly so shall ye not incurre his displeasure Ierem. 29. nor feele the weight of his prouoked hand The same reason or one more strong then yours did Sedekias alleage he said he would not subiect himselfe to an idolatrous king ye say ye will not receiue a king of a Religiō contrary to yours Good it is to auoyd tentations so much as may be but they must be auoided by meanes alowed of God God sounde no such zele affection and deedes in Sedekias to be good he accursed it he greeuously did punish it he will nothing more alow yours being farre lesse tolerable as by this discourse hereafter shal be verified nay I greatly feare least the plague be at the dore On th' other side consider that ye open a gate to the continuance of warres which ye shall not shut dain vp when ye would ye reare a ladder for clymbing heads all such as will attempt the catching of your Crowne which ye shall not pluck downe whē ye would they that shall enuie at the Crowne will think themselues well enough armed with excuse and pretence not to blush in your presence nor before strangers as also preserue their honor saue their memorie frō decay before the posterity if onely they shall say that the king or the naturall lawfull successour to the Crowne is an heretike Your predecessours made the Crowne inheritable by succession purposely to preuent dissensions that grow by elections and in th' end bring Estates to confusion they are deceiued of their hope we of the profit of their foresights by your tractablenes and indiscretion for this colored pretence which you accept now a dayes will draw after it all those troubles and inconueniences which elections are wont to bring But for conclusion what need had ye to begin this warre so soone suppose it were lawfull yet were the time rath enough to commence reuiue and debate this question after our kings decease The course is not ordinarie to dispute of successions before they fall It may appeare that ye repine at the repose of your king feare least he should be free from the greeues which we see feele at this day Peraduēture ye rayse warre for that matter which neuer shall come to passe Our King and Queene are strong and lustie enough to haue heires of their body begotten they are not past th'age of procreation th' arme of the Lord and his mercy are not shortned restreined to geue a sonne to him and a peaceable king to vs it may fall out that yee or your Princes will change your purposes CHAP. V. Whether the Reformed be heretikes and schismatikes or no. HItherto my children I haue bene vnwilling to sound your cuill to the bottome as being loth to greeue you too much or alter your patiēce I haue winked at your maladie to acquaint you with my medicines I durst not assaile it with violēt remedies doubting its force least being prouoked it would haue reiected al physike I haue framed my self to your vowed opiniōs to your light phrensie lest it should turn into raging madnes I haue borne with your error to winne at your hands some little patiēce I haue not stood on those qualities which ye say are the very
doth all things the good th'euil but those things that we call euill and are euill in vs are good in him All actions considered in God are most iust and most good they come from on high most pure and most cleane they corrupt and defile themselues here below vnder the Sun amid the malice of men of Satan According to this Isay 10. after God in Isay had said that Senacherib should serue him to chastise his Church he addeth but he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut of not a few nations for he saith are not my Princes altogether kings and a few lines after shall not I as I haue done to Samaria and to the idols thereof so do to Ierusalem and to the idols thereof but when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem I will visit the fruict of the proud heart of the king of Assur and his glorious and proud lookes Likewise though th'actions of Cyrus were euill considering he made warre for his owne ambitions sake spoiled nations of that whereto he had no right yet were those actions good in God For those peoples had well deserued this punishment through their wicked life and aboue all their Idolatry and namely the Medes who had entreated his people so roughly and therefore he deliuered them out of captiuity by such actions of Cyrus which is another reason of the goodnes in them Isay 45. I haue raised him vp saith the Lord in righteousnesse The actions of Pharao in that he rebelled so often against the ordinance of God were most euill but if we consider them as comming from God they are most good most iust profitable to th'edifying of the Church Exod. 9.10.11 For by these means the Lord plagued Pharao for the wrongfull oppression done to his people he multiplied his wonders in the land of Aegypt he shewed his power to his Church and his loue towardes the same