CHAP. 1. Whether faith may lawfully be geuen and holden to heretikes.

YE haue broken the peace so solemnely sworne (I speake to you my children, that haue bene indu­ced to begin this warre) ye haue falsed your faith, ye haue taken the name of God in vayne: for that (say you) a man neither may nor should promise nor keepe faith towards heretickes and Infidels, according to the resolution taken and practised in the Councell of Constance Anno. 1414. & againe according to th'aduise and commaundement executed by Pope Eugenius the fourth to Vladislaus king of Hungary., about xxx. yeares afterward. Ye say, this is a doctrine receiued so solemnly, confirmed by so ma­ny reasons & auctorities, approued by so many actes, continued by so many yeares, that now it is no tyme to doubt thereof. My children, this defense can not warrant you from vices and infa­mous reproches damnable before God & men. For if ye bring in and so freely receiue such distinctions in promises and othes, ye open a gap to all maner of miseries & cōfusions in all Estates but principally in this Realme, where are few houses, families, townes, cities & gouernements, few companies publick or par­ticular, that are not bound by such othes, few or no mariages, successions, felowships, and other couenantes, whose suit, enter­teinement, and assurance depend not on such othes. For in all these things they that we haue called heretickes be confusedly intermedled with the Catholikes. So that I may say with truth, there is no humane wit nor might, which would not sooner melt and consume, then be able to preserue this Realme, other­wise then by obseruing that hath bene bene couenaunted and sworne. Moreouer, if ye be resolute to practise this doctrine, ye shall make all our warres endelesse and immortall, as well ciuill and domesticall for the reasons afore touched, as the warres we may haue with the stranger be it the Switzer, Almain, Fleming, English, Scot, Spaniard, Italian, or Turke: for in manner all our [Page 10]neighbors doo differ in religion from vs, and consequently he­retikes or Infidels in our opinion, & perhaps they also esteeme vs for such. Who then will treate with you concerning peace knowing this your resolution? They will rather choose to mis­cary, or make you miscary vnder the chargeable toile and daun­gers of warre, then bee choked in the nets of your disloyaltie. But how will ye excuse your selues towards God? If it be euill done to promise faith to the Reformed, wherefore haue yee sworne to them so solemly by actes often reiterated, and by long spaces of time distinguished▪ If ye alleage, they compelled you: ye can not auerre nor iustifie this compulsion: yee haue alwaies bene maisters of the field, of the townes and gouernments, and which is to be noted, the most part of the Pacifications haue bin made in their greatest weakenesse. If it were impietie to agree with them, yee should haue sooner suffred a thousand deaths, then done it. If yee say, it was done to make them difarme, and afterward to surprise and destroy them, to th'aduancement and exaltation of your religion, as many beleeue: yee are abomina­ble persons so to profane the othe, which God hath ordained for a witnesse and assurance of the truth, for an end of all vari­ances, for renewing of charitie offended, and restablishment of peace and rest among men: ye make it a bait for lying, for trea­son, and cruelty: yee shall not ascend into Gods holy hill, for ye sweare in deceipt. The Romains in their auncient fashion of swearing and contracting alliances, were wont to say, ô Iupiter smite & with thy lightening blast him, whosoeuer in this com­pany shall haue brought hither an intent to beguile his com­panion: what? must Pagans with more holinesse deale in a sa­cred oth then we? Ye take not alone the name of God in vaine, but ye also defile it so much as in you lieth, making it the auctor and protector of your murderous disloyalties: yee thinke yee may sport with mens liues by your othes; it is with God, with his glorious and magnificent name, and with your owne salua­tion that yee sport, it is your owne saluation that yee lose: ima­gining to draw men on to their death, & make them fall on the poynt of your weapons lurking in the pit of your treasons, yee draw on your owne heads the curse of God, and plunge your [Page 11]selues head long in the fearefull dungion of darkenesse and eter­nall woe. No euill ought to be done that good should come of it. The very Paynims could say, that no religion is accompli­shed by mischieuous wickednesse: faithlesnesse is an impe of impietie: impietie is directly opposite to religion: then mon­strous is their errour that thinke to vphold and augment reli­gion through impietie. Yee condemne the iudge that with his oth promiseth impunitie to malefactors, prouided that they confesse and acknowledge the crimes they are accused of, yee disanull all his processe & reuerse it as erronious: thus by your owne sentence yee incurre condemnation, in that by othe yee haue assured rest and peace to the Reformed, to the end that ha­uing abandoned their defences yee might afterward murther them by surprise and with more aduantage. Neither can yee also pretend excuse by ignorance, as not knowing the nullitie of your othes at the time ye sware: for the doctrine and exam­ples alleaged by your selues, are of a date far more ancient then the troubles and Pacifications of this Realme. Moreouer, after your goodly fearch for that holesome doctrine, to warrant you from shame and reproch, vpon the breach that yee made of the former Pacifications, yee haue againe notwithstanding treated and sworne peace with them manifold times, & that with more banning if yee brake it, then euer afore. But the likelihood is great, that your violation of the peace comes not through reli­gion: more credible it is, that your vnreconcileable enmities, & greedy aspiring mindes are the cause: so that yee speake for God in fraud, and plead for him in iniquitie: yee enterprise to make the holy Scripture stoupe to the windes of your will, and bende to the billowes & tempests of your naughty passions; yee force it to serue your commodities, and fit your purposes, to execute your r [...]uenges, and satisfie your ambition and auarice. Let vs see notwithstanding if the doctrine yee propose is so necessary and certaine as ye make it. I graunt you, and aduow it that eue­ry oth ought not to be obserued, specially when the same im­portes therevpon the performance of some hainous sinne, and doth directly preiudice the free passage of Gods word, which we all are bound to seeke: but reseruing these two inconue­niences [Page 12]aboue, we may in all things els giue our faith vndoub­tedly to any whosoeuer, & being once giuen, we ought to keepe it. So that when we contend not directly against Gods glory and our owne saluation, faith must be obserued. Now the coue­nants with Heretiks and Infidels, by letting them liue in peace and quiet without attempting them by materiall armes, do not hinder the hope of our saluation nor offend the glory & com­maundements of God, when we are vnable to cut them of by the ordinary way and power of the magistrate, easily and with­out trouble & detriment to the Church. For though it be com­maunded in the law, that the Heretike be cut of, which impor­teth a more strong reason forbidding to conuerse or deale with an heretike: that ought to be vnderstood, when we may com­modiously destroy or expell him, not disturbing the Church. It is more tollerable, more reasonable, and agreable to Gods pleasure, to suffer the heretike and infidell to liue, and dwell by him, then to make hauock in the Church, and set a way wide open to a thousand & a thousand confusions, impieties, & other mischieuous villanies which warres brings with it, & leaues be­it, namely warre Ciuill. This is that, which the Patriarch of Constantinople named Atticus, said vpon the like occasion: that we must sometimes vpon some necessitie, holde vs content with that which hapneth not to our liking, that we must some­times preferre vtilitie before strict iustice, sometime encline to agreement, to the peace and tranquilitie of the people: prefer­ring the peace of a Realme, the peace of all the world, before the precise obseruation of the wordes, after the example of the A­postles, that wisely dispenced with occasions and circumstan­ces. Better it is then to continue the vlcer open, than close it vp to the hazard of the whole bodie. Better it is to strike saile in the storme, than striue too gloriouslie against it, and make ship­wracke: wee must hate the heretike, but yet our loue to the Church must excell our hatred towards him. Scipio, and after him the Emperour Antonine the meeke said, they had leifer saue one Citizen, than slay a thousande enemies: what? should my king, my princes & you, beare lesse affection to your coun­trie, and to the Church, then they bare to their Countrey alone? [Page 13]That which I tell you is confirmed by the doctrine of Iesus Christ, Mat. 13. who forbids the rooting vp of the tares and darnel gro­wing among the good corne, lest the good corne chaunce to be spoyled or pluckt vp withall. This parable of our Sauiour rightlie conceiued, answereth whatsoeuer ye can obiect. If yee say, the libertie of Gods word and his glorie seeme to be lesse­ned on that part the heretiks make and hold in an Estate: like­wise ye may be tolde how the grouth of the good corne is hin­dered, in that part of the fielde which the darnell possesseth; and consequently, the owners credit and profit: yet neuerthelesse doth Iesus Christ say, it must not be pluckt vp. It sufficeth then to consider that otherwise it may not be, and that the glorie of God will be more obscured in the totall hauok & confusion of the Church, than in a small anoyance which the neerenes of he­retikes may bring to it: also that Gods glorie, and the power of his word will more brightlie shine amid our discommodities, infirmities and dishabilities, then in our ease, and the force of our flesh, of which he vseth verie little or none towardes the building and conseruation of his Church. The politiks adde, that the soueraigne lawe, the most equal rule of all, from which Magistrates and Counsellers of estate ought neuer to swerue, is to preferre the publike safegard before all other commodi­ties & considerations, that may be propounded for the greater assurance of one of the members of the state. For as they say, all commeth to nought when the Common-weale goes to wrack. We read, that by recital of this only law, the Consul Ser­uilius staied the course of the most pernitious sedition that euer came within the walles of Rome. They adde also this necessarie doctrine of our Sauiour Christ, that euery Realme diuided in it selfe shalbe desolate. Behold, for what cause in the yeere 1561, it was concluded at S. German, by the greatest wits, and wisest heads of this Realme, that it was expedient, not only to quench the fires, and make the pursuites commenced in the name of iu­stice against the reformed, to cease; but also, that peace might and ought to be made with them. Behold also, wherefore al the soueraigne Courts of this Realme, after they had ripely delibe­rated on this difficult point, were resolued to approue the edict [Page 14]of Ianuarie. True it is that the Parliament of Paris made more difficultie then the other: howbeit they also were resolued, after they had heard the holy, politik, and learned declarations of the Chanceller Hospital, whose lack I cannot sufficiently lament, waying what neede I haue at this day of such personages. For the selfe same reasons haue the Emperors of Germanie conclu­ded and sworne peace with the Protestants their Subiects, and to this present haue kept their faith to them. We reade also in the Ecclesiastical histories, that the Emperours, Valerian, Max­imian, Constantine, and many others, to compound the diui­sions betweene the Christians and Ethnikes their Subiectes; in whose power consisted the maintenance or decay not onely of the state, but of religion also, did permit to the one & the o­ther, the exercise of their religion. If this were a matter so strange, as ye say, to enter into couenants with the reformed, & to geue them your faith, the Emperor Charles the fifth had not so often geuen and vsed it as he did in his safeconducts to Lu­ther, to Melancthon, to Bucer, and to many others: it is hard to reckon how many times he receiued into his Courts the Prote­stant Princes and their Doctors, to common and conferre with thē; he might haue caused them to be murthered if he had listed, he wanted not aduise thereto, for there were Lords inow about him, that laboured earnestly to draw him to that treacherie. Nay, what say you to this of greater efficacie? Euen the Coun­cell of Trent decreed concerning passe-ports and safeconducts for the Protestants, of whom some appeared, and made their orations, and returned safely. I finde on euery side plenty of ex­amples that vrge and condemne you most apparantly. The Ca­tholik Switzers were not scrupulous to enter into league with the Reformed Switzers, & which was more, with them of Ge­neua. Your selues are confederate with all the Cantons of the Switzers, and ye solicite them dayly to enterteine this associa­tion. Ye are alied by couenantes sworne with all the Princes of Germanie aswell Protestantes as others: our kings Francis the first and Henry the second haue particularly sought th'alliance of the Protestantes, haue sent to that end their Ambassadours into Germany to the generall Diets of the Protestantes, Mon­sieur [Page 15]de Lange amōg others came for that purpose by comman­demēt of the said king Francis to th'assembly at Smalcalde: our kings with their armies haue entred Germany against th'Em­perour for the defence and protection of the Protestants. Ye are likewise alied with the English, and with the Netherlanders, whose protection moreouer against the Spaniard your selues haue vndertaken. Examples should lead vs thus farreforth; if we would apply our myndes to reuiew them we should not finde any estate on earth, where agreements haue not bene made with them of different Religion, & consequently with or among he­retickes and infidels: for two diuers Religions can not both be true. The Pope hath often couenanted with the Turke & with Iewes, being both vndoubted Infidels. The Venetian treateth and ordinarily sweareth peace with the Turke. The Spainard dayly bargaineth with infidels as well in Affrik, as in India and in the New found world. All antiquirie and the Primitiue Church do afford vs also great store of like presidents, as those I haue mentioned of th'Emperours Valerius, Maximian, and Constantius. Constantin the great graunted to th'archheretik Arius, his faith by othe, and kept it. Assurances are geuen indif­ferently to all heretiks for their apparance at Councels: thither do they come, and from thence they returne with securitie; of such importance is the faith graunted them by safeconduct. We read that eight or ten Emperours after the great Constantine, onely to keepe the Church and people in peace, did permit th'Arians to haue Bishops and Temples, so that euery towne al­most had two Bishops, th'one an Arian, th'other a Catholike; now had they an Arian Pope, and anon a Catholik Pope. But what neede we repaire to writings of men (which being compi­led by your Churchmen themselues, you may not disaduow) se­ing the holy Scriptures affoord vs store of like examples au­ctorised by the commandements of God, fauoured by his bles­sings, & made inuiolable by his curses. The ten Tribes of Israell, against the expresse ordinaunce of God, 3. Reg. 12. reuolted frō Roboam their king the sonne of Salomon, the sonne of Dauid, to whom the Lord had geuen the land, and to his lyne after him: and not onely they reuolted frō their king, but also forsoke the doctrine [Page 16]and temple of God, built themselues profane altars nigh to the sacred altar, in somuch that vndoubtedly they were heretikes & schismatiks: neuerthelesse it was not permitted to Roboam or his successours to bring these ten Tribes againe to the Tem­ple of the Lord with armes and by force, or destroy and expell them the land. Roboam hauing attempted it was letted, and by the commaundement of God retired from th'enterprise; 2. Chron. 11 and whatsoeuer the heresie and schisme of the ten Tribes was, yet were th'other two Tribes constreined to liue with & nigh them in alliance and confederacie. Behold how your doctrine is not so certeine as you report, nor yet prescribed by cōtinuall custome: And that prescription hath no place, when the question is of doctrine, of right, and of truth. But resolue we it further by hi­stories of the sacred Scripture. We learne in the same, that Abra­ham sware aliance with many vnbeleeuing Princes & peoples: with others then vnbeleeuers he could not contract, sith he was th'onely elect from among all the families and nations of the earth. Isaac gaue and obserued faith to Abimelek. Iacob bargai­ned with Laban th'Idolatre & with vnbeleeuing Esau his owne brother. Iacob and his sonnes and specially Ioseph were alied, & liued with th'Aegiptians. Digest we perfectly the history of the Gabaonites, and that alone will satisfie vs with the truth vpon euery poinct of this question. The Gabaonites a people of the Amorrheans amased at the multitude, Ios. 9. might, prosperous hap, exploictes, and resolution of Iosua and the children of Isra­ell, sent them Ambassadours hauing their garments and shoes old and patched, their barils of wine broken & vnhooped, their bread dry and vinewed, in rotten and torne sacks. These contre­feict Ambassadours declared, that they were not of the land of Canaan, but came from farre, so that in their long voyage they had worne, spent and consumed their garments, victuals and ves­sels; they offred & required alliance, it was receiued & graunted; Iosua and the people sware it in the name of God. Three dayes after, th'Israelits came into the countrey of the Gabaonits, & thē finding the deceipt were greatly amased and prouoked, consi­dering first of all, that God had commanded them not to leaue aliue any one of all the nations of Canaan, & namely th'Amor­rhi: [Page 17]howbeit afterwards hauing consulted on this matter, they smote them not; they durst not; saying, we haue sworne to them by the name of the Lord God. About foure hundred yeares af­ter that, the Israelites vnder the conduct of Saul, 2. Reg. 21. egged on with zele and deuotion, made warre on the Gabaonits and slew some of them: God punished th'Israelites, visited them by famine: the Prophetes answered that God visited the people, for the finne they had committed, in warring on them, Ios. 9. for whom they were bound by oth: the famine continued three yeeres & cea­sed not till after submission, acknowledgement and satisfaction made by Dauid to the Gabaonites at their discretion: they de­maunded the Princes of the lignage of Saul, Dauid deliuered them seuen; they crucified them to the Lord; the famine ceased. They, whom you terme Huguenots, are no more Infidels or he­retiks, then the Gabaonites that worshipped idols and the deuil: you haue not so expresse commaundement of God to destroy them, as the people of Israel had to destroy the Gabaonites: they had by suddaine aduantage, lying & guile, robbed and extorted the peace, alliance, and oth of th'Israelites: I do not see that these mē surprized, deceiued, or ouerreached you, whē you promised and swore them the Peace. Againe, Israel was punished for vio­lating the othe made by his auncestors, he infringed it not but foure hundred yeeres after the faith was giuen, he might haue imputed the fault to forgetfulnes. How much more worthy of punishment are yee, yee that haue violated the oth, which your selues haue made, ye that haue falsified it irreparably within three or foure years after; I dare say, that ye haue not kept it one whole day: for as good it is to make warre, as prepare for warre. What know ye, but that the curses which threaten you, which hang ouer your heads, hem in & distresse you at this instant on euery part, in your persons, in your houses & families & with­out, are so many aduertisements sent from God, warning you to make him & them amends for your disloy altic. If ye open your mouth to say that th'Israelites had another reason besides th'oth not to breake the aliance made with the Gabaonites, ye belye the holy Ghost, who stops your mouth when he tels you, how the Princes said: we may not touch them for that we haue sworne to [Page 18]them by the Lord God of Israel; and againe where it is said; the Prophets answered, that God visited the people, for their offence in making warre on them, to whom they were bound by oth. If ye say that the reason holdeth not betweene a Prince & his sub­iectes: besides that this stale subtiltie is to be laughed at, sauou­ring more of a courtly parasite, then of a teacher & professor of the truth; Iosua. 