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
to himselfe the iudgement of variances concerning great Signories Realmes and th' Empyre We obserue in histories that he made himselfe iudge betweene the Flemings French the Flemings and their Earles betweene Childerik and Pipin Lewys and his children betweene Edward the first and Philip the Fair betweene Edward the second and Philip de Valois betweene Edward the third Iohn between Richard Charles the fift sirnamed the Wise betweene Henry the sixt and Charles the seuenth betweene th' Emperours Henry the fourth and Rodolph betweene the same Henry and his Sonne betweene Otho and Frederik betweene Lewis of Bauari◠Frederik of Austrich and as many others he hath attempted to adiudge the realme of Arragō And thus therewanteth no contrarietie in this behalfe betweene Iesus Christ and the Pope Iesus Christ fled doubting least the people would make him king the Pope pestreth the ayre and hell with bruites and the earth with coursings vp and downe to atteyne the soueraigne throne and be ouer kings and to this end seekes out and employeth men and deuils gold siluer and iron hypocrisie and lies poyson and force Iesus Christ hued in all obedience submitted himselfe to Gouernours Kings and Emperours payde them tribute was cōtent to be iudged by them th'Apostles likewise haue bowed vnder their commaundements and iurisdictiōs The Popes liue in all power not onely disobey but also vniustly commaund Kings and Emperours iudging them as we haue said and wringing tribut from them and their subiectes and Boniface the eight by name made a Decree against all Christen Kings and Princes excommunicating them for euer that should leuie any exactions vpon Clergie-men Iesus Christ said to his Apostles yee know that they which rule ouer the people haue dominion ouer them their Princes haue auctoritie ouer them But it shall not be so among you but whosoeuer among you will be the greatest shal be your seruant and whosoeuer wil be the first among you shal be seruant to al. For so the sonne of man is not come to be serued but to serue and giue his life for the redeeming of many The Pope ruleth both ouer people and Princes and also ouer all Bishops which clayme to be likewise th'Apostles successours Neuerthelesse he nameth himselfe seruant of the seruants of God he thinketh that God is without iudgement as are his Idols he makes a mockerie of God he takes the name and doth the contrary to that it signifieth since that men feele themselues more highly displeased with offences done them by doltish driftes then by open disobedience how should God concerue thinke ye and be moued at this blasphemie so grose to call himselfe the seruant of seruants and neuerthelesse to play the tyrant ouer Bishops people Kings Emperours the Church and the word Iesus Christ sent forth his Apostles saying to them Preach that the kingdome of heauen is at hand Matth. 10. Mar. 6. Luke 10. heale the sick cleanse the lepers raise vp the dead cast out the deuils freely ye haue receiued freely giue possesse not gold nor siluer nor money in your girdles or purses nor a scrip for the iourney neither two coats neither shoes nor a staf for the workman is worthy of his meat and into whatsoeuer Citie or towne ye shall come enquire who is worthy in it and there abide till ye goe thence and when ye come into an house salute the same if the house be worthy let your peace come vpon it but if it be not worthy let your peace returne to you and whosocuer shall not receiue you nor heare your words when ye depart out of that house or that Citie shake of the dust of your feet truly I say vnto it shal be easier for them of the land of Sodom and Gomorrha in the day of Iudgement then for that Citie Behold I send you as sheep in the middes of the wolues be ye therefore wise as serpents and innocent as doues but beware of men for they will deliuer you vp to the Councels and will scourge you in their Sinagogues and ye shall be brought to the gouernours and kings for my sake And ye shal be hated of al men for my names sake The Pope and his Bishops preach not they haue their gromes to do it they be greater Lords then Iesus Christ and his Apostles in steed of healing the sick and cleansing leapers they infect the world with diseases and leaprie spirituall in steed of raising the dead they kill the liuing in steed of casting deuils out they bring them into the Church of God they serue their turnes with deuils yea serue them and adore thē they make sale of al both the spiritual the temporall they enioy great Signories or dominions huge heapes of treasures true it is that gray Frieres Capuchins some sort of Mōks cary not say they money in their girdles gold nor siluer in their purses which I can hardly beleeue but am rather perswaded that in this case they helpe themselues with some gay subteltie of their diuinitie for they know well enough both to aske and take the Pope and his Bishops haue need of an infinit number of horse wagons to carry their stuff and baggage they beare no staf with them but they bring armies no house-holder hath sufficient meanes to defray their charges for one dayes enterteinement they onely are worthy to receiue them which are most fauoured of the world how should they abide in one house whom the largest townes suffice to lodge with much adoe they are frank ceremoniall and superstitious in their falutations knowing that it is a thing of smal cost if men heare them not they do not shake of the dust of their shoes for they are so proud that they will not walk a foot in the dust but they wil with armes make them selues be heard they want patience to tarry till the Lord sendeth his Iudgement either egall or more rigorous then that of Sodom and Gomorrha they in all hast bring fire sword and sacking as did the Greeks to Troy they go and demeane them selues like wolues in the middes of sheep they are guilefull and wary in working their malice as the serpent they haue no need to take heed of men men loue and deeme them fortunes derlings they neede not be afrayd of kings and their assemblies for at their commaund kings come to them at their beck doe bow to them and at their discretion suffer chastisement kings are but the Popes ministers and groomes they are but executours of his will Iesus Christ said to his Apostles be not ye called maisters Mat. 23. for one is your maister to wit Christ and all ye are brethren and call no man your father for there is but one your father which is in heauen and be not called Doctors for one is your Doctour euen Christ now mark how the Pope his champions haue taken to them these forbidden titles and qualities and will not otherwise be named It