he made his power knowen in Pharao that his name might bee declared throughout the worlde In like sort Rom. 9. Gen. 27. Ioseph was sold by his brethren prouoked thereto with enuy they bare him but God by this their sinne brought Ioseph into Aegypt preserued Iacob and his whole Church from the dearth Gen. 45. saued their liues by an excellent deliuerance This deede was most lewd in the brethren of Ioseph but most good in God profitable and necessarie to his Church this is that which Ioseph faith to his brethren when ye purposed euill against me God disposed it to good The euils and miseries which God sendeth to his Church to his Elect being considered in the will and intention of the persecutors are actions most euill but if we weigh them by the iustice and bounty of God they are iust and profitable For by the same are th'Elect admonished of their faults and instructed that they can not stand without Gods grace and that th' effect of their hopes is reserued them in an other world in the meane while they are by those afflictiōs stayed in th' obedience of God their feare is renewed and their loue and deuotion made more earnest then afore The children of God do marke and espie in all the sinnes and imperfections of men as it were through the clouds certaine beames of iustice and bountic comming from God which make them affirme that all commeth from God 2. Cor. 12. So S. Paul saith that God had giuen him a prick in the flesh the messenger of Sathan to buffet him and that it was to th' end he should not glorifie himselfe aboue measure and that the power of Christ might be made perfect in his infirmitie Rom. 11. Whereunto that hath relation which he saith that the Lord hath enclosed all in vnbeliese to th' end he might haue mercy vpon all So the stubbernesse of the Iewes in them is most bad in God it is good and necessary for vs being Gentils By the fall of the Iewes saith S. Paul saluation commeth vnto the Gentils This is saith he a great secret that partly blindnesse of heart is come to Israel vntil the fulnesse of the Gentils be come in So the condemnation and passion of Christ is our iustification and soule-health Antichrist and his doctors by their seducings commit most detestable sinnes and yet do such seducings serue to the glory of God 2. Thess 2. S. Paul writeth that God will send a strong power of delusion to the doctrine of Antichrist that all might be damned which beleeued not the trueth Then let vs acknowledge with the Scripture that whatsocuer is done God doeth it and that both the good and the euill are done for his iustice This is that great secrete of the Apostle Paul which hath not bene communicated to the Pope This is that which Dauid speaketh of Psal 76. that the rage of mā shal turne to the praise of God But albeit cuill actions doo turne to Gods iustice let vs not for all that be the lesse carefull to eschew them For men cease not to be culpable of the euil in their actions seeing that in the deede doing they are not moued thereto by the true zele of Gods iustice but by the deuill by sin by their concupiscences wicked desires They serue God not thinking of his seruice at al as hath bene noted of Senacherib for our selues let vs serue him in deede and in will of set purpose and not at auenture and as though we thought not of it let vs betake our hearts and hands to the mouing and guyding of his holy spirit let vs obey his word and we shall doe well Iud. 1. Whether mā may do that which is good and how let vs serue him as Iuda and not as Adonibezec The Pope teacheth vs that man of himselfe may doe that which is good Thus it sufficed him not impiouslie to abridge the power of God by the former partition he proceedeth yet to another abridgement thereof by this doctrine Whereas he affirmed before that all good actions come from God now he learneth vs that man may also doo them of himselfe But the holy Scripture teacheth vs quite contrarie that man neither can nor doeth bring any good thing to passe that he is the seruant of sinne that it is God which worketh the good that is in vs and that commeth from vs that by the sinne of Adam we haue bene made subiect to sinne that sinne and Gods curse haue so corrupted our nature that it neither knoweth nor can nor doeth any thing cls saue sinne but that God by his grace by his holy spirite geueth vnto those that are his a certaine light of vnderstanding which striueth against sinne howbeit sinne most often ouercommeth this light that God will haue it so to the end his power may be perfected in our infirmitie and that we glorifie our selues in him and his grace and not in our selues