9. marke here that the Gabaonites were subiects to the people of Israel, and serued them in cutting wood and drawing water; they were, I say; their vassals by a title most iust, for God had geuen them to the Israelites from that day where in he cur­sed all Canaan: neuerthelesse Saul their King and all Israel were punished, for violating the faith geuen them. Againe, this di­stinction betweene othes made by a Prince to his subiectes, and othes made to others, is conuinced by the examples of Empe­rours in the primitiue Church afore alleaged, in that they licen­sed at the selfe same time, in the selfe same townes, to Pagans, Arians, and Christians the seuerall exercises of their religions; and yet further by the faith geuen and well kept of Constantine the great to Arius, as also by the Pacifications sworne and duly obserued of the Germane Emperours to the Protestants. For in all these cases, the Prince promised and swore to his subiect. But returne we to the examples of the sacred Scripture. We read how the people of Israel against the generall commaundement of God, Iosua. 6. preserued from fire, spoile, and sworde the harlot Rahab and all her houshold; so strict and dutifull was their obedience to the oth made by their spies. Bar. 2. 4. Reg. 25. 3. Reg. 22. Ier. 39. We read that Sedechias for ha­uing falsed his faith to the King of Babilon, and Achab to the king of Syria, were vanquished, the one miraculously slaine, the other consumed in horrible miseries and torments: Rahab was a Pagan, the kings of Syria and Babylon were Pagans. Sedeehias and Achab were kings of Israel the people of God. Thus haue Gods people geuen faith to Pagans, and kept it, and haue bene chastised of God for presuming to breake it: there is as good reason at least to keepe faith to them that are reputed hereticks; for the hereticke is not more abhominable then the Pagan and Infidell: ad withall the histories aboue cited, iustifying the like obseruation of loyaltie towards heretickes conuict and deemed [Page 19]such. We sweare, we hold vp our hands to God: now since it is to God that wee sweare and not to men, why then doo we re­spect the qualitie of men? Let vs not therefore stay vpon the qualitie of persons, euen as our selues desire of the Lord to performe vs his promises, without regard to our vnworthines: for the holy Ghost likewise in all th'examples of promises wel kept, yeldeth this onely reason for all; one or other hath sworne. It becommeth vs not rashly to slippe aside from the charge of Gods commandements. We shal enioy more rest, honour, and libertie in seruing God, than by shifting off our shoulders the yoke of his lawes. The commandement is manifest; Thou shalt not take the name of the Lord thy God in vaine: it is noted, that this is a principall commandement of the law, one of those two that haue a threatning penaltie annexed, I wil not holde him guiltlesse, saith he, that taketh my name in vaine. The religion of an othe hath euermore, and euery where bene esteemed to haue such power ouer the consciences, honor and reputation of men, that after an othe taken, none durst doubt of the trueth of matters deposed or sworne. An othe determineth the whole variance, it is vnchangeable, as saith S. Paul. Heb. 6. By this onely war­rant strangers dare meete together without suspition, and be­come companions and friends: hereby neighbors and friends continue neighborhood and friendship: hereby th'enemie wal­keth in securitie of life amids the fury and weapons of his mor­tall foe: this is the onely caueat and prouiso required of Kings, Princes and Nations, of Gouernors, Bailiffes and Stewardes, of Iudges and Magistrates: this is the onely meane to treate of peace among armes, to conclude and mainteine the same. He that sweareth by the name of God, doeth assure others that his wordes are true, euen as God himselfe is the trueth: he taketh God for his witnesse and iudge: he praieth him to confound and sinke his soule to the bottomles pit of hel, if he doeth not keepe and make good his word so farre as in him shall lye. Our forefathers in olde time shewed by their ceremonies that they so conceiued it. He that taketh the name of God in vaine, either beleeues there is no God at al, or els accounts him a lier void of might, and in effect defies him. Now men that are naturally li­ars, [Page 20]and voide of might, if they know themselues so reputed, o [...] thinke that others beleeue them not, they will rage and take on marueilouslie; they wil stirre vp the coles, fling the fire about, hazard their quiet, honor, goods, this present life, and all th'un­speakeable ioyes to be hoped for in the life to come, to haue a­mendes for such supposed iniuries: God that is true & almigh­tie, and most ielous of his honor, what wil he doo trow yee? Periured persons are noted, hated and shunned, as well of them that feele the damage of their faithlesnesse, as of them to whom profite comes by their periurie, if any profite may come of per­iurie. The Aegyptians, to declare how much they detested faithlesse persons, digressed from their generall rules, and ordi­narie iustice: for it was a ground in their law to punish each of­fender, in that part or member, which was chiefe instrument of th'offence: and so it should haue sufficed them onely to plague the tongue of the periured; neuerthelesse, they put him to death, vtterlie excluding all ransome of his life for anie price whatsoe­uer. If some law-makers haue not laide vpon them any like pe­naltie; it was because they durst not: for albeit they reknow­ledged that th'offence of this crime might greatly touch both the societie of men, and euerie particular person thereof: yet they principally considered, how this sinne directly respecteth the diuine maiesty; that for so much as to God the othe & vow was made, from him therfore being called to witnes, they awaite for vengeance. Thus you venture to perseuere in a sinne intol­lerable to God & man, the razer of religion and humane felow­ship. Hereupō ye wil perhaps replie, that since the pacifications, ye haue sworne other contrarie othes, from which later othes, by a more strong reason ye may not depart: but I wil reserue the assoyling of this your obiection, to the conclusion of this dis­course. Meane while let vs examine the groundes, whereon the maine stay of your doctrine proposed doeth stande, and we shall finde them rotten and ruinous. Let vs consider what be­fell the king of Hungarie, and al Christendome, for hauing too simply obeyed Pope Eugenius. This king of Hungarie had fought with, daunted, and vanquished the Turke: had compel­led him to make a peace honourable, beneficiall, aduantageable, [Page 21]and conuenient for all Christendome: howbeit, by commaun­dement of the Pope, for the considerations aforesaid, he depar­ted from that peace, he violated his faith and promise geuen; he denounced warre to Amurath, he presented himselfe in fielde better assisted thā before; both with men & with hope, they ioy­ned in fight; he lost the battell; 30. thousand of his soldiers were deuoured by the sword, himselfe there slaine, his head carried on a Launces point along all the Countrie: the Turke gaue not armes ouer, till he had wasted, and by conquest dismembred from Christendome the Empire of Greece, Hungarie, a portion of high Germanie and sundrie other Countries, the Popes Le­gate being bringer of this gay doctrine, was strangely descried, and slaine when he deemed himselfe out of danger, hauing es­caped the brunt of the battell. Such euents weighed and com­pared with the commandements of God, & th'examples here afore produced, which certifie vs of his will, may make one iudge religiouslie enough, that God was displeased at their vn­reuerend regard of his name, and that thereby he would teach and make vs vnderstand, that faith should be holden more deare of vs than all worldlie things. We haue as good reason after so manie miseries heard, seene and felt, in religion and temporall affaires throughout all Europe, as well in generall as particular, to thinke that they haue happened in all or in part, bycause of the infidelitie executed with crueltie against them, who vnder the faith of the Potentats of Christendome presen­ted themselues at the Councell of Constance, with intention & hope not to cope with th'aduersarie or defende their cause but by the word of God; and further sithence that time against an infinite number of Christians that haue disloyally bene marty­red in Germany, Fraunce, Spaine, Italy, in England, Scotland, Flanders and other countreys. What know we whether the mis­fortunes of warre and other notable calamities that 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 & [Page 22]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 cō ­maundementes, but eschue his wrath: frame not his word to your passions, to your reuenges, to your ambition, but frame [Page 23]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 [Page 24]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 townes and dominions; proui­ded that ye renounce your idolatrie, & receiue our law, the law of the Lord: if not, we will continually pursue by armes your end and destruction: how many Proselits thinke you had they [Page 25]made, what encrease had they brought to the Church? They know it, that doo know what power hath feare, conceipt and perill ouer worldly men, that know what multitudes haue by th'armes of th'Arabians, Tartars, Persians, Mamalukes, and Turkes, bin ranged to Mahomets religion. We can not say that th'Israelites wanted affection to the glory of God, and auaunce­ment of his kingdome; for in other matters they sufficiently witnessed their deuotion. Againe, we can not say that they wanted force; for God fought for them almost visibly, there were men so valiant among them that their matches were neuer found nor fained otherwhere, an hundred of theirs could discō ­fite ten thousand others, 4. Reg. 6. one of them alone by praier did con­found an infinit army of Syrians; their warres were wonders. But they knew that feare and force were not workemen of the house of God. We can not doubt of the power of our Lord Ie­sus Christ; he is God: we can not doubt of his tender loue to­wards vs and th'edification of his Church, he humbled himselfe infinitely, being God he tooke vpon him humane nature, and submitted himselfe to the miseries of the flesh, except sinne, suf­fering reproches, torments, and death, euen the curse of God his father for our saluation; he praied, preached, and wrought mi­racles for th'edification of the Church: with one twinkling of an eye, with one onely word he might haue compelled or con­founded all men, he might haue fought with twelue legions of Angels if it had bene his pleasure, he might haue done to all as he did to S. Paul; he did it not. He forbad them that meant to vse force, he lifted not vp his hand, he handled no sword nor warlike weapon, his will was not that armes should intermed­dle in the kingdome of the word. Thus we may not bring men to the house of God but by means allowed by Iesus Christ, for none can go to God but by him, he is the doore of the house of God. The Apostles also haue witnessed to vs their earnest desire, in that they abandoned the world & themselues for our example, and to winne vs bare with our infirmities, obiected themselues to all daungers, drad not th'assaults of the deuill, the hate of the world, the rigor of Magistrats, the stormes of the sea, the paine, ignominie and terror of punishments, no not the [Page 24] [...] [Page 25] [...] [Page 26]horrour of Hell, for to edisie the house of God: they prayed, preached, and interpreted, they wrote, they suffred, and all to builde the Church: as for carnall weapons, they refused, for so had their maister Christ inioyned: when hee sent them to the conquest of peoples, he commaunded them to goe alone with­out sundry garments, without money, without bread, with a staffe onely in their hand, and not with the feare and force of armes. Euen so did the Lord rebuke his Apostles that craued leaue of him to pray for fire to fall downe from heauen on such as would not receiue them: yee know not (quoth he) of what spirit ye are; for the sonne of man came not to destroy soules, but to saue them. Prayers therefore, preachings, prophecies, interpretations, writinges, miracles and sufferinges were the tooles wherewith th'Apostles built the house of God. Yours are of a farre other sort; they humbled themselues, yee exalt your selues; they prayed, yee curse, and commaund; they prea­ched, expounded, and writ, yee say not a word, yee shut, yee hide the booke, yee write with the sword: they suffered, yee make others suffer, they were murthered, yee are massacrers. Thus haue ye forsaken the way of our Sauiour & his Disciples. Take heed that it be not told you, that you folow in this behalf the way of Mahumet. Mahumet said he was the greatest Pro­phet sent of God to constraine by violence of armes all those that would not submit themselues vnder the power of God by the preaching of his word, & to that purpose God had sent him three keyes, of Iustice, of Prophecie, and of Victory. Great is the appearance that this noueltie of forcing mens consciences is come out of Sathans shop. For besides the noueltie thereof and slat repugnance against the doctrine and histories of the Bible, it carieth th'infallible marke of Sathan, th'executiō belyeth the promise. Ye promise your selues to compell mens consciences and so bring them to God, which can not be. It is notorious that the materiall sword hath no power ouer the soule. Ye may con­straine the body to be present at the Masse, to bow it self before your inuentions, your images and relikes, but ye can not en­force the conscience to consent to these bowings and seruices. It is as if ye would weigh the firie flame. The more ye assay to [Page 27]compell and enthrall the conscience, the more free it remaines. The Martyrs that were violently forced to stand by the sacri­fices of Idols, were not Pagans therefore. So they that by com­pulsion become Christians, are nothing lesse then Christians. But admit ye could force mens consciences, suppose ye by this meane to bring them to God? Ye, whose might and knowledge can not reach so farre as to the will of man, yet do not accept a frend fayned or forced, ye make no accompt in your houses and Lordships of submissions or homages founded on dissimuled pretence or fearefull cōstraint: God that will principally reigne ouer our wils, and full well knoweth them, that deserueth and demaundeth to be loued of vs with all our heart, with all our will, with all our strength, with all our soule & with all our vn­derstanding, will he receiue these forced soules which ye bring him? Christian Religion consisteth in faith: nothing is more cō ­trary to faith then force: ye may compell mē to do, or to speake, but to make them to beleeue ye are neuer able. Whoso belee­ueth not, can not be a Christian. 1. Pet. 5. For which cause S. Peter com­maundeth saying, feed the flock, not as hauing dominion ouer the Lords inheritance. Let vs beleeue then that this is not the maner whereby God draweth & receiueth men into his house, whereby he enlargeth the limits of his empire. The force that he employeth is spiritual, sweet, agreable and healthfull. First he possesseth the will, after he contenteth th'vnderstanding, he ru­leth the reason, and so by degrees he becomes maister of such as he will and such as will him. Th'empire of the consciences is go­uerned by meanes of the word, this is the scepter whereby Ie­sus Christ reigneth, whereby he destroyeth the powers, for­tresses, counsels and all highnesse that lifteth it selfe against the knowledge of God, by the same all vnderstanding is enthralled to his obedience. God by his Prophets hath so promised & fore­told. My word, saith he, in Isay, shall not returne to me in vaine, Isa. 11.55. 2. Cor. 10. it shall do what I haue willed. I will smite the earth with the rod of my mouth, and will slay the wicked with the breath of my lips. Esdras reporteth in his vision, 4. Esd. 13. that our Lord seing all nati­ons arising against him, lifted not his hand, held no sword nor warlike instrument, but cast out of his mouth as it were a flash [Page 28]of fire, which finally consumed all nations. This is the stone cut without hands, Dan. 2. that must bruise the iron, the copper, the earth, Apoc 19. the siluer, and the gold. The sword that must confound heretiks procedeth from the mouth of God: Iesus Christ accep­ted this sword, reiected & forbad th'other. Th'Apostles neither had nor sought any other. 2. Pet. 3. It is the word that made and preser­ueth the world, as S. Peter saith. The word of grace is mighty to edifie, 1. Cor. 4. & hath begotten the faithfull to Iesus Christ by the Gos­pell, saith S. Paul. Our weapons (saith he) are not carnall & ma­teriall, 2. Cor. 10. but spirituall. The Lord cleanseth & washeth his Church by his word. Ephes. 5. When he reckneth vp the workemen and instru­ments of the Church & weapons of Christen mē, he makes no mention of robbers, murtherers, massacrers, men of warre, and their materiall armes; 1. Cor. 12. but he remembreth Apostles, Prophets, and Doctors, vertues, healings, knowledge of tongs, administra­tion of Sacraments, Ephes. 6. truth, iustice, peace, faith, hope, charitic, sal­uation, the spirite, the word of God, and prayer. When he spea­keth of the workmanship of the Church, he vseth these termes, to plant, 1. Cor. 3. to water, to geue increase, &c. Such wordes are in no wise sutable to warlike violence. For somuch then as we neither ought nor may build in the house of God with armes, and that we must build with the word of God, which is all sufficient, ne­cessary and commaunded: let vs not dissobey th'auctoritie of the sacred Scripture, the commaundements of our soueraigne God, the conduct of his holy spirite; according to th'example of of our Lord, of his Apostles and of his Church: arme we our sel­ues with the word of God, the sword of the spirite, with humi­litie, patience, and holines of life: build we the Church euery one of vs to th'vttermost extent of his abilitie with these instru­ments. And if any gainstand this our trauail with intent to fru­strate our hope & purpose, to reuerse our worke, or to build by vs and not with vs: let vs pray, and continue with increase of earnest desire. But now me thinks I heare you say: what neede more wordes? these two cases are now cleare and vndoubted; the one, that we should not enterprise to force mens conscien­ces; the other, that Clergie men should not seeke the preseruati­on of the Church otherwise than by spirituall armes: but by [Page 29]this discourse, or any other, I cannot conceiue that the Magi­strate is prohibited to destroy the body of an heretike or schis­matike: and consequently, that our king is not permitted to employ his armes and armies against the Reformed, which are reputed such. I graunt you in some sort, that the text of the E­uangelist afore cited to this purpose, seemeth more to bind the Ecclesiastical person, than the Magistrate. But that which I haue discoursed to you, how the Church from Adam to Christ, neuer vsed the force of flesh and bloud, and of material armes, for to multiplie and augment it selfe, and for to ruine the infi­dels in detestation of their naughtie religion, makes directlie aswel against the Magistrate as the Churchman. For so much as Adam, Seth, Enos, Noe, Abraham, Isaac and Iacob, were not onelie Patriarkes, but also were kings, Gouernors and Magi­strates of peoples. Iosua, the Iudges, and kings of Israel, who ab­steyned from such violence in behalfe of their borderers, had the right of magistracie ouer them, as alredie hath bene noted. Notwithstanding, it shall not be amisse to treate more particu­larly touching this power of the Magistrate ouer heretikes and infidels. But first I take it for confessed, that our Ecclesiasticall persons are guiltie of great error and enormitie at this instant, in that they manage and imploy materiall armes, inioyne and sweare euery one to put on armour for the ruine of the Refor­med, setting sorth and leading in their owne persons the bands of men of warre, yea whole armies. About whose heads ye may cōmonly see their weapons flourish with as much pride hatred and furie, as the most barbarous Seculars can shew. Proceed we then to the power of the Magistrate. First the reformed wil an­swere you (for their bookes & actions approue, that such is their doctrine and discipline) how the Magistrate hath a iust & law­full vocation from God, to condemne and put to death the he­retike and schismatike; and that if he neglect or refuse to exe­cute this his duetie, being able to performe the same, he then misregardeth and offendeth the law of God and his owne cal­ling, and deserueth blame and punishment. But withall they affirme and mainteine, that before the magistrate proceedeth to such executions, he must patiently heare them that are suspe­cted [Page 30]of heresie or schisme, they must cause them to be conuin­ced by the word of God, in holy, assured, and free assemblies, perswade them, pray for them, with patience awaite Gods plea­sure for their conuersion; and after, if they persist still, then is it not onely lawfull, but also necessarie, to deliuer them ouer to death: they affirme also, that as for themselues, they were neuer called nor heard in a Counsel free and assured for them: they haue not bene conuinced by holy Scripture: that when ye cal­led them, it was onely to heare their condemnation: the Iudges to whom ye sent them were deafe, and trusted rather to loude clamors, than sound arguments. Againe, that when yee haue conferred with them, ye haue made exception to th'authoritic of Gods word, according to which word they haue got th'up­per hand in all that hath bene propounded: that ye haue delayd & crost the disputations & conferences, as fearing to be vtterly conuinced, and being required ye would not returne: it see­meth, say they, that ye could not abide the light of the trueth which was set before your eyes: that therefore ye shrunke aside and hid your heads, not daring to appeare but with playne or priuie force. All which allegations they offer to verifie by the vnpartiall histories, and autentike records of this time, concer­ning the affaires of religiō, as wel in Germanie as in this Realm, and elswhere throughout Europe. Now for my part, touching this power of the Magistrate, I pray you consider, that the Gos­pel commaunds not the death of heretikes and infidels so ex­presly as the law. According to the law they must not be suf­fered to liue til the morow: but by the Gospel, patience & long tarying is chieflie prescribed in such pursuites, as appeareth by the places aboue cited, and speciallie by the answere of Iesus Christ to th'Apostles S. Iames and S. Iohn, and by the doctrine of S. Paul. Luke. 9. 