was Gods pleasure to haue it so to the end they might declare themselues such as they are in deed and make vs so much the more without excuse before his justice if we embrace their opinions for they beare the mark of dissalowance in their names and actions To call the Pope otherwise the truth is that the wonderfull vertue and power of God who conuerteth th' euill of man into good and vseth it for his iustice punishing sin by sin may not be iudged by the constitutions of man namely by the aboue sayd as also that we must discerne chuse proue Christian doctrine amōg so many errors not by humane reasons but by the holy Scripture Which holy Scripture teacheth vs that God is almighty bringeth all things to passe the good euill that al actions are good in God and take the qualitie of being euill from the deuill from sin that haue enthralled the nature of man in such wise that although God maketh or doeth all good and euill things yet is he goodnes it selfe Lam. 3. there is no euill in him It is written in Ieremie Who is he that sayeth it commeth to passe and the Lord commaundeth it not out of the mouth of the most high proceedeth not euill and good Amos. 3. In Amos shall any euill be in the citie which the Lord hath not brought to passe Isay 44. God faith in Isay I am the Lord that doo all things I alone spread out the heauens and stretched out the earth by my selfe I destroy the tokens of the sooth-sayers make them that coniecture fooles and turne the wisemen backward Isay 45. and make their knowledge foolishnes I am the Lord there is none other I forme the light create darknesse Iob. 12. I make peace create euill I the Lord do all these things Iob sayeth of God thus he that is deceiued and he that deceyueth are his he causeth the counsellors to go as spoyled maketh the Iudges fooles All the euils violences murders burnings sackings robberies and wastes which Cyrus king of Persia with his armies did commit vpon the Aegyptians Aethiopians Sabeans and vpon all the kings and peoples of Asia the Lord alloweth them He saith that himselfe did them in these words Isay 45. Thus saith the Lord vnto Cyrus his annointed whose right hand I haue holden to subdue nations before him therefore will I weaken the loynes of kings and open the dore before him and the gates shall not be shut I will go before thee and make the crooked waies straight I will breake the brasen dores and burst the iron barres and I will giue the treasures of darknesse and the things hid in secret places that thou mayst know that I am the Lord. And afterward in the same chapter thus sayth the Lord the labour of Aegypt and the marchandise of Aethiopia and of the Sabeans men of great stature shall come vnto thee and they shal be thine they shall follow thee and shal go in chaines and shall fall downe before thee and make supplication vnto thee Exod. 9.10 In Exodus the Lord acknowledgeth that himselfe handened the heart of Pharao and made him rebelliously withstand his commandements Againe the Lord saith Deut. 32. I will spend plagues vpon them I will bestow mine arrowes vpon them and a little after he addeth I haue sayd I would scatter them abroad I would make their remembrance to cease frō among men saue that I feared the furte of th' enemy least their aduersaries should waxe proud and least they should sny our high hand and not the Lord hath done all this Furthermore the greatest euils and sinnes in the world are done by persecutors of the Church and yet is it not the Lord that causeth all this euils that lifteth vp a signe vnto the nations a farre Isay 5. and hisseth to them from the endes of th' earth to persecute his Church that saith also ô Ashur the rod of my wrath Isay 10. and the staffe in his hand is mine indignation I will send him to a dissembling nation and I will geue him a charge against the people of my wrath he meaneth his people of Israel to take the spoile and to take the pray that gaue his Sonne to Pilate to be crucified as wee are taught by his answere to Pilate thus Iohn 14. thou couldest haue no power at all against mee except it were geuen thee from aboue 4. Esd 15. Ezech. 18. Deut. 28. It is the Lord that prouoketh straungers against his people that stirreth vp kings and peoples the kings of the North and the nations of Gog and Magog against his Church that rayseth vp enemies and geueth to them his people with victorie oppression and reproch in hunger thirst and nakednes Iudg. 2. it is God that deliuereth his Church into the handes of robbers and spoylers To be short when the holy Ghost rehearseth the euils and persecutions endured by the Church he neuer forgetteth to tell that the Lord sent and caused them Doo ye suppose your felues to be of greater counsel and vnderstanding or more ielous of Gods honor than the holy Ghost Deut. 18. It is God that smiteth with madnes blindnes and astonishment of heart he it is Rom. 1. that deliuereth the vnfaithfull to a reprobate sense that giueth vs ouer to vile affections 3. Reg. 22. and all maner of sinnes He it is that deceiueth that sendeth lying spirites into the mouth of Prophets purposely to deceiue as of Sedechias and his companions is written 1. Cor. 1. He hath besotted or made foolish the wisdome of this world he destroyeth the wisdome of the wise and casteth away the vnderstanding of the prudent saith S. Paul Rom. 2. Isay 6. He made the heart of the Iewes fat made their eares heauy and shut their eyes least they see with their eyes and heare with their eares vnderstand with their hearts and conuert and he heale them Againe he made them erre from his waies and hardened their heart from his feare Isay 63. Psal 69. saith Isay Dauid maketh his prayer to the Lord saying let their table be a snare before them and their prosperitie their ruine let their eyes be blinded that they see not and make their loynes alwaies to tremble and a little after say iniquitie vpon their iniquitie and let them not come into thy righteousnes shall we say that in this prayer is impietie It is God that before of old ordained Antichrist to damnation Iud. as S. Iude hath written It is God that hath sent to Antichrist and his partakers strong delusion that they should beleeue lies saith S. 2. Thess 2. Paul It is God that hath put into the hearts of kings to do that which should please Antichrist and to giue their kingdomes to the beast vntill that the wordes of God should be accomplished as is fore-told in the Reuelation Thus the Lord