people ran to them to haue sacrificed to them th'Apostles rent their garmentes and leaped into the middes of the people crying and saying ô men why do ye these things we are euen men subiect to the like passions that ye be Apoc. 19.22 It is written that th'Angell said twise to S. Iohn as he was kneeling twise before him to haue worshipped him see thou do it not I am thy fellow seruant and one of thy brethren which haue the testimony of Iesus worship God Now if th'Apostles haue reproued such as looked on them with admiration meaning to giue them euer so litle honour for that which they did as of S. Peter and S. Iohn is noted how should they allow them that kneele before their images bones sepulchres and garments before their soules that be in heauen not onely to looke on them with wonder but to do them the same worships and seruices praiers and praises which belong to none but the God of glory If they haue groaned wept cried and rent their garments because some would haue sacrificed to them if Angels and Apostles haue stayed and letten them that would haue kneeled before them how may it be concluded that the honour done at this day in the popish Church to Saincts and Angels is holy and agreable to God if they haue condemned and refused such worshippings while they were in this world at this day being in heauen they will condemne it more earnestly for now they are more ielous of the honour of their Master then they could be during their aboad in this life How may they be pleased then with so many worshippings not deuout alone but superstitious with all as are made to thē their bones ashes and garments They are so far from fauouring vs because of these honours that contrariwise they disalow them and haue cause as in S. Iohn is written to blame vs in Gods presence for all these abuses Iohn 5. in that we beleeued not their wordes whereby they forbade vs al these will-worships 1. Cor. 1. S. Paul rebuketh the Corinthians very sharply for allotting themselues patrons after their owne fancies one said I am of Paul I of Apollo said another 1. Cor. 3. the third of Cephas the fourth of Christ Are ye not carnall saith he what is Paul then what is Apollo but seruants by whom ye beleeued 1. Cor. 1. is Christ deuided was Paul crucified for you it is of God that ye are in Iesus Christ and not of men He sheweth them further that it is not man whom they must regard but Christ that they must not boast themselues in men that they must ascribe nothing to men that God doeth all and in the end concludeth whether it be Paul or Apollo or Cephas or the world or life or death whether they be things present or things to come euen all are yours and ye Christs and Christ Gods Is not that which ye do now adaies in your Church the selfe same sinne of the Corinthians There is no realme no countrie no towne no parish no mistery vocation fraternitie societie no familie no man that hath not chosen some particular Sainct for his Patron whom he most mindeth And by such patronages ye make more streict diuisions among you then did the Corinthians ye go on euen to armes euen to murthers and seditions for each of you to maintaine the honour and greater might as ye suppose of your Sainct and patron striuing who may faine most fables and follies of their miracles I am of S. Denis saith one and I of S. Peter saith another another is of S. Martin another of S. Mark another of S. Austin another of S. Bernard another of S. Francis another of S. Iames another of S. Antony another of Iesus In summe each order of religion hath his patron it is ordinary to heare euery order vaunt that there is no holines and might but in their sainct there is no saluation but in him all th 'others be deceiuers all men are deceiued saue they if these Patrons haue the same zele which th'Apostles had they will be so farre from succouring you that they will accuse you before God of all these follies and superstitions they will vtterly disauow all these impieties which you intrude vpon them without their will or warrant But yet why call we on Saincts Angels as mediatours intercessors who taught vs it The Lord forgate not to teach how we should pray he neuer did put vs in remembrance to call on Angels Saincts he bad vs direct our prayers to God and call him our father he assured vs to obteyne whatsoeuer we should aske in his owne name he made no mention of the name of Angels and Saincts the Prophets and Apostles treated in like sort of prayer in many places yet they neuer remembred this calling on Saincts shall we thinke then that the holy Ghost did forget or enuy vs a thing as ye say so necessary to our saluation we were better to beleeue that this calling on Saincts is not necessary It standeth not so with Gods commaundementes as with the commandements of men men know one another men oftentimes in their commandements do swarue from reason and from that which may and should be and therefore their commaundements may be altered amended or enlarged but we may not presume so much on the commaundements of God the iustice and holinesse of them is aboue vs all and therefore hath he told vs that he will be