2. Tim. 2. Ye 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 commā ­dement 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 [Page 31]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 Arch­heretikes 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. [Page 32]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 [Page 33]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 cō ­maundement, and not by mans, where they be contrary. Most seemely it is that Iustice should mainteyne the Church, that Moses and Aaron should be brethren: but yet Iustice must not vniustly fauour the Church, Exod. 32. Moses must not blush to rebuke his brother Aaron sharply if he forsaketh Gods commaunde­ments to assist th'importunities of mens fansies: it must not be, that through their mutuall support euill counterpeized, the one of them should ouerthrow the other, and the whole com­mon-wealth with all: it is expedient, that Moses and Aaron, viz. Iustice and the Church should linke themselues against heretikes in such wise, that the Church incurre no daunger. For in case of euident perill men must attend the extraordi­nary hand of God: Num. 16. as they did in behalfe of the great multi­tude which fauoured the strife about the Priesthood. For had they vndiscretly put hand to weapon, they should haue greatly troubled and hazarded the whole body of the Church, they had buried many of the faithfull vnder the heapes of th'o­ther, and therefore they addressed their prayers to the Lord, and cōmitted the cause to him. To be short, our loue to the Church (as is said afore) must excell our hatred to heretiks. 3. Reg. 12. 2. Chr. 11. Euen so the Prophet Semeia forbad Roboam to make warre on the ten Tri­bes of Israel that had reuolted with schisme and heresie from his gouernement, and from the doctrine and temple of the Lord: bycause this war, as may well be presumed, would haue set the whole people of Israel in a most vehement flame & confusion. We read to this purpose, in th'Ecclesiasticall history, a narration [Page 34]most worthy the marking, of Iustine th'Emperour syrnamed th'Elder. This Emperour hating heretiks, and specially Arians, who at his comming to the Crowne were in great number and credit, made an Edict, whereby he forbad th'execise of th'Arian Religion: as soone as th'Arians were certified of this Edict, they went about to procure the like against the true Christians, in places where they had greater power, & got of Theodorik king of Italie, though a vassal and subiect of th'Empire, the like pro­hibitions throughout Italy for th'exercise of none beside th'A­rian Religion: whereupon Pope Iohn the first of that name, who then was at Rome, seing himselfe with all the faithfull not permitted th'vse of their Religion, by th'aduise of all the good Bishops & Magistrates of Italy, assisted with the Bishop of Rauenna and certeine Senatours and Consuls of Rome, pas­sed ouer to Constantinople with speed to th'Emperour, to cause him to cease his interdiction of th'Arian Religion, for that o­therwise no meanes in Italy was left to exercise the true Reli­gion: he shewed with teares and grones that better it were to let the heretikes line, then to put the true Church in ieoperdy, and to smoother it with new persecutions. To be short he pre­uailed so, that th'Emperour restored th'Arians and left them in peace. Thus ye see the Pope himselfe practise the doctrine I pro­pound. Haue ye not now a dayes as great reason and as great neede to cease the pursuites and persecutions that are made a­gainst the Reformed, & to restore them the libertie of their Re­ligion and inioyment of their goodes, to th'end they may render to the Catholikes abiding in the countreis possessed by them, both their goods and th'exercise of their Religion, and agayne that they may assure all the townes and Catholike countries of Fraunce, where-into hap and force of armes may bring the Re­formed: and specially to assure so many Catholikes dwelling in small townes, boroughs and villages lockt in among their forts, whom they haue not hitherto disquieted: for it is not to be doubted, but that in such measure as they shall feele their owne discommodities, and dispaire of reconcilement, their egrenes to reuēge wil encrease, albeit we must needs cōmend hitherto their moderation therein. Besides it appeareth that Constantine the [Page 35]great (whose actions are ordinarily, & for the most part set forth as a rule to direct all Princes in their affaires) attributed so much to this doctrine as he might not possibly more. For to stop and preuent the tumultes & commotions which the first & smaller multitudes of Arians might haue made in th'estat & Church, he did not onely suffer thē in rest, in th'enioyment of their goods, in the libertie of their consciences & exercise of their Religion; but also the better to conteine them, to content and take from them all occasion of running to armes, he shewed rigor some­times to the faithfull at their instance. We read that to conteine and satisfie th'Arians he banished that good man Athanasius, most spitefully & vniustly pursued by them: for they were rea­dy by armes to seeke his death amid the embrasements, weapōs and defence of the faithfull: Constantine himselfe, by his letters that he writ to the people of the Catholike Church of Alexan­dria, testifieth that for the consideration aforesayd, he had con­demned Athanasius. See here how good Emperours and good Magistrates haue cuer preferred the quiet of the Church, the peace of the people, before the rooting out of heresies: assuring thēselues that order, peace, & the word of God can do more in such matters then war with its confusions & outrages. And it is to be noted that when we enforced our selues to warre on in­fidels and heretikes with materiall armes, God for the most part withdrew his blessings from our workes and enterprises: no­thing haue we done, but wast and confound the Church. Chri­stians haue oft attempted to chase the miscreant Pagans out of the holy land; nothing haue they atchieued, but the sharpning of th'East Churches persecution, wherein they did so much that they are in a maner lost. The Turke hath gottē and encroched so far on Christendome since we began to warre with him, that it passeth credit, considering we haue so oft, and with so great affection and power sought against them. If God fauoured not our armies, when by vow & vnfained deuotion thinking to at­taine Paradise, thinking to aduance his kingdome, we employed our liues and goods to fight with the Turkes his enemies, and th'enemies of our faith, whom then we neede not feare seing the distance of their countrey from ours; and if it be permitted vs [Page 36]to conclude of the will & blessing of God after the good or bad successe of the warre, as sometimes it falleth out: it may be said, that if he blessed not such armies, with great reason wil he curse th'armies which we employ against them that demanded not as they say, but libertie to call vpō God by one onely Iesus Christ, according to the contents of the holy Scripture, and vnder the cōduct of the holy Ghost; which we employ against our neigh­bours, against our brethren and countreymen, who haue ought, or may haue goodes, estates and dignities, that would be very commodious for vs, and this last poinct makes our deuotion shrewdly suspected. Againe, what haue we done in our ciuill warres that so many yeares haue set all the dominiōs of Europe on fire, that haue whetted and armed all Christians th'one a­gainst th'other? We haue puld vp, so much as in vs lay; that smal deale of good corne which growes within the Lordes field; we haue made wast both within and without, we haue caused insinite soules to swarue, that otherwise were in a way good inough: we haue made so many hypocrites, so many dissem­blers in the faith, and Atheistes, that I tremble and grudge to thinke of it: we haue so ruined both the state and the Church that the deuill and the stranger sinde breaches on all sides to come trample and destroy vs vtterly. We are not excu­sable, God hath foretolde vs, that thinking to weede his field or Church, we should pluck vp the good corne, we should spoyle or roote out the faithfull. Th'experience of these eight and twentie or thirtie yeares past, hath made euident to vs, how much the narrow search and pursuite made against the Refor­med, endangereth the Church and whole estate of this Realme. Let vs therefore leaue them in peace, that we also may be in peace; and let vs laud the Lord peaceablie and without ceasing; let vs preserue our selues with them, sith we can not destroy them without destroying our selues. It is said that the duety of the Magistrate, and of euery priuate person, but principally of the magistrate, is aboue all to tender the preseruation of the state. It is said also, that the Magistrate is bound not to respect alone that which is iust and good simply, but withall discreetly to compare the iust with the iust, good with good, law with [Page 37]law, and the same wisely to applie to present occasions, staying himselfe on that which is better and more equall: to compare besides th'uniust with th'uniust, euil with euill, and according to the necessitie of the time, and importance of the affaires, to stay himselfe on that is lesse vniust or euill. Now the iniustice is lesse, to let the heretik, or the suspected of heresie liue in peace, than disturbe the Church. There is more iustice and holines in the conseruation of the Church, and of a whole estate to the comfort of a whole people, the maintenance of iustice and poli­cie in generall and particular, than in the dissolution of the Church and of a Realme, and in th'annihilating and generall suppression of Religion and iustice. For so much then as we are not able to order the Reformed after our will, or destroy them without putting the whole Christen Church, iustice, and all the people in hazard of an headlong downfal and vtter subuersion, let vs accept, how late soeuer, Act. 5. the coūcell of Gamaliel recited by S. Luke, as the most tollerable we cā take in this cause: let vs not meddle with these mē, but leaue them; if their councell or their worke be of men it shalbe ouerthrowen, but if it be of God, we cannot ouerthrow it. And albeit our power failes, or that we enterprise not to cut of heretikes: let vs not thinke therefore, that the glorie of God can be abased, or the Church rumed by by them: for the word of God shall vanquish & consume, how long soeuer it lingereth, the word and imagination of men, it can full wel worke what God willeth, as in Isay is written: Isai. 55. no­thing is more strong nor more durable than the Church. May we thinke to loue the Church better than he that made, & still maintaines it? is it not Gods inheritance? Cast we that care on him: Mat. 15. he knoweth wel how to roote them out that are not of his election. Euery plant, saith he, which my heauenly Father hath not planted, shall be pluckt vp by the rootes: it will come well inough to passe, though we toyle nor spoyle our selues among armes by the fury and licentiousnesse of warre. Ioyntly there­with, it is easie to obserue in histories, that those heresies which the faithful haue assailed to represse by warre, endured notwith­standing longer than the rest. In the meane season comfort we our selues in our zele and patience with the histories of the holy [Page 38]Scripture, considering how he hath destroyed the most part of heretikes and Schismatikes. Nadab and Abihu were by fire mi­raculously consumed for hauing vsed strange fire. Leuit. 10. Corah, Da­than and Abiron, & their complices, were wonderfully deuou­red by th'earth and fire, Num. 16. for hauing contended about the Priest­hoode. Act. 5. Ananias and Saphira were miraculously slaine at the word pronounced by S. Peter, for hauing misdoubted of the power of the holy Ghost. So S. Paul, by vertue of the worde, made Elimas the sorcerer blinde. Act. 13. The Ecclesiasticall historie is stored no lesse with such miraculous destructions of heretikes; amōg which, that of Arius is notable: for euē when he thought him selfe most assured and as it were to haue set his foote on the throte of that good Pastor Alexander his enemie, he strangelie burst in sunder at the same Alexanders prayer. In so much that the Lord proceeding by this supernatural meanes against here­tikes, lessoneth vs, that from him all punishments & vengeance, lying without the reach of mans power, are to be looked for, that frō him the hewing down of huge heresies must be looked for. In fine, let vs beware that rash zele carrie vs not too farre, let vs restrayne and rule it after the doctrine and examples of the holy Scripture, and the imitation as well of the Primitiue Church, as of our neighbors. Away with these armes forbid­den, accursed, and most pernicious to the Church, purge we the Church; seeke we the Churches repose by meanes allowed, blessed and commaunded of God, by the word of God, and the fruites thereof. Leaue we the Magistrates sword, sith it will not serue our turne without hazarding all, the Church, Magistrate and people. Let vs acknowledge then, that we haue failed, what zele soeuer we pretend: but much more, if our priuate & world­ly passions, and not deuotion, haue prouoked vs to this warre. Whether it be so or no, ye know; ye may cast a mist before mens eyes, but not before the Lord; he created mens hartes, he know­eth thē. And if it be so that ye haue drawen ouer your faces the maske of deuotion to conceale the hatred, enuy, ambition & the auarice that egs you on in deed to kindle these warres, ye may well be deemed the most execrable persecutors that euer were. For the Heathen in their persecutions against the faithfull were [Page 39]for the most parte caried on with deuotion they bare to their Gods. And therefore in the conscience and true feeling of your great excesse, be the more displeased therewith. Shield not your fault with this blind excuse, that the reformed haue takē armes for their defēce, which (say ye) the faithful neuer did; for in vsing that pretence ye auow them for faithfull and your selues perse­cutors: if they do amisse ye are th'originall; ye are answerable to God for their sinnes & your owne: ye force them to armes; for otherwise they should be guilty of their own death, & of temp­ting the Lord, if they being able would not seeke to auoid it. Iwis they arme not themselues to build their Church by armes, but to defend their countries, townes, families, goods, repose, & liues: they come not to assaile you with sworde and fire, for to restraine you of your religion: they require nothing but peace and the preaching of Gods word for to build their Church: ye mistrust the truth and power of your religion, denying their de­maund. Ouer and aboue, it is no new thing nor reproued to see the Church of God armed for its defence. The Israelites defen­ded themselues against the Syrians, Aegyptians, Assyrians, Medes, and Persians, th'almighty by ayding them hath showen how well he allowed that their defence: he fought for them with hayle and thunder, hee stayed the course of the Sunne, that light might suffice them for th'vtter discomfiture of their ene­mies, he hath assisted them with his Angels to confound their armies. We read also that God hath oftentimes fauoured the defence of Christian churches, and specially those of th'East vn­der the protection of Constantine the great, against Licinius Emperour of the East, and by consequence their Emperour and souerargne Magistrate, so farre forth that Licinius was put to flight: which is an history that locketh their lips, who boast so much of this maxime, that whole prouinces may not stand in defence of their religion against their Prince. For Licinius was lawfull Emperour of th'East without all controuersie, euen when Constantine made warre on him to cause him to surcease his persecutions against his Christian subiects: and Constantine was not Emperour then but of Italie, Afrike, France, & Spaine. Moreouer, most certaine it is that Licinius was Emperour of [Page 40]th'East long before Constantine was declared Emperour of the West: neuerthelesse he vndertooke this warre against Licinius at th'instance of th'East Churches, and was blessed of God. We read againe to this same purpose, how the Christians of Persia oppressed with intollerable afflictions by their king, had re­course to the Romains crauing succour of them, and praying thē to pitie their extreme necessity; the Bishop of Constantino­ple laboured so to Theodosius th'Emperour that he vndertook their protection: Theodosius made warre on the king of Per­sia, obtayned many miraculous victories, and in fine compelled him to entreat his Christen subiects more gently. The Refor­med pretend to haue at this day as good reason to appeale to the king of Nauarre, th'Almains and other their neighbors for protection and defence. And although hitherto ye haue sur­mounted them in number of victories, yet that iustifieth your quarell neuer the more. Apoc. 13. For it is written of Antichrist, that for a time he shall haue th'vpperhand ouer th'elect. But rather mark the successe: if ye haue got some victories, they haue had victo­ries also, they are come neerer their end and purpose, then you. The right of the cause is not alwaies auowed by the victorie. The Beniamites mainteining a most vnrighteous quarrell re­mained in two battailes maisters of the field; Iud. 20. in the third they were quite defeicted. Th'Israelits ouercame, and were ouerco­men: Heb. 11. the Scripture teacheth; they ouercame through the iustice of their quarell, assisted with faith and assurance of Gods fa­uour; againe they were ouercome more often through the de­sert of their sinnes making them vnworthy of Gods fauour, then th'iniustice of their cause. How know we, whether th'en­terchaunged course of our victories, and mishap of the Refor­med haue not come to passe rather by reason of their sinnes, then by any vnrighteous quarell they mainteined in this warre?