in the holy place that all nations should band themselues against his elect that there should be warres noise of warres nation should rise against nation kingdome against kingdome the brother should deliuer his brother to death and the father the childe and children should rise against their parents and should cause them to die th'elect should be hated of all men great earth-quakes should be in many places dearth pestilence and great feare and that the seducing and tribulation should be so great that if it were possible the elect should be deceyued and except those dayes should be shortned there shall no flesh be saued such things saith he must needs be but th' end shall not be yet Dan. 7.9 Antichrist saith Daniel shall speake words against the most High and shall consume the Saincts of the most High and shall thinke that he may change times and lawes and they shal be giuen into his hand vntill a time times and the diuiding of time This is that which is written in Esdras 4. Esdras 5. that the way of truth shal be hid and the land shal be barren from faith and iniquitie shal be encreased more then thou hast seene now or hast heard in times past and all friends shall fight one against another then shall wit hide it selfe and vnderstanding depart into his secret chamber it shal be sought of many and yet not be found then shall vnrighteousnes and voluptuousnes haue the vpper hand vpon the earth one land also shall aske another and say is righteous iustice gone through thee and it shall say no at the same time shall men hope but not obtaine 4. Esd 16. they shall labour but their enterprises shall not prosper they shal be like mad men they shall spare none they shal spoile and wast such as yet feare the Lord for they then shall wast and spoile their goods and cast them out of their houses then shall the triall of my chosen appeare as the gold is tried by the fire Heare ô ye my beloued saith the Lord behold thy daies of trouble are at hand but I will deliuer you frō them be not ye afraid doubt not Apoc. 13.17.18 c. for God is your captaine This is the chiefe matter contained in th'Apocalips for there is described the great and long-continuing Reuolt of the later times how all the world shall wonder at the great Beast and worship him how this beast shall blaspheme against God how he shall allure and retaine on his side kings and peoples how he shall make warre on the Saincts and ouercome them how he shall haue power ouer all kindreds and peoples ouer all tongues and nations that this beast shall put to death them that will not worship him that he shall haue power to worke false miracles that he shall cause all both small and great rich and poore free and bond to beare his marke againe the kings and inhabitants of the earth shal kisse the great Whore that sitteth on the great Beast they shall commit fornication with her and shall be drunke with the wine of her fornication and the Marchants of the earth shal be enriched with the pompe and riot of her and of her citie of Babilon God shal put in the harts of kings to do the pleasure and will of this great Beast and to giue him their rule power vntill the word of the Lord be fulfilled The man of sinne or Antichrist saith S. Paul shall come with al power and signes and lying wonders 2. Thes 2. and in all deceiueablenes of vnrighteousnes among them that perish because they receiued not the loue of the truth that they might be saued and therefore God shall send them strong delusion that they should beleeue lies and further in that chapter he sheweth that there must be a departure from the faith before the comming of our Lord Iesus Christ and because the same departure was to happen shortly after hee warneth them that the mystery of iniquitie did then already worke He foretelleth also that in the last daies shal come perilous times 2. Tim. 3. wherin men of corrupt mindes and reprobates concerning the faith shall resist the truth but they shall preuaile no longer saith he for their madnesse shal be euident to all men and after that he saith the tyme will come 2. Tim. 4. when they will not suffer wholesome doctrine but hauing their eares itching shall after their owne lustes get them an heape of teachers and shall turne their eares from the truth and shal be giuen vnto fables It is written in S. Peter there shal be false teachers among you 2. Pet. 2. which priuely shall bring in damnable heresies euen denying the Lord 1. Iohn 2. that hath bought them and in S. Iohn as ye haue heard that Antichrist shall come euen now saith he are there many Antichrists Leaue then to demaunde how that may come to passe which ye see is come to passe and which is agreeable to mans naturall corruption to the ordinary conditiō of the Church and which must needes come to passe as the Prophecies must needes be true But iudge now if it be graunted you frō aboue whether we liue in the time of all these prophecies or no. See whether the branch of the fig-tree is tender and the leaues come forth Weigh whether ye breathe out any words but the words of men who seeke the ransome of your soules elswhere than in Christ who are not learned nor deuout but in your fansies and desires for your munkeries doctrines and deuotions are onely founded on the desire of man iudge whether ye that enioy this world at pleasure do persecute are of the crue of Antichrist or els the Reformed whom ye pill spoyle and sacke whom ye cast out of their houses whom ye chase out of the world who suffer at your hands endlesse vexation and who breathe out nothing but the word of God My children let vs do as Ezechias Iosias and other good kings of Israel did when they went about to set the Church in order they ouerskipped all mens traditions receiued and practized in the Church and searched out the word of God that lay before buried in darkenes and according to that word alone reformed the Church let vs looke back on the stone from whence we were cut of let vs bring our mother back to her former husband let vs returne together to the water of Siloe to wit Iesus Christ and his word Saint Iohn biddeth vs not to stand fast in the traditions and commaundements which we shall finde in the Church but in that which we haue heard from the beginning that which we haue heard from the beginning is the word of God Let vs hie fast and stand to it prescription of time or contrary custome cannot abate one iote of th'auctoritie trueth and power thereof it cannot deceiue vs we shall neuer want excuse before God if we rule our selues by