serued according to his word not after our traditions why seeke we then Angels and Saincts to bring vs to God seing he hath not commaunded it why should we vse these ceremonies of the Courts of this world as though we might not haue accesse to the King of kings without the mediation of some whom we suppose to be highly in his fauour why should the Pope driue vs into the daunger of idolatrie and disobedience to Gods worde vpon a wrong supposall that our petitions to God are to be followed like our suites to earthly Princes But it sufficeth vs say ye to find in the Scripture that saincts and Angels pray for vs and seing they pray for vs it is to be presumed that it is not euill done to sollicite them to continue in this good office and to that end to shew our thankfulnesse towards them so farre as we are able Thus being emboldened vpon this presumption alone ye will do know more then is appointed you ye venture beyond and against the commaundements of God ye adde by your worldly wisedome and fleshly reasons to the wisedome of God hazarding rather to be idolaters then be content therewith this woulde require a longer discourse notwithstanding it shall suffice me at this time to tell you that your wordes would cary some shew of reason if we found not in the Scripture any charge giuen vs not to call on reuerence and pray to Saincts and Angels but we read how th'Apostles and Angels
endure matters shall go from bad to worse ye haue the pay and wages whereof ye are but too sure For besides the retyring estranging and dispaire to atchieue those hopes which the League fed you with all ye haue as I told you plague and famine surplus of taxes torment wast violences and riots of men of warre Geue it ouer then lend it no longer your eares your wills or fauours Returne ech of you to your houses to the exercise of your callings keepe your thoughts your desires and labours within the clofure of your fields and shops Craue for peace of God and the king Craue it of God with earnest prayers with submission obedience a good successour of your king And go not on still to draw destruction wholy on your heads vpon a false feare of that thing which can not come on you in any wise and when it shall come it can not bring with it so great harme to you in your whole liues as one yeare alone of warre bringeth Ye shall no sooner haue forsakē the League but peace shal be at your walles it shal be published mainteined in your towne Cities ye shal no sooner haue forsaken it but that prosperitie and other blessings of God shall lodge in your towne houses and families shall appeare in your persons and on the labour of your hands shall fatten your fieldes and multiply your fruicts warre pestilence and famine shall vanish away peace and Gods grace shall shine againe on you And you my King lift vp your selfe about the dissimulation of your Counsellers To the King who for the most part to the mishap of you and of all this State are wonne already by straungers or parties sworne too farre in the differences of Religion they are auctours or part-takers in all these tumultes Sir discerne them seeke not for truth or faithfulnesse where passion rules take counsell aboue all of God and your soule Heare th' one and th' other before ye ordeine and cause your Edicts to be published and executed They against whom these men prouoke you make no profession but of the Gospell of the word of God enquire whether they falsely attribute to themselues this profession or no itstands you greatly vpon to do so For if the saying of the Reformed is true doubtlesse ye band your selfe against God against the kingdome of his word against the puritie of his Gospell against the Reformation of his Church ye auctorise men against God you preferre your commaundements before his you enter your name among the persecutours of the Church And thereupon you cast your selfe headlong into daunger of the curses of God you geue your selfe ouer to the punishments plagues and torments which the histories and word of God teach vs to be prouided aswel in this world as in the world to come for persecutors of the Church You know how God sent most dreadful plagues on Antiochus Herod and many mo for their entreprises presumed and done against him and his Church The same God that reigned then reigneth yet still and is as much to be feared as euer he was and also mighty to do miracles as then he was He reproueth euen kings for his peoples sake Psal 105. faith Dauid he reproueth them with plagues as he did Pharao and the king of Gerar that vexed his chosen Let God then reigne ouer you Gen. 12.20 leaue to him and his word the kingdome of mens consciences let it suffice you that he commaundeth so Man cau not iudge nor force the conscience for experience proueth it to be impossible Your ancestors being kings haue left you examples of this obedience They permitted their