CHAP. III. Whether it be lawfull with good conscience to liue with heretikes or nigh them.

PEraduenture ye will tell me, that my counsaile is a snare of sinne: bicause ye gather by my discourse that a man may conuerse with heretikes, which is prohi­bited [Page 41]in many places of the Gospell. My children, if yee will yeeld as much to reason as ye doe to your passions, yee will vpon this doubt stand contented with those arguments & ex­amples by me already proposed, when I proued that we might lawfully graunt and keepe faith to heretikes: there I haue suffi­ciently taught, that in France it is impossible to sequester the Reformed from the Catholikes without destruction of France: there also haue I recited the reasons for which we haue determi­ned sometimes to liue in peace with them, and wherefore like­wise all our neighbours haue taken the selfe same resolution and continue still therein, and do find it better for them to keepe it, then we to haue left it. Neuthereles, to make it plaine, that I am no lesse earnest to desire and seeke your conuersion, and safetie, then your selues are earnest to reteine and recall the causes of your confusion and wrack: and also to make good, that my sub­stantiall reasons do in number and weight exceede those emptie shadowes that make a great muster in your passionat conceipts, I am content for your sakes to handle againe more particularly this question, to wit: whether we may with good conscience conuerse with heretikes or nigh them. I reknowledge that it is written: Take heed least any men seduce you: go not, be not partakers with them, take heed that none ouertake you: auoyd an heretike after the first and second admonition: who so dis­obeyeth the Church let him be to thee as an Heathen person & Publican. Mat. 24. Ephes. 5. Col. 2. Tit. 3. Mat. 18. This is in summe the whole doctrine of the Gospell in this behalfe. Now so it is, that by these wordes we are com­maunded onely to beware of seducers, of their philosophie and humane reasons, of their traditions and fables, not to be astoni­shed and ouercome at their false miracles, not to consent nor partake with them in their doctrine and ceremonies, and not to admit them into our more priuate & familiar communications, conference and alliances: howbeit these places import no pro­hibition wherby Christians are forbidden to dwell or soiourne with infidels, heretiks, or schismatikes in the same realme, in the same common-wealth, in the same countrie, in the same towne: otherwise we must also affirme that the Church of God hath continually disobeyed this prohibition, and that our Lord and [Page 42]his Apostles liued not consormably to their doctrine, which were blasphemy to thinke, much more to say. Abel liued with Cain the reprobate. Seth and Enos men of God, dwelt confu­sedly among other children of Adam that liued in a maner all without reason, law & religion as there appetite lead them like bruit beastes made gyddy with the stroke of Gods curse. Noe dwelt with & continually preached to the old world, whose execrable impieties opened the windowes of heauen, and ab­hominable transgressions brought the seas to transgresse their boundes, the riuers their bankes, the fountaines their brinkes conspiring against nature to ouerwhelme their cursed carcasses with an vniuersall sloud. Ahraham the father of the chosen of the Lord out of many as one grape of the cluster and a plant out of great people, 4 Esd 9. did liue, frequent, conuerse and traffik with many misbeleeuing nations. Isaac did eat, make and sweare alliance with th'infidell Abimelek. Iacob abode with the idolater Laban, serued him, maried his daughters: he visited his brother Esau reiected by God, he gratified him with offers and presents, he called him his Lord. The Israelits dwelt and liued among th'Aegyptiens, Canaanits, Syrians, Assirians, Medes & Persians: they concluded leagues with the Greekes & Romains: they I say, that were forbidden more expresly then we, they ere­cted Synagogues in all regions: they were not able to withstand the manifold changes in their Religion, euen within their prin­cipall Citie, within the shadow of their temple: they were defi­led with idolatries, heresies, and schismes: they saw themselues sundred into many sectes of Pharisies, Saduces and Essens. The Prophets haunted the Palaces of the kings of Iuda and Israell though they had cleane forsaken the Lordes way: Samuel con­uersed with Saul, Ahias and other Prophetes frequented Iero­boam the sonne of Nabat and patron of Idolatrie, reuolt and in­gratitude against God and his soueraigne, he that 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 [Page 43]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, [Page 44]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 shalbe in one bed, th'one takē, th'other refused; two shalbe 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 [Page 45]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 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, [Page 46]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 soūd 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'assurāce, 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 thēselues, 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 Indiās, built dwelling towers & forts among them. Away then [Page 47]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 nūber were fulfilled, & if it delayed not hir glory that she were quite separated frō 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 frō 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'executiō 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, [Page 48]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 man [...]r and Religion of their Princes. By common obseruation, all peoples require in their Emperours, Kings & gouernours, not to vary frō them in Re­ligiō. 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 [Page 49]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, [Page 50]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. [Page 51]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 shalbe hated of all for my names sake, Math. 10. ye shalbe brought before Princes and Kings, Mar. 13. ye shalbe scourged in their assemblies. Ye shalbe 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 [Page 52]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 [Page 53]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 [Page 54]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 societies and alliances with infidels and Idolaters; they had no commandement as had the Christians, to communicate their religion to all nations; also they ought to haue bene, and so were, of all people most ielous of the puritie of their religion, and preseruation thereof: neuerthelesse, when their kings and successors forsooke the way of God, for to sacrifice in the lugh places, betaking themselues to idol-worship, and seruing of strange Gods, they stouped vnder the mightichand of God, and receiued such kings as God would graunt them, and therefore they neuer went about to expel their kings, nor made exceptiō [Page 55]or resistāce to their successors for religions sake: they endured the gouernment of Ieroboam, Achab, Ioram, Ochosias, Achas, Manasses, Amō, & many mo endued with nothing but vngod­lines. They impeached not the successiō of that most wicked & idolatrous Iorā, to the very deuout & meek Iosaphat. So succee­ded Ochosias to Ioram, Achas to Ioatham, Manasses to Eze­kias, Amon to Manasses, and Ioacham to Iosias. Now we Chri­stians are much more bound to th'obedience of all Magistrates either faithfull or misbeleeuers. For our true profession is of hu­militie, subiection and obedience, as th' Apostles in many places aboue cited and directed to vs, haue prescribed. But besides that, hath Iesus Christ by his commaundements and actions stopped our mouth, and ouerthrowen whatsoeuer may be proponed to excuse you or maintaine your opinion. He being God, Math. 17. Mar. 12. and a­ble easily to reuerse all power, acknowledged Tiberius for Em­perour, an idolater if euer any were, he payed him Tribute, and commaunded it to be payd him, he bad that honour, obedience, and seruice due to Emperours should be yeelded him. Are we greater and more honorable then Iesus Christ, that we should peruert th'order of successions, the lawes & estate of the Realme to chuse vs as a king? Iesus enquired not, he stood not vpon the Emperours religion and other qualities; he is God, we be men, we be what him pleaseth we be, we haue no being, nor qualitie belonging, but by him: he might by right haue excused him­selfe, after the lawes of the world, of paying tribute, as himselfe saith, howbeit to th'end he should not offend the maiestie of kings, he payed it: but we not onely offend our Princes, but al­so rather than acknowledge them, we will seeke the ouerthrow of th'estate and any part thereof. The Apostles acknowledged kings, Lieutenants, and Magistrates, though insidels, & rendred them obedience: S. Paul submitted himselfe to the gouernment and iurisdiction of the Emperours of Italie, and their Lieute­nants, he sought out their priuiledges, allowed their lawes and vsed them for his aid, he appeared before them and vnder-went their iurisdiction, and according to the order of the same yeelded himselfe at the Emperours feet, whither to he had appealed. And sithence then, haue Christen Churches continued their dutie of [Page 56]obedience to Princes of the Countries they were in, being Pa­gans and their persecutors. We are bound not onely to obay, but furthermore to pray for them, 1. Tim. 2. thus S. Paul commaundeth; I warne that afore all things, requests, prayers, supplications, & thank esgiuing be made for all men, for kings, and all them that are set in auctoritie: to wit; though they be Idolaters, though they persecute and imprison vs, as hath bene said. So the chil­dren of Israel hauing bene vanquished, spoiled and led into cap­tiuitie in the citie of Babylon, the seat of all Idolatrie, see how God commaundeth them by his prophet leremie: Iorem. 29. craue for the peace of the citie into which I haue caused you to be translated, and pray to the Lord for it. Nay moreouer the Lord takes part against them that disobey their superiours; he deemeth it an in­iurie done to himselfe, for good reason it is, sith he sent them, that he should conceiue displeasure at the disobedience showen them: and therefore he threatneth the disobedient: they shall procure themselues damnation, saith S. Paul. Admit though the kings were not our naturall and lawfull kings but by vsur­pation, by violence, by title of conquest alone, yet he threatneth, and pardoneth not if we disobey them. Euen so the Lord by way of reproch saith to his people by the prophet Baruch: Bar. 2. Bow your shoulder, and your necke, and serue the king of Babilon, and you shalbe seated in the land, which I gaue vnto your fa­thers: but if ye do it not, & if ye hearken not to the voice of the Lord your God, to serue the king of Babylon, I will bring to passe that ye shall no more be in the cities of Iuda, nor come out of the citie of lerusalem, I will take from you the voice of mirth, the voice of ioy, the voice of the bridegrome, the voice of the spouse, & all the land shalbe without any signe, & they that in­habit the same. Behold how he witnesseth his will, that his peo­ple obey the idolatrous king Nabuchodonosor, and threatneth fearefull penalties, if they obey him not. But threats alone suf­ficed him not: it fortuned his people to reuolt against Nabu­chodonosor, he made them feele th'effect of all his threatnings and curses; Ierusalem because of this reuolt was taken by force and sacked, 4. Reg. 25. most of the Israelites put to the sword; the rest en­chained like captiues were led to Babilon, where they endured [Page 57]a very long time intollerable slauery; their king Sedekias was taken, his eyes pluckt out, and after ended his daies in most vile bondage. Finally, one cōsideration among the rest should make all Christians abhorre the disturbers of Estates vpon earth, and such as rise against their Princes to impeach their auctoritie or force them to slie, and should warne them carefully to be­ware that they forte not themselues with such. That is, 2. Thess. 2. 2. Pet. 2. Iud. 1. our Lord Iesus Christ and his Apostles haue left written in many places, that to rise against powers, to consound, trouble, and go about to dispose them, is a token of Antichrist. Aduise your selues (my children) how ye may remoue from your Church the sus­pition hereof. Let vs not say, it is the Resormed that trouble our state, that disobey the king, his Lieutenants and Magistrates, because they will not go to the Masse, and make their profession. For it is none of that, wherein God willeth vs to obey earthly powers. He imparteth kings this honour, to take them for his Lieutenants in gouernment of the world, but not in all gouern­ment, he hath reserued to himselfe one parte, which he will not haue them meddle with, namely the gouernance of the highest parte of the soule, of the conscience, and religion: he hath giuen herevpon his lawes and commaundements, which he willeth to be preferred afore the commaundements of men, he liketh not that men should enterprise ought ouer them: he is aboue the kings of th'earth, he is their Creator, it is good reason that his commaundements should ouer-rule theirs. For so S. Peter, and S. Iohn, being in all things else 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 [Page 58]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 [Page 59]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 shalbe 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 [Page 60]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 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 [Page 61]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 [Page 62]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, [Page 63]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 personall succession of Bishops, succeeding th'Apostles, he hath reteyned the name of Christian; and yet ne­uerthelesse is returned and also turneth those that are his to the vomit and filthines of the Gentils.

It is written by Daniel, S. Matthew and S. Paul, Dan. 9. Math. 24.2. Thess. 2. that Anti­christ shall sit in the holy place, in the temple and Church of God: the Pope holdeth his See in the hart of Christendome, in the Church prepared by th'Apostles, he is Lord, and President ouer all Christendome, which is the temple of God.

It is written in Daniell, Dan. 9. that the Lord shortly after his com­ming [Page 64]shalbe slaine and shall haue nothing: 4. Es. 5.6. in Esdras, that the places which were sowen shall soudainely appeare as they were not sowen, the way of truth shalbe hidden, and the region shal­be barren of faith, and vnrighteousnesse shalbe multiplied on that countrey thou seest and on that which at other times thou hast heard of; vnrighteousnes with fornication shall be multi­plied in the land. Luke. 21. Iesus Christ saith that after his visible conuer­sation with men, the time of Antichrist should draw neere, that his end should not come so soone. 2. Thess. 2. It is written by S. Paul that euen in his time Sathan wrought the mistery of iniquitie, the beginnings of Antichrist: by S. Iohn, 1. Iohn. 2. that there are many Anti­christs already, & which from thence forth should be to the last tymes. Also from th'age of th'Apostles there was couertly brought into the Church the doctrine and glory of men, and a litle while after their decease the Bishop of Rome began open­ly to pretend, clayme, and plead for the Primacie, Presidencie, and power ouer all other Bishops; not long after he obteined, vsurped; and declared himselfe chief of the Church: and for to manifest, publish, settle, mainteine, and augment his power, he made many decrees preiudiciall and contrary to the Gospell, to the doctrine and policie of the primitiue Church: & for to cause his power and doctrine to appeare and preuaile euery where, he smothered and abolished on earth the power & doctrine of the Lord, he withdrew the keyes of knowledge, & like as he would not enter himselfe, so he forbad them to enter that would. Thus is vnderstanding sled away, ignorance and vice come in place, hauing regained the dominion ouer vs. Behold againe, how it is no straunge thing that the Pope hath reigned so long; sith An­tichrist ought to begin shortly after the first comming of our Lord, and endure long, till a time and many times, and halfe a time, Dan. 7.2. Thess. 2. as Daniel saith.