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
kindlers of your choler motioners of your cōmotions I was afraide to anger you ouermuch at the beginning of my discourse I haue examined your actions as if they wholy aymed at heretiks It is time to wink no more nor to conceale my meaning the salues haue mortified the inflamation of the wound your hot cōtentious humors begin to coole and qualifie ye begin to know your malady that furie reigned in your zele among your determinations being not leueled by the word and cōmandements of God that the same zele of yours was without warrant in danger of reproose curse punishment the knowledge of your owne cuill lessening thereof should haue purchased in you an hope of recouery and extreme longing to attaine thereto by any paines what so euer Th' acknowledgement of your errors ought to haue brought withall your trust and desire of repentance and your will redie to yeeld to seuere aduertisements requisite for that end Ouerrule therefore your passionate mindes and listen to me Let vs search your wounds throughly let vs encounter your disease with medicines of true contrarietie and fight with it to the vttrance let vs proceed to the soundations of your errors and see whether they be well grounded Examine we frankly whether the Reformed be heretikes and schismatiks either one or other without pausing on formalitie or proceedings to be had against them for of such matters inough is spoken asore and therein the iudgementes of trueth are not most often found Ye mainteine that they are heretikes and schismatikes for so much as they allow not the doctrine of the Catholik Apostolik and Romane Church and will not become of the body and yeeld to the discipline of that Church They say they are of the Catholik or vniuerfall Church doe beleue in the doctrine of Iesus Christ of his Apostles and of the whole Primitiue Church and doe yeeld to the gouernment and order of the same They repute the Roman Church at this day most abhominable We will limit your controuersie and say frankly that ye suppose thē heretikes and schismatikes because they auow not the Pope and his doctrine nor will bow vnder his authoritie nor enter into his Church For it shall appeare by the conclusion of this treatise more cleerely that herein consisteth the controuersie Forbeare me a little while to discourse with you as if I were a Reformed and to declare in breefe the reasons why the Reformed will none of the Pope nor his doctrine And be not offended if now and then I vse their tearmes and manner of speech for since the question in this behalfe leadeth vs to speake for them we must speake like them The Prophesies say they were not written for nothing the holy Ghost is trueth it selfe there shall not one onely word of all that he hath endited remaine vnperformed heauen earth shall faile Mat. 24. Marke 13. Luke 21. but the words of the Lord shall not faile Now so it is that himselfe hath forewarned vs how there should happen a great oppression in the Church a seducing almost generall and an abhomination most great The same is likewise foretold by the Prophets Dan. 7. 4 Esd 11. Apo. 13.17 chiesly by Daniel Esdras and S. Iohn in his Reuelation that immediatly after the first comming of the Lord a certaine power should arise that should bruise and spoyle the Lorde Saints thinking to change the times and the law and which should reigne with great tyrannie This is that great beast which speaketh high things and blasphemies against the Lord which should maintaine battell against the faithfull and vanquish them and should seduce or misleade by words fables false miracles and fauors of this world and should with armes subdue many Nations This is that strūpet so proud in attire in precious ornaments of gold stone in painted shew in word in power full of abhomination with whō the kings dwellers vpon earth haue committed whoredome and haue made themselues drunke with the wine of her leacherous dissolutenes in her cup of abhomination Of her haue th'Apostles aduertised vs 2. Pet. 2. 2. Thes 2. 1. Iohn 2.4 Iude. chiesly S. Peter S. Paul S. Iohn and S. Iude who haue spoken so manifestly of Antichrist that they conceale nought saue the name they haue described the Apostasie or reuolt the sonne of perdition his originall the cause of his perdition his pride his power the departing his manifestation or reuealing his fal Let vs then beleeue that there hath bene and now is an Antichrist which oppresseth this long time the trueth the Church and the faithfull which hath cut of Christ and taken all from him as Daniel faith It is written by Daniel and Esdras Dan. 9.7 4. Esd 11.10 how Antichrist should spring out of the fourth Monarchie and should as it were contemne and set vp the same againe no man doubteth that the fourth Monarchie is that of Italie or Rome the dreame of Nabuchodonosor expounded by Daniel makes it vndoubted Daniel 2. The Pope was aduaunced at Rome first by Phocas the murtherer of his Prince the Emperors succeeding some of their owne will others by his cunning fetches the rest through plaine force left him Italie and the citie of Rome where he stablished his court these Emperours made themselues their Empire subiect to the Pope together withall the Kings I ords and people of Christendome he calleth himselfe neither Emperour nor King but claymeth a soueraingtie ouer Emperours and kings and this is proued by infinit histories apparant by the Bull sent from Pope Boniface to Philip the Faire as also by Pope Clements proud answere to th'Embassadours of Lewis of Bauaria the Emperour Behold the greatnes of Rome the sourth Monarchie thus renewed and replanted behold also the Prophesie Apoc. 17. that Antichrist should be set aboue kings accomplished It is written by S. Iohn and S. Peter 1. Iohn 2. 2. Pet. 2. that out of the Church Antichrist should arise that he should be a successor of th'Apostles speaking of Antichrist and his retinue they say they are gone forth from vs but they were not of vs for if they had bene of ours they would haue taried with vs. Verily if they after they haue escaped from the filthinesse of the world thorough the acknowledging of our Lord Sauior Iesus Christ are yet tangled againe therein and are ouercome their later end is worse with them than the beginning For better had it bene for them not to haue acknowledged the way of righteousnes then after they haue acknowleged it to turne from the holy commaundement giuen to them But it is come to them according to the true prouerb The dogge is returned to his owne vomit the sow that was washed to the wallowing in the myre The Pope is borne and descended of the Church and of the Apostles of the Church of Rome built by the Apostles he hath exalted himselfe in th' order and