Princes and other subiects to tell them freely that God was to be obeyed rather then they This appeareth in the requestes presented to Charles the sixth by the Duke of Burgoine of Lembourg by the Earle of Neuers were allowed by the king and his Counsel We reade also that the Duke of Britaine being required to acknowledge Pope Clement by one of your predecessours said to him in presence of his Princes and all his Counsell that for his dignitie of being Duke of Britaine he was bound to do fealtie and homage to his Maiesty but in behalfe of Religion his conscience he ought no dutie but to God alone his aunswere was found reasonable there was no more spoken to him no army was sent into his countrey to compell him to beleeue in Pope Clement And in deed in force and violence is no religion as hath amply bene discoursed it is but a most damnable pretence Returne then quickly out of this euill way that leadeth to perdition Iudge not the controuersies of religion but with and after the word all things being faithfully lawfully and surely handled and debated Let not man couetousnes enure and ambition ouer-rule any more in such affaires Let not th' abominable pretēce of the League arme you any more against your humblest and faithfullest subiects against the Princes of your bloud to the losse of your saluation honor to the subuersiō of this realme Haue some pitie Sir of your soule for God is highly displeased at such pursuits ful of miustice and impietie Haue pitie of your honor and of the honor of your Counsellers of your Lieutenants and Magistrates that dependeth on yours Take heed that it be not spoken of you now and so long as the world shall endure that you are and haue bene one of the persecutors of Gods Church what dishonour shall it bring to you and your memory when Historians shall recken you in the same Role with Herod Nero Caracalla Maximus Dioclesian and other persecutors of the Gospel Take heed also least it be said of you that you haue corrupted the lawes of France that you defacefrō among Frenchmen the name of Frenchmen that you haue ouerthrowne and trampled vnder feet the libertie and honour of this Realme that you haue brought it to vtter ruine that ye haue giuen it in pray first to ciuile warres after to the tyranny of strangers Sir take compassion and pitie on your poore people they can do no more Ieaue of to torment them and your selfe also at the pleasure of straungers enemies of your quiet and your peoples What iniury haue your Princes and your cousins done you that you are so moued against them sauing that they stepped backe like faithfull vassals when you would haue smitten them at the instigation of strangers they haue in as modest maner as naturall defense would permit them put of the blowes of your armies guided and set on by straungers their enimies and to say the truth yours also though they were infinitely vexed in their persons possessions and goods vnder the auctoritie or rather abuse of your name they haue left of armes foorthwith euen when you commaunded them they haue gone towards you retired from you euen when it pleased your Maiestie Behold the onely occasions that you haue to wish them euill
And yet you are told that they disturbe your quiet and your Realmes Let deeds and not wordes witnesse the truth therein Iudge you who be th'auctors of the ciuill warres whether they that after sundry excuses by force and constrainct take armes only for defense of their persons goods and liberty of their consciences or cls they that take armes for to breake and disanull your Edicts your faith and the faith publike giuen by othe to giue onset to your Crowne vpon the Princes of your bloud to come nigh to it by their recoylings to mount vp to it by their abbasings to get into their hāds the rights of your Princes to fattē themselues with the bloud of your people that know they haue no other way to grow great nor meane to maintayne their new encreases of greatnes to diue into your treasures and reuenues then by warre and during warre Consider also that the Princes whom you pursue are most worthy to be auowed of you for kinsimē to be named your successors vntill it shal please God to giue you a sonne to be your successour Looke on th' other side how the Leagued dispoile your selfe of the greatest part of your rights and of the honour belonging to your so that as seemeth they lacke nothing but your name how they haue shared with you in your kingdome vsurping all the power and honour leauing you the bare title they presume within your townes and ouer your Nobility with more soueraignety then your self they cause most preachers throughout Fraunce and persons suborned in all assemblies and meetings to publish their valor their affection their victories which in deede are yours and none of theirs Reenter then Sir into the true possession liberty and limits of your power It is the