It is written, that Antichrist the sonne of perdition shall list himselfe aboue all that which is called God, or is worshipped, so farre as to sit in the temple of God, as God; shewing himselfe that he is God. The Pope doth name himselfe God in earth onely, but in effect doth behaue himselfe as God ouer all: he ge­ueth, altereth; and repealeth lawes; he geueth priuileges, goods, [Page 65]estats, fauours, he geueth good seasons and bad, by his power; by his blessings & cursings he threateneth kings, punisheth, sum­moneth, chaungeth, and supplanteth them; and (that which be­longeth to God the king of kings) he wil be adored on earth: & so is he God in earth. He saith, he hath power ouer the deuill, he can take soules out of hell, out of the company and dominion of the deuill, which can not apperteine but to Iesus Christ: and so is he God in hell. He assureth vs, that he can send soules into Pa­radise, whatsoeuer infidelitie is in them, whatsoeuer sinne they committed in this world, by his great Iubiles, by certeine bead­rols of prayers and ceremonies, by money; & therefore nameth himselfe ghostly Father of soules. It is God that is our father, who by his grace, exceeding bountie and mercy, hath called & chosen vs to be in his Paradise, it is our Lord Iesus, who by the great loue he beareth vs, by his death and passion, hath purcha­sed for vs, opened vs the gate, guideth and bringeth vs thither, through the faith we haue in him and which he geueth vs by his holy spirite. Thus the Pope is God in Paradise, is God ouer all. He sitteth in the Temple of God as we haue said, for that he ruleth ouer all Christendome being the Temple of God. He aduaunceth himselfe aboue all that is called God, aboue Iudges and Magistrats which are called Gods in Scripture: they can not be Iudges without vndertaking his mark, allowing & well testifying of it, and without swearing fealtie to him: lawes and Iudgements depend on him. Kings and Emperours are like­wise called Gods in Scripture: yet he exalteth himselfe aboue them; the maner is to kisse the Kings hand, th'Emperours knee, and the Popes foote: he crowneth and blesseth them; he maks them promise and sweare fealtie, that they will yeld him all re­uerence, obedience and seruice. Lewes of Bauaria th'Emperour was excommunicated for hauing taken on him the gouer­nance of th'Empire, before he had performed th'othe of subie­ction, or as some history writers say, for not hauing auowed the Pope for soueraigne Iudge of the variance touching th'Empire betweene him and Frederik of Austrich: Frederik the second was excōmunicated, for presuming to iourney into Asia with­out taking leaue of the Pope. And to knit vp all in a word, there [Page 66]are no Kings nor Emperours but by him for he deliuereth their Realmes in pray at his pleasure, he depriueth and restoreth them their subiects at his lust. He exalts him selfe aboue Angels, he commaunds them peremptorily. He exalts him selfe aboue th'Apostles and other Saincts in Paradise; at his bidding they must runne, trot and sollicite euen as he will, as though their Saincting, honour and saluation depended on him. He rac­keth, gloseth, interpreteth, chaungeth, choppeth and defa­ceth the word of God, as best fitteth his fansie; he repea­leth the law, he disguiseth, correcteth, enlargeth and despenceth against the lawes and commaundements of God: God must not be obeyed, but as pleaseth the Pope. He abolisheth the Gos­pell; the merite of our Lords death and passion he ascribeth to the workes of men, and to the obedience they beare him and his foolish inuentions and ceremonies. Th'election of the faithfull belongeth to God no more, the Pope hath vsurped and limited the same. He Saincteth whom he please; he hath arrogated to himselfe the office of sanctifier aboue the holy Ghost. He ma­keth or thinks to make the like stirres and alterations in Hea­uen as he doeth here below; he carieth at his girdle the seuen keyes and seuen seales of the seuen Churches; saying, it is his of­sice to shut and open the Churches. Lo, how he lifteth vp him­selfe aboue all that is called God. Thus the markes which (as S. Paule teacheth) should be in Antichrist, 4. Esdr. 8. are found in the Pope. See here also the Prophesie of Esdras verisied, that the miseries of the last times should happen by occasion of great pride.

It is written in Daniel, Dan. 7. that Antichrist shall thinke he may change times & lawes. Who so heedfully marketh the doctrine, policie, and seruice of the Romane Church, shall not find there any consormitie or agreablenes with the Gospel, but contrarie­tie almost throughout all: the Gospell speaketh neither of Masse, Purgatorie, calling vpon Saincts, nor of Prayers for the dead, Images, or Holy water, nor of wax tapers, or processions, pilgrimages, nor of Munkeries, of the Altar, or Priestly orna­mēts; the word, baptisme, & holy supper are not administred in the Romane Church according to the cōmandements, ordman­ces & vsage of our Lord, of his Apostles & Primitine Church. [Page 67]The Gospell preacheth nothing but grace and free-guift; the Pope commaundeth nothing but merite, and monie. The Go­spell requireth not of men but faith to receiue saluation, & good workes to giue witnes of their election, iustification, new-birth, fanctification, and loue towardes God: the Pope knowes not what this Faith means, it brings him no aduantage; he therefore speakes but of workes. The Gospell preacheth not but the worde, and commaundeth not but the commaundements of God; & forbiddeth the Traditions of men by name: the Pope commandeth not but the Traditions of men, nay he conceleth, yea sometimes forbiddeth the cōmaundements of God. It is not much aboue threescore yeares ago that in the Church of God, there was no talke of God; in the Churches of Christ, no talke was of Christ: to the flock of Iesus Christ, the voice of the Lord, of their great Shepheard was not declared, nor read, nor heard, nor vnderstood; the Bishops and Doctors that gaue themselues to studie, mused on nothing else saue prophane learning and philosophie, on vanities, fained inuentions, phantasies and sub­tilties of the flesh: all prayers, diuine-worships, masses and Church-seruices were made to the dead, and them alone who were in the Popes good grace, but in chiefe to those that had in their life time most trauailed to extoll & aduance his sacred See by violences, lies, fables, false miracles & other deceiptfull trum­peries. The Apostles baptised with pure water in the name of the Father, of the Sonne, and holy Ghost: the Pope hath inter­mingled therewith his creame, salt, spittle, and so many idle ce­remonies besides, that the Baptisme of the Apostles may seeme welnigh lost. The holy Supper likewise is so disguised, that the simple Gospeller can discerne therein nothing that comes of God. The Pope also hath altered the yeares, moneths, & daies, applying the histories of the Gospell to th'obseruations of Astronomers, and motions of the Moone and Sunne. Behold how the Pope hath gone about to change times and lawes, both that of Moses and this of our Lord Iesus Christ, euen the Gos­pell and th'accomplishment thereof; wherein th'vnderstanding of the Prophesie doth chiefly consist.

It is written, that the Spirit speaketh euidently, 1. Tim. 4. that in the

or read of an enmitie pursued with more diuelish malice than that of Gregorie the seuenth against Henry the sourth? Onely because this Emperor would preserue the rights and preroga­tiue of th'Empire against his attēpts; he excommunicated him, he stirred vp al the Lords and Bishops against him; compelling euery one with threates to become his sworne enemie; & com­maunding against him manifold treasons: at last through his threates, assayes and enterprises he inforced him to come wool­ward and barefoot, to fall downe at his feet, & with great scorn­fulnes and disgrace made him endure th'miurie of the wether and reproches of men; and yet these submissions and suffrances notwithstanding, he continued his pursuites more furiouslie than afore. For, after he had out-weried many Lords & brought them to their end in making warre on him, he incited his owne sonne Henry the fift, and with his superstitions, commaunde­ments and threatnings he so hampered and bewitched the wit and iudgement of this youth, that he durst warre on his owne father; besiege, betray and take him; dispoyle him of his Impe­riall diguitie, and make him ende his dayes in great sorrow and captiuitie: which moued a learned personage of that time to cry out, the sonne hath betrayed, dispoyled and done his father to death, not by the commandement of any barbarous tyrant, of any Phalares, but by the counsell of the most holy father of Rome: adding; reioyce ye, ô Caligula and Nero, for the Pope of Rome playeth such prankes, that there shalbe no more remem­brance of your crueltie. The hatred of Gregorie the ninth a­gainst the Emperor Frederik the second passed likewise al com­parison in stifnes and frowardnes of stomach; he preached the Croissado against the Emperor, promising glorie and eternall life to them that would rise in armes against him; he excōmu­nicated him oftentimes: the Princes and Bishops of Germanie were a whole yeere in praying him to mollifie his minde & re­ceiue Frederik to fauor; he reiected them all with their petition so holy, so carefully and humbly offred and sued; they neuer had come to an end, had they not geuen for that purpose, sixe­score thousand pounds of golde. The Popes egged on with a vehement lust of reuenge, mounted to this step of furie and vn­godlines, [Page 71]that they empoysoned the host or Sacrament of th, al­tar, whereby they brought one Emperor to his bane. Pope Iohn the thirteenth caused one Cardinals nose to be cut off, and ano­thers hand; for hauing purposed in the Consistorie to geue him some admonitions touching his whordome; he spent the most part of his life in minding & committing all sorts of such vn­cleannes, and ended his life in adultery: for he was taken with the manner, and slayne in the very acte. The whoredomes adulteries, incests, and sodomies of Pope Iulio the third are knowen: th'Italians printed and published them in Rome in euery corner of the streets. Nothing euer came to the Pope amisse, prouided he might draw profit out of i [...] When Robert had inuaded the landes of his nephew and ward the County of Puglia and Calabria an Orphan, the Pope ex­communicated and further threatned him with his materiall sword; this Robert knowing the force, credit, natural proper­tie and intent of Popes came to him, and gaue him Beneuent and Troy a portion of his bootie: the Pope thereupon reuo­ked his thundring sentence, honored him with his amitie and blessing, and iudged th'vsurpation made by the vncle vpon the neuew his ward and an Orphan, to be an action holy and full of deuotion. It hath euer bene an heresie to be the Popes neigh­bour, for any that had land in his good Grace and liking, & had no power to defend it: for then must other Lords warre on such an heretik, and not leaue him so long as a foot of land were left him, as they tendered his holines good Grace. The proofe may easely be made by histories, that Popes haue vsurped & encro­ched on all the Seigneuries of Christēdome, at least on the grea­ter part. Thus the Popes palace is full of robberies, pray and spoiles, which he hath raked by no other titles then impietie, in­iustice & violence, neuerthelesse he calleth it, his rights, S. Peters patrimonie & Gods demain. As for Popes, most of them haue clymbed vp to the holy See by lyes, hypocrisie, guiles and de­ceipt, by money, armes, massacres, sackings, poysonings and Magicall arts. There is no kind of impietie, Atheisme, idola­try, enchauntements, heresie & schisme but ye shall commonly read it in their stories. View the the life of Siluestre the second, [...] [Page 74]Misnia; and after the death of Hebert being still wedded to his owne selfe will and stubborne opinion against God, (who brought all these Emperors being the Popes creatures, to con­fusion) he gaue the Empire to Henrie the fift, the sonne of Hen­rie the fourth, who was yet liuing, allowed and acknowledged of all men for Emperor, except the Pope and his adherents. Hi­stories are full of such contempts; we learne by them that Em­perors during foure hundred yeeres and vpward, were tossed and troubled by th'iniuries and oppressions of the Pope; & that such stormes and tempestes neuer tooke end till after th'Empe­rors had quitt to the Popes the greater part of their possessi­ons and rights, and had subiected to them their persons & dig­nities. The Pope tooke the Crowne from Childerik, gaue it to Pepin; took it from Lewis the meek, gaue it to his sonne; which is a story as lamētable as that of th'Emperor Henry the fourth: there was no let in him, that he disposed not our Crowne more often: Boniface, when he had excōmunicated Philip the Faire, gaue the Realme to Albert king of the Romanes: it passeth all account to tell how many times he hath excommunicated our kings, hath exposed our kingdome in pray, hath adiudged it to him that first could seize on it, and by dispensation hath dis­charged the Subiects of their othe, to turne them from their fi­delitie and allegeance. How oft and how long he hath put and held the Realme of England in interdiction, is knowen. By this gate of iniustice hath the Spanish tvrāt inuaded the king­dome of Nauarre; this is all the iust and lawfull title he hath there to. It is knowē how the Pope hath played with the Realm of Naples and Sicile. He tooke it from the Germaines, to geue it the French; and after from the French, to geue it the Spani­ardes: a very long time hath he made faire shew to these two Nations, crossing or fauouring the hopes now of th'one & then of the other: he let it be taken from Conradin; he opposed him­self against Maufred, & made war on him, calling this war ho­ly, which touched th'estate of Religion in nothing, but only the ease, securitie, profite, enuie and grudge of his holinesse: he cal­led thither the Earle of Aniou, he condemned and put to death Conradm by the hand of the hangman, and a douzen or fiftene [Page 75]great Lords with him, for no other cause than his owne priuate hatred: after that, he fauoured the Earle of Aniou against the house of Arragon a great while, but at last in fauor of the house of Arragon, he tooke from Charles of Aniou and his suc­cessors that which he had geuen them. Briefly, there hath bene no quarrell nor iar betwene the Lords of Christendome, which hath not bene kindled by him, wherof he hath not taken intel­ligence, & wherein he hath not demaunded the obedience of both parties. He hath stirred vp the French against the Greeks and Lombards, the Germaine against the French, the French a­gainst the Germaine, the Italiā against the Germain, the French against the Italian the Italian against the French, and againe the Spaniard against the French, all Christen dome against the En­glish, the French against th'Arrogomans, the Spaniard against the Nauarreans. He hatched the diuision of th'Vrsins and Co­lumnas, of the Guelfs and Ghibelins, & the warre betwixt the Genoans and Venetians. It is impossible to discourse of al these in particular, I cannot abide to stand vpon them, their remem­brance is so grieuous. In like maner the diuisions that Popes haue made in the Church, the schismes of two or three Popes at once, the sects of Monkes, Friers and Nunnes require so long a processe, that I may not vndertake to recite them at this pre­sent. But what is said sufficeth to shew that the Pope despiseth gouernments and maketh diuisions.

It is written, that Antichrist shalbe an aduersarie; 2. Thes. 2. the true significatiō of this word Antichrist is as much to say, as against or contrary to Christ: now let vs compare the least actions & doctrine of Popes, to that of Iesus Christ and his Apostles, and ye will iudge that nothing is more contrary.

Our Sauiour had no place where he might rest his head: Math. 8. Luke 9. Popes and Bishops do possesse the most delightfull and rich places vpon earth.