are one bread and one body because we all are partakers of one bread He saith not that the bread and wine are the body and bloud but that they are the communion of the body and bloud these wordes can none otherwise be interpreted but that the bread and wine signifie the communion of the body and bloud seing that the bread wine can not be the communion for the communion is a thing spirituall hath no being but in the spirite and consideration of man which can not agree with the bread Againe if we must ground this doctrine on the letter the wine is not the communion of the bloud that which is the bloud as you say is the chalice The same Apostle saith in another place I haue receiued of the Lord that which I also haue deliuered to you to wit that the Lord Iesus in the same night that he was betrayed tooke bread whē he had giuen thanks he brake it said take eat this is my body which is broken for you this doo ye in remembrance of me After the same maner also he tooke the cup when he had supped saying this cup is the new Testament in my bloud this do as oft as ye drinke it in remembrance of me for as often as ye shall eate this bread and drinke this cup ye shew the Lords death til he come Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shal be guilty of the body and bloud of the Lord. Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords body See here againe how the Lord commaundeth by th'Apostle that the holy supper be made in remembrance of him likewise he saith not wine he saith the cup. See here also how the cup or the wine is not the bloud but the new Testament in the bloud of the Lord. Further the bread and the cup are there named still the bread and the cup before and after the blessing distributing eating and drinking which sheweth vs that albeit the bread and wine signifie the body and bloud of our Sauiour they remayn notwithstanding in their true and natural substance they remaine bread and wine halowed neuertheles for the vse sake but no way varied altred for the substance Had they bene transubstātiated into the body bloud th'Apostle after the celebration after the participating had not said as often as ye shal eate this bread drink this cup whosoeuer shall eate this bread drink this cup he would haue said as oftē as ye shall eat this body drink this bloud whosoeuer shal eat this body and drinke this bloud True it is that he saith he that shall eat and drinke vnworthily shal be guilty of the body and bloud of the Lord but that is to shew how this eating and drinking is holy and sacred representing to vs the death and passion of the Lord th' oblation and suffering of the body the sheading of the bloud of Iesus Christ the nourishment of the soule This teacheth vs our dutie to take this bread and this wine with an holy and religious reuerence for the question in this sacrament standeth vpon the body and bloud of our Sauiour and not so much on bread wine which are not but signes And here behold why the holy Ghost saith freely that bread and wine are the body and bloud of the Lord. But now commeth a place very notable and vnanswereable a most expresse and pregnant place to them which are acquainted with the Lords voyce In S. Iohn ye may read Iohn 6. how Iesus Christ preching in the synagogue at Capernaū hauing said I am the liuing bread the bread that I wil giue is my flesh then the Iewes stroue amōgst thēselues saying how can this mā giue vs his flesh to eate then Iesus sayd vnto thē except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you whosoeuer eateth my flesh drinketh my bloud hath life euerlasting and I will raise him vp at the last day for my flesh is meat indeed my bloud is drinke indeed many therefore of his disciples when they heard this said this is an hard saying who can heare it But Iesus knowing within himselfe that his disciples murmured at this said vnto thē doth this offend you what if ye shall see the Sonne of man ascend where he was afore it is the spirit that quickneth the flesh profiteth nothing the wordes that I speake to you are spirit and life but there are some among you which beleeue not Thus we can not doubt but that this manner of speaking to eat and drinke the body and bloud of the Lord is spirituall seeing the Lord doeth ascertaine it by name Ye are astonished saieth he at this saying of mine ye must eat and drinke my body and my bloud ye will find these wordes much more strange when I shall ascend into heauen with my body for then will it seeme to you a great deale harder to eat my body being so farre distant from you Ye must not conceiue my words so it is not my body that ye must eat it is the merit of the death and passion of my body it is my iustifying grace that ye must eat and receyue by faith and spiritually Iohn 6. wherewith ye must be quickened My words are spirit and life it is the spirit that quickeneth the flesh profiteth nothing We may moreouer out of this place draw many other arguments to establish our beliefe that the words of eating and drinking the body and bloud of Iesus Christ ought not to be taken but spiritually were it needfull to confirme that which himselfe hath so cleerely expounded he saith if ye eate not the flesh of the Sonne of man and drinke his bloud ye shal haue no life in you now to stay on the letter of these termes not take them spiritually would cause a great blasphemy to ensue for how many men are there in the world which neuer eat the body of Iesus Christ and yet haue life in them but our Sauiour in plaine termes saith they haue no life chuse then either to giue him the lye which were blasphemous or els confesse that he speaketh spiritually and that by life he meaneth spirituall life Which being so why do we not also acknowledge that these wordes of eating and drinking the body and bloud of the Lord are spirituall and ought to be vnderstood of th'eating and drinking which the soule doeth by faith specially seing he interpreteth himselfe both for th' one and th' other according to this sense for after he had spoken simplie of life he addeth he that eateth my flesh and drinketh my bloud hath life euerlasting likewise after he had said fimplie that wee must eat and drinke his flesh and his