honour of a Prince to let limite his soueraigne power by the worde of God and by reason whatsoeuer the flatterers of the Court the corrupters of Kings and Princes chat to the contrary But commaund you that which God and reason commaundeth you Feare God let men feare you Beleeue them not nor feare them any more that set before your eyes the great intelligences and powers of the League you know now the weaknesse of the Leagued the vanitie of their promises hopes and threatnings by their actes and executions their intelligences and forces are assured in none but in you Th'Italian is too much diuided the Spaniard hath too much to do for to enterprise against you most of your Frenchmen fauour thē not but for their respect to your Name which th'Edicts beare in their fore-head reuoke thē returne to th'obseruatiō of your oths Doubt not of your subiects obediēce speake your wil frankly see who dare disobey what if some storme stir whom feare fury dispaire of pardon driue on who being vnworthy wil be as vnwilling to make trial of your grace let thē run on like mad beasts till they haue gored themselues The body of your state will be the better when a meany of such biles are launced Onely geue peace to your selfe your people make account that none shal be able to hinder so holy a purpose in so doing you cā not do amisse Peace shall further your zele towards the Church your affection towards your Subiects For in one yeere of peace th'exercise of religion wel duly performed on th' one side and th' other shall bring againe more soules to the right way then all the forces in the world may that rather wast then weed the Lords field cōfound rather then conuert consciences The word of God demaundeth not warlike armes but willing eares to heare it to preuaile against the word of mē The aunciēt Christians of the primitiue Church did not by armes hinder the sacrificing and preaching in honour of Idols but onely required that themselues might be permitted to speake also And certeinly no man can oppose himselfe more directly against the kingdome of God or more openly destroy confound consciences then if he trouble the Church of God with armes For during war vice reigneth Gods word hath no soūd is not heard is not receiued is not kept And so you can not in better sort shew your affection towards your people then in geuing thē a good lasting peace for without it all the directions ordinances which you may make can not stand It is impossible to stay the abuses enterprises violences of Gouernors to restore the Church Iustice to order the officers to pacifie the Cities to relieue the people and bring them to their duetie againe during the warre It is impossible for a king to be a good king or for a subiect to be a good subiect during ciuill warre To be short the Scripture teacheth vs that peace and rest are the foundation and assurance of the Church of Iustice of kings and of subiects I will say further by your good leaue that ciuil warres take away with them alwaies some part of the Princes honor Call to remembrance the saying of the Emperour Martian to wit that it is not honest nor honourable for a Prince to take armes so long as he may liue in tolerable peace Enioy therefore your Realme peaceably Toile not your selfe for that thing which standes you in no steade which tendeth not but to make you burie your France with your conscience and honour Leaue to God the successe of your succession it belongeth to him chiefly seeing that without drsturbance and confusion of the Church and without ruining your subiects and your Realme you can not perfourme that which the Leagued doo propound you Sir pull downe your owne will and the counsels of men to set vp the will and commaundements of God God shal pull downe the wil of your enemies to set vp your will Finally my children ye see how God condemneth your actions and fighteth against them by all kinde of calamities with pestilences other dease blinde strange diseases vnknowen to your Physicians by warres fammes and ghastly feares which stoupe nor yeeld at all to your wisdome and trauaile God condemneth your conspiracies by the wretchednes vanitie of their effects by the conspiracy of the ayre and seasons which bande themselues against you which marre themselues to marre you which arme themselues to execute on you the iustice of Gods curses and vengeance If you harden your harts against this speach which your soueraigne God vseth if ye vnderstand it not he will speake to you yet more aloude more plainly more roughly Be cōuerted then Go my childrē craue mercie of the Lord crie still to him till he repaire and set his Church for his praise in the land yelde your selues guilty and seeke his face till he come make his mercy rightcousnes to raine on you till he be the plague of the plague the destruction of the graue the dearth of famine and the sword of the sword FINIS