Our Lord Iesus Christ refused to iudge and deuide an inhe­ritance betweene two brethren, Luke 12. and whereas one of them praied him to do it, he sent him away saying; who hath made me a iudge or a diuider ouer you? The Pope hath vsurped secular iu­risdiction of all thinges among all persons, without speaking [Page 76]of the spirituall, whereof he maketh none partakers. In so much that in the reigne of Philip Valois, the court of Parlement and other iudges royall were enforced to complayne to the King. They declared to him how all the iurisdiction belonging to the Iudges Royall flowed away from the kings Benches to th'Ec­clesiastical courts; and that farre mo profane or ciuil causes were iudged by Bishops, their Officials and other Officers of the Church, then by the kings Iudges; that he which for the least occasion would not obey and abide the censures and sentences of the Ecclesiasticall, should forthwith be excommunicated & depriued of the Sacraments; and that there power and auctority was come to this passe, that for a simple debt a man vnable to pay was interdicted: that they had vsurped, the imprisoning & deteyning of all malefactors, with the notice & triall of their crimes. Poore de Cugneres was diffamed for hauing too truly pleaded on this declaration. And yet at this day ye retaine the proceedings which ye call the Chicanerie of the Popes court; he did you that good while he aboad at Auimon. Ye iudge the most part of your processes by the Popes ordinances. There is no company of iudges where the Pope hath not brought in his Lieutenants: the courtes where your goods, your life and ho­nour are iudged euen the courts of Parlement do partly consist of persons Ecclesiasticall, Chanons, Abbats, Bishops, and Arch­bishops: the great and goodlier processes, th'affaires of the Roy­all reuenues, Eschequer and Estate are iudged and determined by them in the great counsell, in the priuie counsell, in the coun­sel of the Finances, in the counsell of Estate, and in the most Se­crete counsell: they are Peeres and soueraigne Iudges of this Realme, & are Princes therein. Th'imperiall dignitie is adiud­ged & giuen by the Popes after the iudgement & electiō of Bi­shops and Archbishops, which also iudge all the affaires of the Empyre. Ouer and besides this, the Pope chalengeth and reser­ueth from all others priuatly 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; [Page 77]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 [Page 78]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 shal­be 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 shalbe 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 [Page 79]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 [Page 83]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 shalbe 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 [Page 84]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 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 [Page 85]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 [Page 86]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 [Page 87]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 & our owne workes. The Lord saith: Ioh. 15. Iac. 1. we cannot beare good fruite of our selues. S. Iames warneth: erre not my deare brethren; euery good geuing, & euery perfect gift is from aboue. S. Paul sayth: Rom. 8. Col. 1. Rom. 6. that to sinne, is to walke after the maner of men, that he doeth not the good thing which hee would, but the euill which hee would not; that it is sinne which dwelleth in him; that in his flesh dwelleth no goodnes; that they which are carnall or in the flesh cannot please God; that they are in the flesh which haue not the spirit of Christ; that we know not our selues what we ought to pray for; that the concupiscence of the flesh is enmitie against God; that we are seruants of sinne. Dauid saith, Psalm. 14.40.18. that none doth good, no not one; that what men doe in the presump­tion of their heart and in their counsels, is sinne. Thus we may not attribute any good deedes to our owne nature; but it is God that worketh in vs that which is good. Math. 14. If the Lord had not ta­ken S. Peter by the hand, he had perished in the Sea: in like fort if God vpholdeth vs not, we should sinke into the bottom­lesse sea of our concupiscences, into the sea of our sinnes, into the sea of our froward and defiled nature: if God should not call vs, as he did Adam, we should flie from him, and doe nothing els but depart from him so farre as we could. I am the light of the [Page 88]world, Ioh. 8.15. saith our Sauiour, he that followeth me, walketh not in darknes: if ye bide not in me, as the branches in the vine-stock, ye can bring foorth no fruite. 2. Cor. 3. S. Paul saith, that euery good thought is of God; that the holy spirit prayeth for vs, because we know not what we ought to pray for; Rom. 8. that without this spirite we are enemies to God in thought and in euill workes; that with this spirit he fighteth against the law of his mēbers; Col. 1. this is that vnderstanding which maketh the inwarde man, Rom. 7. wherwith he serueth God; that God geueth the will & the per­formance; that he it is which geueth the holy spirit & worketh his vertues in vs; that whatsoeuer he did, was done by the grace of God. Iac. 4. And S. Iames biddeth vs limit all our affaires, euen the most cōmon, with this cōdition; if the Lord will. And this doth the Hebrewes ordinarily admonish, by the parable of a Bride­groome, who said absolutely: I will sleepe with my spouse this night: and when one of their wisemen aduised him to say, if God will, he wilfully replyed: that is in my will and power, will he or will he not, it shalbe done: but they were scarce in bed toge­ther when they both died: from whence they haue this Pro­uerbe among them: the Bridegroome gets himselfe to bed, and wots not what may him bestead. Moreouer, they teach, how the duetie of him that prayeth is to referre the issue of his request expresly to the will of God, and neuer to make his prayer peremptory without exception; which is to be vnder­stood when it is not euident that the holy Ghost hath endited our prayer: but hereby appeareth their opiniō, that man know­eth not what he ought to craue, and therefore is bound to re­ferre not his actions alone, Psalon. 51. Psal. 119. but his petitions also and wishes to the will of God. So Dauid craueth of God a cleane hart and to haue a right spirit renewed within him; he craueth his holy spi­rit, that he may prayse the Lord, and that his praier may be ac­ceptable to him. The faithfull haue euermore confessed that all their good came from God: the same is most common in the Scripture; Psal. 118. it is the voice of the righteous, saith Dauid. Vertuous and holy men haue alway in the Church bene named men of God, specially among the Hebrues, who called them likewise, men of mercy, as if they would haue sayd, God bestowed on [Page 89]them more grace and mercy than on others: contrariwise it is the voice of Antichrist to glorifie the flesh, to glorifie man, as saith S. Peter; as it is the voice of true Christians, 2 Pet. 2. that our good commeth from aboue; it is not in vs, it is not of vs, it is none of ours. Finally, we learne in the Scripture that the Lords will is not to grant vs full and perfect victory ouer sinne in this world, least we should proudly brag of the merit of workes. He giueth vs his holy spirite, and sometimes also true victorie ouer sinne, to encourage vs against despaire in our continuall battaile: but the principall end is that hauing felt our owne feebleforce, and acknowledged our want of power, we might with our whole hart repaire to him, and finding how vaine it is to repose trust in any els, we should of necessitie be driuen to confesse that we can not be saued but by him: which would lead vs with S. Paul to this depth of contemplation; Rom. 7. who shall deliuer vs from the bodie of this death? For so S. Paul confessed that although he was endued with the holy spirit, neuerthelesse for the most part he did not that which he would; and whereas he imputeth the same to sinne that dwelt in him, he confesseth himselfe a sinner. So doeth the Scripture report to vs the sinnes of holy persons, Prophets and Apostles enriched with the holy spirit. And S. Paul saith; that God gaue him a prick in the flesh, 2. Cor. 1. the messen­ger of Sathan to buffet him, because he should not be exalted out of measure: and therefore was his prayer excluded which he made for his deliuerance vnto God, thus: I be sought the Lord thrise, that it might depart from me: and he said vnto me; my grace is sufficiēt for thee for my power is made perfect through weaknesse: and therfore the Apostle became resolute to reioice in his infirmities. Let vs come to S. Iohn, who writeth: if we say, we haue no sinne, we deceiue our selues, and the truth is not in vs; we make God a lier & his word is not in vs. 1. Cor. 1. It is writtē also that the Lord hath chosen the weak & vile things of this world, to th'end that he which glorifieth himselfe, should glorifie him­selfe to the Lord. Rom. 8. 2. Cor. 5. And in that regard doth the Apostle call the holy spirit giuen in this world by God to his elect, the ear­nest penny or first fruicts of the spirit. And in very truth, if we were willing and able to giue assured iudgement of our [Page 90]selues, if we were not vnwilling to bring to light things that are hidden, and the counsels of our hearts: we should perceiue and iudge, that what resistāce by the grace of God soeuer we make, we quaile and yeeld not withstanding for the most part. There streameth daily amids our willes and our zele, I wote not what sensualitie, concupiscence, enuie, and infidelitie that steyneth our workes. So that if all our actions should be examined by the word of God, not one of them should be found able to stand be­fore his iustice. But if we iudge not nor confesse them now, de­lay of time wil not amend, or abolish their guilt; the presence of the Lord, how late soeuer he commeth, will force vs to confesse, for he can well discouer and iudge them. Herevpon we may conclude, that in our nature is no goodnes; that the vnderstan­ding and good we haue descendeth from on high & is brought by the holy spirite; that the measure of the same spirit which we enioy in this world, is as nothing in comparison of that we hope for, is but a skantling, a glimse, a surface or smattring, and as it were a smacke, to make vs seeke, hope, and ardently long for that fulnesse of perfection which abideth vs in the world to come.

It sufficeth not the Pope to teach that man of himselfe may do some good thing; Whether a man by his works may merit ought at Gods hand. but he will haue vs further to beleeue that man may do good works inow, to saue himselfe, to satisfie the iustice of God, to repaire and wipe away the sins and steines of his soule, of his flesh and of his predecessors, & to merit not only for himself, but also for many mo that vnmeafureable blisse and glory euerlasting, which the wit of ma is vnable to copreliend. Lo here a flatte contrarietic of the Pope to Christ; lo here a do­ctrine bearing the right stampe of Antichrist; lo here the diui­nitie that brings the traffike of Church-men in request: who keepe shop for open sale of mens saluation, and make marchan­dise of their soules through couetousnes by fayned words, as S. 2. Pes. 2. Peter hath foreshewed. We did sufficiently deface this do­ctrine, when we proued afore, that man could doe no good; that for the little good which commeth from man, it is God that doeth it in him and by him. Howbeit, the holy Scripture in­formeth vs how God gaue his law to men, not for to geue life, [Page 91]iustifie and saue them by the same, Gal. 2.3. but to make them know the vnablenes, frailtic and corruption of their nature, and to force them to acknowledge it impossible for man to performe his o­bedience to the maiestie of God, to satisfie his debt to the iustice of God, and to escape eternal death: which should compel them with all humblenes to crie and craue forgeuenes, grace and mer­cie. Obedience to the law was inioyned vpon paine of death; Iac. 2. & it is said, that whosoeuer shall keepe the whole law, and yet fay­leth in one poynt, he is guilty of all. Now there is not one man found, be he Prophet or Apostle, Gal. 3. which hath not disobeyed ma­ny commandements of the law: and therefore th'Apostle saith, that the Scripture hath shut vp all vnder sin, that the promise by faith in Christ Iesus might be geuen to them that beleeue. There is none iust, no not one, all are vnder sin: Rom. 3. 1. Iohn. 1. Isay. 43. we deceiue our selues, we make God a lyer if we say we haue no sinne. Let vs be iudged together (saith the Lord in Isay,) count thou that thou mayst be iustified: thy first father hath sinned, and thy teachers haue transgressed against me or bettayed my cause. The Pro­phets and Apostles haue all frankly acknowledged themselues sinners, they could neither accomplish the law nor be saued thereby. This acknowledgement of himselfe, his corruption, sinne & weakenes hath prouoked and enforced man to cry for mercie to the Lord, and say with Dauid and Paul: Psal. 32. Rom. 4. blessed are they whose iniquities are forgeuen, and wose sinnes are coue­red: blessed is the man to whom the Lord imputeth not sinne. Againe: haue mercy on me, haue mercy on me; Psalm. 52. for my soul tru­steth in thee: & with Esdras: there is no man among them that be borne but he hath done wickedly, 4. Esd. 8. nor any that doeth con­fesse thee, which hath not done amisse: for in this (ô Lord) thy righteousnes and thy goodnes shalbe praysed if thou be merci­full vntothem, which haue not the substance of good workes: 4. Esd. 7. and elswhere: if God were not aboundant in his mercies the world could not contime, nor they that haue the possession thereof. No man can humble himselfe enough before God, no man can too basely esteeme himselfe before his most glorious maiestie: pride did put the Pharifee farre from God; humilitie brought the Publican neere him: pride caried our first Father [Page 92]out of the most honourable subiection of the Lord. Pride is the originall and cause of Antichrist and of backsliding, as saith Esdras. 6. Esd. 8. Our Lord God hath fought so openly and with so great care against this opinion of merite by workes, that I am astonied with wonder that men who say they are Christians, durst thinke, decree, publish and receiue the same. He hath ad­uertised vs, that if we should accomplish the whole law, yet could we not merit any thing at his hand. After he had decla­red in S. Luke, Luc. 17. that the master will not thanke that seruant, nor thinke himselfe beholding to him, because he did that which was commaunded him, he addeth: so likewise ye, when ye haue done all those things which are commaunded you, say, we are vnprofitable scruants, wee haue done that which was our ductie to doe. Luc. 18. What made the Pharisie reiected, but the confidence he had in his workes? The most praise-worthie and allowable works are martyrdomes and sufferings: Rom. 8. now th'Apostle tea­cheth vs, that those sufferings are not worthie of the glorie to come: Gal. 2. Gal. 5. agayne, that no flesh shalbe iustified by the works of the law: that whosoeuer will be iustified by the law, are aboli­shed from Christ, and are fallen from grace: that they despise the spirite of grace: Heb. 10. that if righteousnes is by the law, Iesus Christ died in vaine. Gal. 2. Hee seemeth angry with a most vehement zele against the Galatians, who busied their mindes about merits of workes; he calleth them foolish, in that they would leaue the spirit to walke after the flesh; he vrgeth them; he threateneth them; by infinite arguments he concludeth that no man is iu­stified towards God by workes. This is the doctrine published also with so great earnestnes in all th'epistle to the Hebrewes. Then let vs condemne this doctrine of the Pope, it exalteth the flesh; it placeth the power of flesh and bloud in place where God should be; it disanulleth and maketh voyde the loue, the comming the word, the death and passion and merite thereof, the grace & mercie of Christ Iesus. It is scornefully to abase & spitefully to defie the election and councels, the iustice and mer­cie of the Lord; it is to despise the spirite of grace; it is to goe about to assaile and breake in vpon the Lord in his own Para­dise; 2. Pet. 2. it is to deny the Lord that hath bought vs, as saith S. Peter: [Page 93]that to bring into the Church the merit of works, is (according to the same S. Peters saying) to tempt God, Acts 15. to lay a yoke on the Disciples neckes which neither our fathers nor we were a­ble to beare: it is to ouerthrow the counsel holden by the Apo­stles in the Citie of Ierusalem, wherein was concluded that sal­uation depended not of workes, but onely of the grace of the Lord. Let vs refuse this pride of the flesh, least we be abolished of Christ and fall from grace. Leaue we these marks of Anti­christ to the Pope, leaue we him with all the wicked to awayte for the merite of their works; while we with all the faithfull a­wayte for the grace and mercy of God. Let vs not deceiue our selues, but confesse that all are shut vp in vnbeleefe, that Iesus Christ might shew mercie vpon all. Then let vs flie vnto him both willingly and for necessitie sake. And as we triumph with S. Paul in our infirmitie, and in the glorie and mercy of Christ Iesus: so let vs notwithstanding bid our flesh battaile and con­tinually fight against it with the first fruicts of the spirit, to the encrease of our sanctification, so farre as our power wil extend. And let vs meditate with vnderstanding these wordes of Es­dras: let not the sinner say that he hath not sinned: 4. Esd. 16. for coales of fire shall burne vpon his head which saith, I haue not sinned be­fore the Lord God and his glory. But learne wee by the holy Scripture the order and cause of our saluation: first, how Para­dise is open to them onely, whom God hath called, chosen and predestinated to saluatiō: that saluation is freely geuen to men; that Iesus hath purchased it for the elect by his suffering and death: that the holy Ghost inableth the elect to receiue the me­rite of our Saulours death and passion by faith. Finally, learne we to what ende good works are commended and commanded to man.

Iesus Christ saith in S. Iohn: all that the Father giueth me, Of Election and Praede­stination. Iohn 6. shall come to me, and him that commeth to me, I cast not aways none can come to me, except my Father which hath sent [...]e draweth him; none can come to me, except it be giuen vnto him of my Father; Iohn 1. the faithfull are not borne of bloud nor of the will of the flesh, nor of the will of man; but are borns of God; againe: glorifie thy sonne, that he may giue euer­lasting [Page 94]life to all them, whom thou hast giuen him: I haue made thy name manifest to men, whom thou hast giuen me of the world; I pray not for the world, but for them whom thou hast giuen me: Ioh. 13. ye are happy, saith he to his Apostles; I speake not of ye all, Math. 11. Mat. 20.22 I know whom I haue chosen: and in Matthew: I giue thee thankes, for that thou hast hidden these things from the wise, and hast reueled them to little-ones: moreouer, many are called, but few are chosen: when S. Peter confessed him to be the Christ the sonne of the liuing God, Math. 16. he saith; blessed art thou Simon the sonne of Ionas, for flesh and bloud hath not reueled it to thee, but my Father which is in heauen. It is written by S. Paul; 1. Cor. 1.2. Cor. 5. 2. Thess. 2. Rom. 8. that we are in Iesus Christ: that it is God which hath set vs apart to saluation: that God hath chosen vs from the begin­ning to saluation: that whom he knew afore, them hath he prae­destinated to be made like to th'image of his sonne: that God did chuse the children before they were borne, Rom. 9. and hauing not as yet done good or euill; that the purpose of God might abide according to th'election, not by workes, but by him that calleth; that there is a remnant (he meaneth of Israelites) through th'ele­ction of grace: Rom. 11. that which Israel sought for he obteined not, but th'election obteined it. Isai. 43. I, euen I am the Lord, and beside me there is no Sauiour; I haue declared, and I haue saued, and I haue shewed: I, euen I am he that putteth away thine iniquities for myne owne sake. It is God that worketh in vs the will and the deede after his good pleasure. But (notwithstanding this truth so euident) the Papists say that there is no such election and pre­destination: for that it would folow, that God should be vn­iust in chusing some rather then others; and that he should lay the euill to their charge, whom he made to do it, and who nei­ther could nor can withstand his will. I am amazed to behold among men any so arrogantly ouer-seene as to plead and pro­test in this sort against God, to make him iust after their maner, and to imagine that his word is contrary to his iustice. How dare we suppose and propose these doubtes, seeing the Lord, the Apostles and Prophetes did specially foresee and condemne them by name together with the very same inconueniences and reasons which the Popish Doctors alleage. Mat. 20. The parable of the [Page 95]day-labourers was propoūded by our Sauiour to this end: your cōplaint is lesse to be admitted then that of the day-labourers. They cōplained to their maister that those which came not till the euening caried away as great reward as they who had borne the burden of the day, the heat of the Sunne: the master answe­red to one of them; my friend, I do thee no wrong; diddest thou not couenaunt with me for a penny? take that which thine is, and go thy way: I will giue as much to this last as to thee; is it not lawfull for me to do what I will with mine owne goods? is thine eye euill because I am good? the last shall be first, and the first shalbe last: for many are called, but few are chosen. Thus, since we all deserue eternall death, what wrong doeth the Lord to them whom he leaueth therein? if men had any right to Pa­radise, there should be some shewe of reason for that which ye say: but sith they haue no right thereto, & that the whole right belongeth to God; wherefore will ye prye into his liberalitie, and controll him in the bestowing of his owne, him that is all­good, all-iust, and all-mighty? Rom. 9. After that S. Paul had bene very long in declaring and prouing election & predestination; how God had-chosen men yer they were borne, and when they had done neither good nor euill, that the purpose of God might re­maine according to election, he addeth: what shall we say then? is there vnrighteousnes with God? God forbid: for he saith to Moses, I will haue mercy on him to whom I will shew mercy; and I will haue compassion on him on whom I will haue com­passion: so then it is not in him that willeth, nor in him that run­neth, but in God that sheweth mercy: for the Scripture saith to Pharao, I haue raysed thee vp to this onely end, that I might shew my power in thee, and that my name might be declared throughout all the earth: he therefore hath mercy on whom he will, and whom he will he hardneth: thou wilt say then to me: why doeth he yet complaine? for who is he that can resist his will? (behold the very same inconuemences which ye alleage) he answereth: but ô man who art thou which pleadest against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the potter power of the clay to make of the same lumpe one vessell to honour and another to [Page 96]dishonour? what and if God would to show his wrath and to make his power knowen suffer with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glory vpon the vessels of mercy, which hee hath prepared to glorie? Isay alleaging most of these reasons to proue this doctrine, stoppeth your mouth much more rough­ly with wordes that might make them tremble and sinke with ghastly feare and terrour, who stand on such nice poincts and quiddities. Isay. 45. Wo be vnto him, saith he, that striueth with his ma­ker, the pot shard with the potshards of the earth; shall the clay say to him that fashioneth it, what makest thou? Let vs there­fore hold for certeine, that the faithfull are elect and predesti­nate of God to saluation; that saluation is by election and not by works: and let vs consider that this doctrine bringeth most stedfast assurance and comfort to the faithfull against the stormes and perils of this world, knowing that their saluation is fastened and grounded on so sure a rocke as is the election of God, and not on the sliding sand of good works.