forbad men to direct their prayers to them to fall on their knees before them Furthermore the Scripture in expresse termes inioyneth vs not to call on any other name then that of the Lord nor to seeke any mediator but Christ Feare not Isay 43. saith the Lord in Isay to his people for I haue redemed thee I haue called thee by my name thou art mine and in the same chapter I euen I am the Lord and beside me there is no Sauiour I haue declared and I haue saued and I haue showed and a litle after I am and there is none that can deliuer out of my hands I will doe it and who shall let it Marke here how the Lord rebuketh their fond feare that durst not call on him but went to others how he cheareth them to come boldly to him and seeke none others And S. Peter saith Acts. 4. there is no saluation in any other for among men there is giue none other name vnder heauen whereby we must be saued but that of Iesus Christ S. Paul saith Col. 3. whatsoeuer ye shall doe in word or deede doe all in the name of the Lord Iesus geuing thanks to God euē the father by him again I will that ye know 1. Cor. 11. that Christ is the head of euery man Ephes 2. Col. 1. againe through him we both haue an entrace vnto the father by one Spirit elswhere it pleased the Father that in him should all fulnesse dwell and through peace by that bloud of that his Crosse to reconcile to himselfe through him through him I say all things both which are in earth and which are in heauen and in another place for there is one God and one Mediator betweene God and man which is the man Christ Iesus Finally S. Iohn saith 1. Ioh. 2. if any man sinne we haue an Aduocat to the father Christ Iesus the iust he is the recōciliatiō for our sinnes not for our sinnes onely but also for the sinnes of the whole world Why should we linger or be loth to repaire to Iesus Christ at our first entrance to prayer seing th'Apostles teach vs that we must call on none other name but his that he is our true mediatour that besides him there is none other Mat. 11. Iohn 14.10 Moreouer Iesus Christ himselfe calleth vs and saith that none other sauing himselfe can make intercession for vs to God his father No man saith he knoweth the father but the sonne and he to whom the sonne will reuele him Come vnto me all ye that are wery and laden and I will ease you also I am that way that truth and that life no man commeth vnto the Father but by me againe I am that doore by me if any man enter in he shal be saued seing he is the doore seing he calleth vs we ought to seeke none other that might bring vs into his presence to speake to him he that findeth the maister at the gate bidding him to declare his suite yet will looke for a more cōmodious meane might be deemed a very simple body Let vs take heed of despising him that looketh for vs Heb. 12.7 that biddeth vs speake boldly let vs not despise the mediatour of the new Testament that speaketh for vs saith S. Paul it is written 1. Iohn ◠that he liueth euer making intercession for vs that he is our Aduocat so that the difference betweene mediatour and intercessor imagined by your Maisters and Doctours is vayne There is no colour of truth to make vs beleeue that he who came downe from heauen for our sakes tooke vpon him our flesh yelding to the miseries thereof sinne except who honored vs with his familiar conuersation and suffred death and the curse of God his father for the loue of vs who vndertooke the office of Mediatour and intercessor according to his kindnesse to vs ward we can not beleeue I say that now he should disdaine to heare vs to receiue our prayers and supplications and to offer them vp to God his father sith himselfe saith that it is his office sith himselfe biddeth vs come sith himselfe abideth for vs in the gate thus to resort to any other is to do iniury to him to suppose th'exercise of his estate needlesse to haue him in contempt to assigne others part of the honour due to him alone no no he is ielous of his honour he will haue all or none he cad abide no partener Let vs know with S. Paul that none but the Lord Iesus can execute this charge of mediatorship betweene God and men 1. Tim. 2. for there is one God one mediatour betweene God and man which is the man Christ Iesus againe he is able perfectly to saue them that come vnto God by him Heb. 7. seing he euer liueth to make intercession for them and in Esdras 4. Esd 13. he by himselfe will deliuer his creature Behold here one mediatour and no mo who euer maketh intercession and neuer needeth a sollicitor who also perfectly saueth and by him selfe deliuereth his creature Let vs therefore be assured on the word of the Prophets Apostles and of Iesus Christ and goe boldly to him and say our father let vs not lose this familiaritie and libertie which he hath giuen vs by his grace let vs pray in the name of Iesus Christ seing there is none other name giuen to men let vs practise towardes the world the maners ciuilities and courtesies of the world but let vs doe to God his seruices according to his commaundements it is not against manners to be an importunate suiter to God as appeareth by the parable of the vniust iudge nor against manners to presse vnto him at all times and in all places without the mediation of any except his sonne we haue no cause to doubt that such a mediator should forget our suites as knoweth our thoughts as for Angels and Sainctes let vs esteeme them most blessed by the grace of God but yet let vs beware as themselues haue warned that we impart not to them of the honor that onely belongeth to God The Pope enioyneth vs to beleeue that there is a Purgatorie Whether there is any Purgatorie after or out of this life and concerning the deceased a place full of fire where the soules of the deceased are condemned to abide in great torment some for so many ages others for so many yeeres according to the number and qualitie of the sinnes they committed in this world that praiers almes pilgrimages and other deuotions that are made and geuen for those soules doth greatly comfort and refresh them Moreouer he chalengeth to himselfe power to take soules out of Purgatorie at his pleasure the iudgements decrees of God notwithstanding the mouth of his preachers and their bookes are stuft with fables feyned to prooue this fiction But these things are come to passe to fulfil the prophesie that Antichrist should take heede to fables