Iesus Christ saith: There is no saluatiō, but by Iesus Christ. Iohn. 14.10.1. 1. Ioh 2. 1. Ioh. 1. Tit. 3. I am the way, the truth and the life; none can come to my Father, but by me: I am the dore; if any entreth by me, he shalbe saued: our Lord Iesus is the lambe of God, that taketh away the sinnes of the world: that is the attonement for our sinnes: his bloud cleanseth vs from all sinnes: he that hath the sonne of God, hath life; he that hath not the sonne of God, hath not life. Also in other places it is written, that God saued vs not by the works of righteousnes which we had done, but according to his mercy, by the washing of the new-birth, and the renewing of the holy Ghost, which he shed on vs aboun­dantly through Iesus Christ our Sauiour; that we being iusti­fied by his grace should be made heires according to the hope of eternall life: 2. Tim. 1. that the grace of saluation was giuen vs through Iesus Christ before all times: Rom. 3. that God hath iustified vs freely by his grace, by the redemption which is in Iesus Christ: that he died for our sinnes, and arose againe for our iustification. This is a true saying, 1. Tim. 1. saith S. Paul, and by all meanes worthy to be receyued, that Iesus Christ came into the world to saue sin­ners, of whom I am chiese. Finally, to deny that our saluation is [Page 97]not freely and wholy purchased for vs by the death and passion of our Lord Iesus to deny the law, prophets and euangelists, the old and new testament, th'infallible truth of God; yea, it is so much as in vs lieth to treade vnder foote the sonne of God, Heb. 10. and count the bloud of the now Testament wherewith we are san­ctified, an vnholy thing.

It is written that Iesus Christ is th'end of the law in righte­ousnesse to all beleeuers: that Meses said; We receiue saluation by faith. he that shall do these things, shall liue by the same: but at this day the word of faith is; if thou shalt confesse with thy mouth the Lord Iesus, & shalt beleeue in thy heart, that God raised him vp from the dead, thou shalt be saued; Gal. 5. for with the heart man beleeueth to righteous­nesse, and with the mouth man confesseth to saluation: againe; there is no Circumcision nor incircumcision, but faith working by charitie: also; Rom. 1. the Gospell is the power of God vnto salua­tion to euery one that beleeueth: further; Iesus Christ is our propitiatory sacrifice through faith: further more, Rom. 4. God iustifieth onely them, that are of the faith of Iesus. Moreouer, to him that worketh not but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse: also, the promise was made to faith: againe it is written; Ioh. 3. that he which beleeueth in the sonne shall see eternall life; he that beleueth not in the sonne of God, shall not see eternall life, but the wrath of God abideth on him: that the inst shall liue by faith; Heb. 10. Heb. 11. 1. Pet. 1. but if any with draw him selfe, my soule shall haue no pleasure in him: that without faith it is impossible to please God: that we are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time: 1. Pet. 2. that Iesus Christ is pretious to them that beleeue; and a stone to stumble at and a rocke of offence to them that stumble at the word. Ioh. 14. In summe this is that which the Lord doth principally, yea singularly require at their hands, who ensue him, and sue for his grace and succour this is that which he said to his Apostles after his resurrection; Mar. 16. goe ye into all the world and preach the Gospell to euery crenture, he that shall beleeue and be baptized shall be saued; but he that will not beleeue, shalbe damued: Luc. 23. th'one theef which belecued at the poinct of death, he receiued into Paradise, th'other which belee­ued [Page 98]not, he refused: this is the Gospell, to beleeue in God & in him, Ioh. 20. whō he hath sent for our saluation. The Gospell is written, that we might beleeue, that Iesus is the Christ the sonne of God, and that in belecuing we might haue life through his name. Be­fore S. Philip baptised th'Eunuch of Queene Candace he said, it is lawfull to baptize thee, if thou beleeuest with all thy heart.

It is written els where, That faith commeth of God. that none can say Iesus Christ is the Lord, but by the holy Ghost: that God hath giue vs vnderstan­ding that we might know him which is true: that faith is not of our selues, 1. Cor. 2. 1. Iohn. 5. Mat. 16. Iohn. 3. Tit. 3. Act. 16. but is the gift of God: that the faithfull are borne of God: that S. Peter receiued his faith of God, and not of flesh & bloud: that men must be regenerat of the holy Ghost, to be­come faithfull. So it is writte, that the Lord opened the heart of Lydia the seller of purple to attend to the things which S. Paul spake. They then that haue eares to heare & vnderstand, can not but acknowledge without doubting, that faith is the mouth of the soule, by which we receiue faluatiō, & the merit of the Lords death and passion, that faith is the onely gift of God: and there­fore whofocuer glorifieth himself, Psal. 27. let him glorifie in the Lord, and say with Dauid; the Lord is my light and my saluation.

But some do argue against the word of God in these termes: Faith doth not abolis [...] workes. Seing that grace abolisheth merit, works are abolished likewise: and so the Gospell abolisheth workes and the law by faith. S. Paul did fore-see this obiection, and aunswered thereto so care­fully, that none except the ignoraunt or enemies of the Go­spell, can make accompt thereof. Neuerthelesse the Pope stands on it so stifly, and esteemes it so highly, that in conside­ration and vnder colour of it and his auarice together he hath brought in this goodly doctrine of the merite of workes contrary to the Gospell, as by the premisses here-aboue ap­peareth. Rom. 3.4. After Saint Paul had set downe this obiection, he proueth more manifestly than afore, that by faith we are saueck and stayeth firmely on this argument; that Abraham receiued the promise of saluation by faith, before the circumcision, and long time yer the law was geuen, so that the promise (saith he) belongeth to the faithfull and not to the workers of the law: which law was geuen onely to the successors of Abraham, after [Page 99]faith and the promises: and so he leaueth vs to conclude, that as the law was geuen to the successors of Abraham after the promises made to Abraham because of his faith: euen so the faithfull ought to receiue the law, not making it the cause of the promises and hand-fast of their saluation; but shewing by their obedience thereto that the promises belong to them as be­ing successors of them to whom the promises were made, as be­ing successors of Abraham, yea children of the heauenly father, whose voice they ought to know and vnderstand, yelding them selues willingly to be guyded and gouerned by his holy spirite, to the obedience of his commandements. The sonne is a sonne afore he obeyeth his father, but he sheweth by his obedience, that he is the truesonne: so the faithfull and elect, afore workes, afore their obedience appeareth, be the children of God. Works cannot bring them this title or qualitie, it is the gift of God and commeth not of works, saith S. Paul: Ephesa. but by workes they shewe themselues to be faithfull in deede; and by the obedience they yeeld to God when he hath certified them of his wil, they shew themselues to be the true and faithfull children of God. S. Rom. 6. Paul is not content herewith, but pursueth yet more euidently the o­uerthrow of this obiection. For hauing proued afore, that wee are saued by grace and not by works, it followeth: what shal we say then? shall we continue stil in sinne, that grace may abound? God forbid, how shall we, that are dead to sinne, liue yet there­in? know ye not that all we which haue bene baptized into Ie­sus Christ, haue bene baptized into his death? wee are buried then with him by baptisme into his death, that like as Christ was raysed vp from the dead by the glory of the father, so we also should walke in newnesse of life, and in the same Chapter: what then? shall we sinne, because we are not vnder the law, but vnder grace? God forbid: know ye not that to whomsother ye geue your selues as seruants to obey, his seruants ye are to whoth ye obey: and a little after; but now being freed from sinue, and made seruants vnto God ye haue your fruite in holmes, and th'end euerlasting life. Thus yee see that faith destroyeth not workes. Contrariwise, the Scripture commandeth vs that we oboy God to shew foorth the glory and holines of his house, to [Page 100]shew and confirme our owne and our neighbors faith; to shew that we feare, loue and honor God; that we belong to him, are regenerated by him, are his children & seruants: and this ought we to seeke in works, and not our saluation. Workes goe not a­fore election; they follow it: they follow adoption, they follow faith, they follow the sure trust of saluation. The commaunde­mēts of God are directed to them that are of his house & not to strangers: so that we must be of his house before we may vn­derstand or do them. The commaundements are not they that make the children, but they are the children that doo the com­mandements of their father. But now behold how we learne what is th'end of good works. 1 Pes. 2. It is written that it is the will of God, that by wel doing we may put to silence the ignorance of foolish men, as free and not as hauing the libertie for a cloke of maliciousnes but as the seruants of God. 2. Pet. 1. Againe, geue euen all diligence thereunto, ioyne more ouer vertue with your faith, and with vertue, knowledge; and with knowledge temperance; and with temperance, patience, and with patience, godlines; & with godlines, brotherly kindnes; and with brotherly kindnes, cha­ritie. Saint Iohn saith: hereby we are sure that we know him, if we keepe his commandements; he that saith I know him and keepeth not his commaundements, is a lier, and the truth is not in him: he that saith, he remaineth in him ought euen so to walk, as he hath walked. 1. Ioh. 4. 1. Ioh. 5. If any man say, I loue God, and hate his bro­ther, he is a lyer. Wee know that whosoeuer is borne of God, sinneth not; but he that is begotten of God, keepeth himselfe. the faithfull should liue no more after the concupiscences of men, 1. Pet. 2. but according to the will of God. They must haue their conuersation honest, that they which speake euill of them as of euill doers, may by their good works, which they shall see glo­rifie God in the day of the visitation. True it is that the scrip­ture seemeth in some places to ascribe saluation to works for the holy Ghost sometimes vseth indifferently all these termes, ele­ction, grace, faith, works, and accepteth th'one for th'other, ex­presly to shew vs that th'election, grace, faith and works are in­separable: and as it is written that works done without faith a­uaile nothing; so true works bring with them faith, cōsequent­ly [Page 101]th'election and grace purchased by the passion of our Saui­our. Sometimes also the holy Ghost speaketh in this maner to rebuke them that abuse faith, running after a bastard, vaine and idle faith, leauing the lawfull, true and working faith. At other times hespeaketh so, applying himselfe to nouices and children in the faith. For so S. Iames highly extolled workes; Iac. 2. but that was vpon occasion, to confound them that abused faith, and thought they should continue vnprofitable and idle in faith. As also S. Paul opposing himselfe against them, which sayd, they needed not keepe themselues frō sinning, Rom. 6. since they were vnder grace, and not vnder the law, proceedeth thus farre, that he saith: beyng made free from sinne, ye are made seruaunts to righteousnes: now to auouch these wordes; that workes in­stifie vs, is to make the spirit contrary to it selfe, the Gospell to the Gospell, S. Paul to S. Paul, S. Iames to S. Iames, which were no better then blasphemy against the spirit. For as often as the pur­pose is to lay the ground-worke of the Gospell, then the spirit saith specially and namely that it is by grace, & not by merit at all: it is hard to reckē how oft this is affirmed in the gospel, & in S. Paul chiefly. There is no likelihood that two or three places forced & racked should balance or weigh downe infinit others, specially considering the caueats aboue written, least we mistake the meaning of those words and not forgetting that S. Paul ha­uing vsed those termes, saith, I speak after the maner of men for the infirmitle of your flesh: & S. Iames, who in th'end cōcludeth, that faith is perfected by works; & expresly teacheth vs, that we cā not be saued by works, saying in the same chapter that who­soeuer shall keep all the law, & shal faile in one poinct, he shalbe guil [...]y of all Now there i [...] no mā so holy, that faileth not in some poinct of the law, & which cōsequently is not guilty of all. And thus no hope of saluation may be built on works. Conclude we then, that works of thēselues [...] nothing to saluation, but do strēgthē, accōplish & witnes faith by which we receiue saluatiō. Whether the body of Iesus Christ be really in the bread of the holy supper.