calling out of the world is like our Lords comming to vs Isay 8.55 and as that which Isay saith should not a people enquire of their God from the liuing to the dead and againe Seeke ye the Lord while he may be found call ye vpon him while he is neere Esd 9. and in Esdras it is plainly concluded that after this life it is too late to repent and also we are forbidden to inquire how the vngodly shal be punished Forsomuch then as our soules are iudged immediatly after our death with iudgement irreuocable and beyond appeale and are at that very time where they must be and abide for euermore then there is no fire of Purgatorie and so by the same reason we pray for the deceased in vaine Also were those prayers so good health-full and for the Deceased needfull as ye say Iesus Christ and his Apostles had not forgotten to commaund and commend them to vs. Luk. 11. when Iesus Christ was required by his Apostles to teach them how to pray he gaue them a praier conteyning whatsoeuer man may and ought to craue of God and yet we can not gather out of the same any meaning or mention of the Deceased When S. Paul instructeth Timothie concerning the forme of prayer which the Church ought to obserue 1. Tine 2. he biddeth him not to pray for the Deceased Iam. 5. S. Iames most largely declaring those things for which we are to pray to God remembreth not the Deceased 3. Reg. 8. Salomon hauing built the Temple of God maketh a generall prayer to God beseeching him to heare all the praiers which should be made to him in the same Temple he rehearseth particularly the things for which they should pray to him for the sinne of the people and of euery-one for the solemnity of othes for peace other benefits for warre famine drought barennes pestilence and other sicknesses for captiuitie in-rode and inuasion of strangers he maketh no mention of prayer for the Deceased it ought not to haue bin omitted had it bene of such importance as the Pope saith The Scripture forgetteth not to recite how Abraham mourned and wept for his Dead how all Israel mourned for Aaron Moses and many others but it saith not that Abraham and the people of Israel prayed for Sara for Aaron for Moses and the rest Dauid did bitterly solemnly weepe for Saul Ionathan Abner and Absalom the Scripture rehearseth the solemnities neuerthelesse it appeareth not at all that he prayed for them who seemed notwithstanding to haue great need thereof Conclude we therefore this matter and acknowledge we that there is no purgatorie but in the bloud of Iesus Christ and that presently after our departure out of this world our soules are condemned or iustified in Christ for euermore and therefore let vs refuse all prayers for the Deceased as vaine and vnprofitable issued from the shop of Satan from traditions of men not from God considering he maketh no mentiō of the same in the holy Scripture Let vs be charitable towards the liuing towards the poore and other miserable persons as God hath commaunded and not towards the Dead that haue no need thereof or good thereby and towards whom God hath not commaunded vs to be charitable And let vs say that seing there is no Purgatorie we need not dispute whether the Pope cā take soules out of it or no so it is that in the same he exalteth himselfe aboue God promising to deliuer soules out of the prisons hands power of God promising to make void the iudgements and condemnations to auoid or deminish the paines ordeyned by God such actions are th'actions of superiors towards their inferiors We will not stay to confute many other blasphemies beside which necessarily follow the doctrine of Purgatorie as that there is a satisfaction for sinnes elswhere then in Iesus Christ that there is saluation by another meane then by Christ that man through sufferance of torments may content the iustice of God and deserue saluation For since Purgatorie is abolished whatsoeuer dependeth thereon can not stand and so are all these blasphemies sufficiently conuinced by the arguments aforesaid our sufferings saith S. Paul are not worthy of the glory to come Rom. 8. The Pope will not haue the Bible to be translated into French our vulgar and mother tong Whether we ought to haue the Bible in the mother tóg. for that saith he the Bible is too hard it is of too high meditation to be made common to the common people but this is rather to hide the truth and publish and auctorise lyes without any gain-saying I well wot that the holy Scripture in its force and signification reacheth beyond the power of mans vnderstanding But the Pope deceiueth himselfe greatly if he supposeth men to be more or lesse capable to read receiue and vnderstand according as they are more or lesse acquainted and haue proceeded in humane learnings and worldly affaires for experience teacheth vs that the more learned the more fine-witted the more cunning and the greater ones after the world are lesse worthy lesse able to conceiue lesse called to the knowledge of the secret of Gods word The historie of the Church showeth that these are the Pharisies the Doctors Glossers of the law the Philosophers Magistrats that could not cōceiue this easie difficultie this high humilitie simplicitie of the Gospell but stroue banded themselues against it with force and exceeding furie it is not the power and abilitie of man that obteineth to man the knowledge and vnderstanding of the word of God it is the spirite of God working and dwelling in him that doth it as it is written 1. Cor. 2. no man knoweth the things of God but the Spirit of God Now this Spirit hath no respect nor maketh acceptance of persons he dwelleth more ordinarily within the lowly within litle-ones within them that are not puft vp with their knowledge wisdome experience and dignitie so doeth Iesus Christ thanke his Father for that he had declared his Gospell to the little ones and not to the great after the world 1. Cor. 2. so say th'Apostles that the Gospell word and wisdome of God are folishnesse and offence to the wise of the world Act. 26. and so was Paul reputed mad by Festus the gouernour We note in all the New testament that they who first heard receiued kept with more readines stedfastnes the word of Iesus Christ were the meanest of the people were womē poore folke those whom ye call clownes fishers handicraftes-men toll-takers others of like condition the Apostles all Iesus Christ his Disciples welnigh were of that degree we note likewise that the simpler sort of the people were the readiest to receiue and conceiue the words of th'Apostles the knowledge of the Gospell the mistery secret and simplicitie of the faith 1. Cor. 1. And so doth S. Paul aduertise the Corinthians
Lord gardeth them day and night I tell you that you fret fume to no end and imagine vaine things ye conceiue chaff and bring forth stubble your counsels shall deuoure you as fire God shall come forth as a geant and shall lift vp his wrath as a man of warre and shall triumph he shall scatter you abroad deuour you he shall make you eat your own flesh make you dronken with your owne bloud he shall take the cup of rage frō their hand make you drink the dregs he shall leaue your name in execration to the chosen he shall breake your stafe and persecute you without ceasing he shall sweepe you with a broome that destroyeth the earth shall swallow vp your pursuings the end thereof shall turne to ioy and gladnesse for the faithfull to euerlasting condemnation teares gnashing of teeth and horrible torments for the persecutors for you if ye continue your euil beginnings I iudge you not I leaue you to the iudgement of the Lord by his Prophets and by wise Salomon Sap. 17. who saith thus when the vnrighteous thought to haue thine holy people in subiection they were bound with the bands of darkenesse and long night and being shut vp vnder the roofe did lie there to escape the euerlasting prouidence there doeth the wiseman declare that the faithfull do not but taste of miseries in comparison of the persecutours that are made drunken therewith if then ye esteeme their miserie great iudge with trembling feare how much greater miserie abideth you 2. Thes 1. S. Paul also iudgeth you when he saith that it is a righteous thing with God to recompence tribulation to them that trouble the faithfull and to them that are troubled rest with the Apostles when God shall shew himselfe from heauen with his mighty Angels in flaming fire rendring vengeaunce vnto them that do not know God and which obey not vnto the Gospel of Iesus Christ which shal be punished with euerlasting perdition from the presence and from the glorie of his power Likewise Luke 7. our Sauiour himselfe iudgeth you with these thundering words shall not God auenge his elect which crie day and night vnto him yea though he suffer long for thē I tell you he will auenge them quickly 4. Esd 15. Neither is the saying in Esdras to be omitted behold my people is lead as a flock to the slaughter as they do yet this day vnto my chosen so will I do also recompence them in their bosome thus saith the Lord God my right hand shall not spare the sinners neither shall the sword cease from them that shed innocent bloud vpon earth To be short heil awayteth for the great beast and them that warre for her the bottomlesse pit gapeth for great Babylon as in the Reuclation is declared at large The zele of the Lord of hostes shal bring these things to passe Come foorth then from her also ye other children of mine least ye be partakers of her plagues and swallowed vp with her Set your selues by the lambs side that ye may be partakers of his glory and rather follow trueth than shadowes showes and lies Behold the time of the Lord that cōmeth his fury burneth and is too heauie to beare his lips are filled with indignation and his tongue is like a deuouring fire his iudgement commeth on you smal time and occasion is left you to repent In steade of continuing your raging persecutions do as S. Paul did Act. 9. he had receiued a commission to destroy the faithfull that were at Damascus he armed himselfe and was accompanied with armed and violent men he iourneyed to performe his enterprise and lo he commeth to Damascus to search the faithfull out not to persecute but to loue them to conferre and be instructed with them being inflamed with loue towardes that doctrine that had afore inflamed him with hatred towards them And thus seeke ye the death and destruction of the Reformed no longer shun not their company any more but seeke them forth and draw nigh to them that ye may liue and be instructed with them in the puritie of the Gospell ye persecute the selfe same Christ the selfe same Gospel which S. Paul did and so may ye be called as he was if ye be of Gods chosen And seeing it is not the pleasure of God to geue our king a sonne in steade of raging as hetherto ye haue done because the Princes nighest the crowne are Reformed are Gospellers reioyce ye hoping that peraduenture God will vse this meane to aduaunce the kingdome of his word And be not afraide for that some Princes are wont to bring fire sword and the halter to inlarge their religion and make it preuaile for if they would do so they should hurt their religion they should sinne against God and his word according to which onely they rule their zele The word forbiddeth them as heretofore we largely declared to employ violence on the consciences the word teacheth them that it is strong inough to bring to God those that perteine to his election that the kingdome and conquest of consciences is reserued to the word and the holy Ghost and not to carnall weapons that the duetie of men herein is to inuite men to God mildly by preachings and admonitions by examples of good life and gentle behauiour and leaue the rest to the holy Ghost They know it not but too well what a displeasure it is to any to haue his conscience compelled and that such compulsion is vnprofitable yea bringeth forth effects cleane contrary to their hope that vse it For this cause in the lands vnder their obedience in their armies in their houses they let their Subiects and seruants liue in libertie of their consciences and exercise of their religion and doo receiue indifferently both the one and the other the Catholike and Reformed making vertue the onely difference wherby they chuse or refuse Againe why shoulde you feare to be hardly vsed by them that are your naturall and lawfull Princes hee that commeth to any possession lawfully dooth alway set before his eves in his enioyment the preseruation of that which he lawfully enioyeth yee know the goodnesse of their nature euen in warre the truth of their deserts hath bene so great and mighty as hath forced their very enemies to cōfesse it which is more to make it knowen to the world Aduersitie is the true scholemaister of vertue nothing in this world teacheth a man better how to vse his prosperitie thē his knowledge experiēce of the cōtrary ye know how lōg time they haue bin vnder this master ye know by their actions by the voice of the people by the witnes of all their enemies how much they haue profited in this discipline and namely the king of Nauarre I may speake it with th'acknowledgement of your consciences with the truth that he excelleth in all the parts required in a good Prince the choyse and wishes of men