The Pope commaundeth to beleeue, that the body & bloud of Iesus Christ are really and in deed, in the bread and wine of the supper. He commaundeth that the bread of the supper be adored as God. I maruéile that he makes not the wine be like­wise [Page 102]adored, for the reason of both is all one. He hath ordeined a daily sacrifice of this body, & for to commend this sacrifice the more, he hath prouided it a seruice of the church, altar, sacrificers, priests, and other officers, priestly omaments, oeremonies & su­perstitions in words & gestures, in water, fire & otherthings; be­ing in-deed a mingle mangle of all religions that euer were. He groūdeth his opiniō of the reall & corporall presence of the bo­dy & bloud, and of the substantiall turning or chaunge of the truth of the bread & wine into the substance & truth of the bo­dy & bloud of the Lord, Math. 26. vpō these words of S. Matthew saying: Iesus tooke bread, & after he had giuē thāks he brake it, & gaue it to his disciples, and said: take, eat, this is my body: & hauing ta­ken the cup, & giuen thanks, he gaue it them, saying: drinke ye all of it; for this is my bloud of the new testament which is shed for many, for the remission of sins. Now they may easely iudge, who peruse the holy scripture wholy with an open heart, the eyes of whose vnderstanding are not dym, that this doctrine of the Pope tooke his beginning & being in the phantasie of man, rather then in the Scripture. For if we gather and compare to­gether whatsoeuer the Scripture doth conteine touching the Lordes supper, we shall finde that the body is not in the bread, but is at the right hand of God; and yet the faithfull do eate and drinke spiritually and by faith the body and bloud of our Sauiour, receiuing therewith the merite of his death and passiō, and are nourished spiritually by his grace; and that the bread and wine are set forth for signes of the Sacrament, to signifie to vs that as bread and wine nourish vs for our temporall life, so the body & bloud of the Lord do nourish vs for the life euerla­sting; and as there is an vnion & meeting together of many bo­dies in the bread & in the wine, euē so should there be an vnion and agreement among the faithfull in communicating of the body and bloud of the Lord. Whē Iesus Chirst had said, this is my body, Math. 16. Mar. 14. this is my bloud of the new testament, he addeth: I say vnto you I will not drinke hence-forth of this fruict of the vine; [I will not drinke more of the fruict of the vine] vntill that day, when I shall drinke it new with you in my fathers kingdome. These wordes taken either spiritually or after the [Page 103]letter do sufficiently declare that the wine is not turned into the bloud of our Sauiour for he calleth it still the fruict of the vine. And in Saint Luke to discouer vnto vs more clearely that this, Luke. 22. speach is figuratiue, he saith: this is my body; do this in re­membrance of me: this cup is the new testament in my bloud which is shed for you: he saith not the cup is my bloud; but it is the new testament in my bloud: that is to say, it is a represen­tation, a signe of my bloud, a testament, a title and contract of new alliance in my bloud. This sense and vnderstanding is not beside the purpose: for he celebrated that same day with his di­sciples th'ancient Sacrament of the passe-ouer lambe, which re­presented the lambe of God, that should come to make vs through his death & passiō to passe out of this trāsitory world full of miseries & bōdage into th'other would full of surpassing ioy and libertie. And for that this auncient Sacrament of the passe-ouer lambe was to take an end forthwith by his death, he instituted the new sacrament of the new testament, of the new league or alliance: be gaue them bread and wine for signes of the spirituall nourishment which they were necessarily to re­ceiue in the body and bloud of our Sauiour. And as in the old alliance or testament the lambe was not Christ, but onely re­presented the Christ: so the bread and wine of the new testa­ment are not the body and bloud, but signifie and represent the body and bloud of Christ. This interpretation is confirmed moreouer by these wordes; do this in remembraunce of me: it is ordinary to commend by signes and resemblances the memo­ry of things absent, and not of things present on th'other side if we are to take the words in S. Luke literally without admitting any expositiō beside the letter, the wine is no more the bloud, it is now the cup, it must then be cōfessed that these words are fi­guratiue and subiect to another interpretation then the natu­rall fignification of the letter will bearens there be any figure in S. Luke, there may be also the like in S. Matthew. It is written in S. Paul: the cup of blessing, which we blesse, 1. Cor. 10. is it not the com­munion of the body of Christ▪ the bread which we breaked is it not the communion of the body of Christ & for we th [...]t are ma­ny are one bread and one body because we all are partakers [Page 104]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, shalbe 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 [Page 105]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, shalbe 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 [Page 106]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 bloud, he addeth: ye shal not eate my body, be­ing the bread descended from heauen, as your fathers did eat Manna: that is to say, ye shall not eat it with carnall teeth, as your fathers did eat Manna, for they did eat that carnally, but ye shall eat this spiritually. Moreouer, to shew that this speach is spirituall, and that his body and bloud should be taken spiri­tually and by faith, he saith: I am the bread of life, he that com­meth to me shall haue no hunger, and he that beleeueth in me [Page 107]shall haue no thirst: for there he speaketh of spirituall hunger and thirst, and referreth all to faith. On th'other side, if we take the body and bloud of our Sauiour carnally & with the mouth, it should folow, that S. Paul is contrary to Christ. For he saith, 2. Cor. 7. that by eating and drinking we profit nothing to Christ, that meate maketh vs not acceptable to God; if wee eate, sayth hee, it aduantageth vs not, and if we doo not eate, wee haue neuer the lesse: and yet in S. Iohn, Christ sayth, Iohn. 6. that if wee eate not his flesh, wee shall not haue life euerlasting. In like sort S. Paul saith, 1. Cor. 11. that whosoeuer shall eate vnworthily the bread of the supper, he shalbe guiltie of the Lords body: and yet Christ teacheth vs. that whatsoeuer entreth by the mouth, Math. 15. defileth not the man. We cannot agree S. Paul with Christ, the holy Ghost with himselfe, if we affirme not that the Lord and S. Paul doo speake in the one place, to wit, concerning the sup­per, of spirituall eating; and in the other, of corporall eating. In such wise, that S. Paules doctrine remayneth true, where he saith, that by eating and drinking we profit nothing towarde Christ, albeit that we must eate and drinke the body and bloud of our Sauiour, as himselfe saith, for it is spiritually that we must eate and drinke, of which maner of eating & drinking the A­postle purposed not to speake at all in this place: the doctrine of Christ also abideth sure, that whatsoeuer entreth by the mouth, defileth not the soule; albeit th'Apostle saith, that who­soeuer receiueth the bread of the supper vnworthely, maketh himselfe guilty of the Lords body: for the abuse which is com­mitted in receiuing the bread of the supper, is principally con­sidered in the soule, conscience and faith. Lo, this speech of the holy supper, is like to that of Iesus to Nicodemus: Iohn. 3. truely I say to thee, that he which is not borne againe cannot see the king­dom of God. How may a mā, saith Nicodernus, be born whē he is old? can he enter againe into his mothers wombe & be borne? Iesus answereth, truely, truly I say vnto thee, that whosoeuer is not borne of water and of the spirite, he cannot enter into the kingdome of God: that which is borne of flesh, is flesh, and that which is borne of the spirit, is spirit. Maruell not at that which I haue told thee, we must be borne from aboue: the winde blow­eth [Page 108]where it will, and thou hearest the voice, but knowest not from whence it commeth, nor whither it goeth: euen so is euery man that is borne of the spirit. We all agree, that this maner of being borne againe is spirituall, for otherwise it should be a­gainst nature. Now, so it is, that we haue many mo reasons and considerations; which enforce vs to beleeue, that this maner of eating and drinking the body and bloud of Iesus Christ, is spi­rituall. For besides that the holy Ghost hath declared the one and the other forme of speech to be spirituall: it is altogether impossible in nature, that one body should be turned into ano­ther diuers in kind, by words and in a moment. This cannot be in nature that a liuing body should become of the substance of any other body without death or corruption, it cannot haue change from substance into substance without corruptiō, with­out being not that which it was afore; Ioh. 12. the Lord himself saith, it is a thing impossible. The Pope saith not, that by this tran­substantiation the body of Christ dieth and corrupteth; that were to heape vp too many blasphemies and heresies one vpon another; and were it so, Christ were to die and suffer infinite times, Heb. 9.10. which is flat against the scripture. For it is written, that he died once for all; that he made one onely oblation of his bo­dy; that there remaineth no more sacrifice for sinne; that he li­ueth for euer at the right hand of God. His body is glorified, it is no more subiect to suffering and corruption. Againe, we see not the bread corrupt, it appeareth after the breaking and bles­sing, as faire and vnaltred bread, as afore. On the other part, it is impossible in nature, that a body, such as we ought to beleeue that of Iesus Christ hath bene and is, to wit, a true body, can at the selfe same time be in diuers places. If the body of Christ is in the bread of the supper, it is in places innumerable at the same time; it is in heauen, it is in earth in sundry & infinit parts thereof. This properly is to deny Iesus Christ to become in the flesh, 2. Ioh. 4. which is a marke of Antichrist, as saith S. Iohn. Is there any thing more contrarie to sense, to reason, to charitie, to god­lines, to the feare, honor & loue which we by duetie must beare towards God? is there any thing more impossible, tha to breake, chew and swalow the body of our Lord, his glorified body, to [Page 109]breake, teare & rend it in peeces, to make him die whom the A­postles assure vs eternally doth liue at the right hād of God? the curse of God hath bene & yet is on them that did put him once to death; & think ye, Ioh. 19. that put him to death euery day so much as in you lieth, to escape the curse of God? If Christ his body is in the bread the prophesie cited by S. Iohn, ye shall not breake a bone of him, is in great ieoperdie: for the Priestes vndiscretly breake the bread, without looking where the bones be. It ap­peareth of old that in the law of Moses, Leuis. 4.5. they did not eat of the beast, which was sacrificed for sinne; to foreshew, that the true sacrifice for sinne should be made by Iesus Christ, of whose body we should not eate: hereupon S. Paul, Heb. 13. after the recitall of this auncient sacrifice, saith; we haue an altar, whereof they may not eate, which serue in the tabernacle. Let vs consider withall, that the corporall presence of Iesus Christ in the bread and wine of the holy supper here below, is contrary to th'arti­cles of the faith, for we beleeue that Iesus Christ is ascended in­to heauen; that he sitteth on the right hand of the father; Act. 3. that he shall come to iudge the quick and the dead. Let vs confider how S. Peter saith, that the heauen must conteine Iesus Christ vntill the time that all things be restored. S. Paul saith: Col. 3. seeke the things that are on high where Iesus Christ sitteth at the hand of God: for himselfe had said to his Apostles, Iohn. 16. I go to my father, and ye shall see me no more; yet a litle while, and ye shall see me for I go to my father: and elswhere; Math. 23. I say vnto you that from hence-forth ye shall not see me, vntill ye say, blessed is he that commeth in the name of the Lord: Acts. 1. and in another place; this Iesus which is taken vp from you into heauen shall so come, as ye haue seen him go into heauen. if the Lord is cor­porally present in the bread and wine of the supper if he is here below within the Priests pixe, or betweene their hands; why beleeue we that he is at the right hand of the father? why do we looke for his comming from heauen to iudge the quicke and dead? why say th'Apostles, that heauen must conteine Iesus Christ vntill the time that all things be restored, why say they, that he is sitting at the right hand of God? if he appeareth con­tinually, why should they affirme, that the second time of his [Page 110]appearing shalbe for iudgement? why doth he say himselfe; yet a litle while and you shall see me no more, for I go to the fa­ther? when is that time among the Papistes, wherein they see him not? why do the Angels say; this Iesus, which is taken vp from you to heauen, shall come euen so as ye haue seen him go vp to heauen? who hath seen him come downe from heauen, to shut himselfe within the bread, as he was seen go vp to heauen? The Pope putteth his onely trust in this aunswere: the Lord (saith he) can make his body be in the bread, ergò he is there. Behold a very proper meane to proue readily all kinds of here­sies, phantasies, and mockeries: and in deed, if we were sure that his will is to haue his body here below in the bread in places in­numerable, & aboue at his fathets right hand, and so to haue his body to be spirituall; we would not doubt of his power to per­forme it: but we can find no-where this wil of his: contrari-wise he teacheth vs, that his body is in heauen, that in the supper we must lift vp our soules on high to the right hand of God, there to eate spiritually and by faith, as hath benesaid: he teacheth vs, that his body is a true body: 2. Iohn. 4. euery spirit (saith S. Iohn) which confesseth not, that Iesus Christ is come in the flesh, is not of God; such a spirit is the spirit of Antichrist: thus let vs ensue his will without enquiring of his power. Furthermore if we might certeinely see the body, or the'effects of the presence of the body and bloud of our Lord in the holy supper, in the bread and wine thereof, we would not argue at all either of his power or of his will, but we see nothing saue bread, like to bread both within and without, in and throughout euery part, in colour & other qualities, of nature nourishable and corruptible: the host of the Masse nourisheth man, nourisheth wormes, as bread doth; corrupteth and putrifieth, as bread; which we may not be­leeue of our Sauiours glorified body. Withall, if the body of the Lord were in the bread, so many miracles should daily and hourely ensue, Luke. 8. as would make it past doubt: they, that touched his garments onely, felt his wonderfull vertue: with farre more likelihood should they, that touch his body, feele it: but we can see no such effects. the Popes, Bishops and Priests haue assayed to deriue from it oracles and miracles, but still they found it no­thing [Page 111]els saue bread, they haue chafed thereat so farre-forth as to cast the host into the fire. Finally, I see no such necessitie for the celebration of the supper, that the body should be here below really within the bread, no more then in old time Christ was in the labe, or at this day the bloud of Christ is in the water of baptisme. The faithfull doe effectually receiue in baptisme the washing of the bloud of Christ by faith, although nothing but water be administred in the name of the father, of the sonne and of the holy Ghost: euen so the faithfull may partake in the grace, iustification, death & passion, in the body & bloud of the Lord by spirituall eating, through faith; as well, yea more cōmo­diously then by the reall eating of the body. For in this behalfe it behoueth the Spirit by his miraculous operatiō, not onely to transubstantiate the body, and make it present at the same time in places infinit, but also to turne this corporall food into spirit for the spirituall sustenance of the spirit of man; which is the principall end of the supper, of the death & passion of the Lord. It is more agreable to the order established by God in the na­ture of all things and more consonant to his counsels reueled in his word to lift vp our soules by faith, to nourish them with his body and bloud, to fill them with his grace, and merite of his death and passion, & to notifie such inward actions by the out­ward signes of bread and wine, then to confound the properties of both natures, to make him a body euerywhere present, which to be onely pertaineth to his diuinitie, to abase his glorious bo­dy, and subiect it to a world of phantasies, profanations and in­iuries, to haue it broken and torne, chewed and swalowed, and further to change that body into spirit for the nourishment of the spirit. Behold here how the Pope with too-much boldnes, and no necessitie aduentureth to commit idolatrie himselfe, and to make them grose idolaters which follow him in his doctrine, in that he adoreth the bread of the supper euen as the body of Ie­sus Christ. More safe it is to adore it at the right hand of God, seing the Scripture assureth vs most certainely that he is there. Idolatrie is a sinne too horrible, that any man should so freely giue ouer himselfe to the same. In such ventrous cases, when there is any suspition of idolatrie, feare to sinne ought aboue all [Page 112]to ouer-rule our worldly wisdome. Away then with this do­ctrine of the Pope so contrary to th'articles of the Christiā be­liefe and all the holy Scripture, away with this doctrine that de­stroyeth the veritie of our Lords body, and is suspected, ye con­uinced of Idolatrie.

The Pope willeth vs to haue images of Angels, Whether we ought to haue images for deuotion sake. Saincts, and of God himselfe within our Churches, vpon our altars, within our chappels and priuat closets for prayer. He willeth vs to ho­nour and serue these images with such deuotion & ceremonies, as in effect differeth not from adoration or diuine-honour. We find no iote in the Scripture conformable to this doctrine; but we find there commaundements ynow most flatly forbidding vs to receiue it. Leuit. 26. It is written, ye shall make you no idols, nor gra­uen image, neither reare you vp any piller, neither shall ye set a­ny image of stone in your land to bow downe to it: for I am the Lord your God: again, thou shalt not reare thee vp an idol, for the Lord hateth it. In the table giuen to Moses it was writ­ten: thou shalt make thee no grauen image, neither any likenes of things that are in heauen aboue, neither that are in the earth beneath, nor that are in the water vnder the earth; thou shalt not bow downe to them, nor serue them. For I am the Lord thy God, a iealous God, visiting th'iniquitie of the fathers vpon the children. This commaundement doeth so sharply vrge the au­ctors and fauourers of images, that they may in no wise excuse or colour their disobedience. the Lord saith in expresse termes, thou shalt not bow downe to them nor serue them, to stop their mouths that bring in a distinction of adorations: it is a smaller matter to bow our selfe before images and serue them, then it is to solemnise and sing masses in their honour, to salute them, kneele before them, offer them candles, make prayers, vowes, pilgrimages and processions to them, with like, nay with more affection, humilitie, worship & hope then is done to God him­selfe, they fast in their honour, they prepare themselues before they will touch them, with more deuotion and care then when they go to receyue the sacrament; they come not nigh them but bare-foot, and in their shirt alone. The smallest lets and discom­modities do turne you backe from the house of God: but all [Page 113]the annoyances and iniuries of th'ayer and of men; of cold, heat, wind, and raine; throng of people and blowes can not stay you from crouding, creeping, and approching to them, for to enioy this blisse, this contentment in your soule, in your deuotions onely to touch or cause them to be touched with some thing ye haue about you; and thenceforth vee thinke your deuotions more perfect and accomplished, then if an Angel of heauen were come to witnesse it to you, as was to Tobie. Ye offer to them that which they see not; ye aske them that which they vnderstand not: ye looke at their handes for that, which God alone can do and giue. if all these humilities, deuout and reli­gious affections deserue not the name of adoration, I wot not what we may call adoration. When the Israelites went vp in­to the temple to adore the Lord, they did not somuch as ye do before your images. It appeareth in the Acts & Reuelation, Act. 10. Apoc. 19.22. that to adore is to kneele before any thing with religious deuo­tion. Now at least if in your deed be no adoration, yet is there bowing and seruice which are th'expresse termes of Gods com­maundement. There is another word in this commaundement throughly to be considered of vs, he forbids images with bow­ing and seruing of them; for (saith he) I am thy ielous God. It is not for nought that he vseth this terme ielous; ielousie admit­teth no excuse; ielousie is strong as the graue; where ielousie is, ye can not shew so few courtesies to others, but ye shall shew too many. Your fathers, maisters and doctours tell you that images are permitted in your Church onely for remembraunce sake, that none but the simpler sort do giue their minds to reuerence them, bow before them, & serue them, thus they condemn your actions, your deuotions & their owne, they deeme you and them selues also idolaters: for they make the greater presse, they goe before, they gather vp the profites of the offrings they lay the other offrings to pledge as the dolphin layeth other fishes to pledge in the whales belly, they take vp the rest of the candels. But were it, that they with-held themselues, yet cease they not to be guiltie of th'offence committed about these images, Math. 18. Luc. 17. for in the Gospell a curse and wo is pronounced against him by whom offence commeth to the Church, and which maketh the least of [Page 114]the Church to take offence; that better it were for him to haue a milstone hanging at his neck and to be cast into the sea. Now so it is, that images bring a mightie offence to the Church, cau­sing the poore people to sinne a sinne beyond all measure sin­full: and they which haue brought them in, and do mainteine them still in the Church; with them that set in the peoples way this stumbling stone are most wretched and guilty before God. But how wil your Doctours aunswere wise Salomon, Sap. 14. who fore­seing their cloak and excuse of remembraunce, most largely de­clareth, how this remembraunce onely hath brought in idola­trie among men? 4 Reg. 18. what will they say to the fact of Ezechias, so greatly praysed, who caused the brasen serpent to be destroyed, hauing bene set vp by the commandement of God, & reteined so lōg in the Church, because the people fell to idolatrie by occa­sion of this serpēt, which is a story for this purpose very notable. Th'Apostles caried no images, crucifixes, crosses or relikes in their sleeues, as your preachers are wont, the rather to perswade the people: they caried not Christ but in memory, mouth, and exāple of lif. Rom. 10. S. Paul speaking of faith saith; ring, & hearing by the word of God: he saith not by sight, nor by seruice of images. Deut. 17.4. Moreouer, it is writtē, cursed be the mā that shall make a grauen or molten image. And Moses repeting the cōmandements of God to the childrē of Israell telleth them: ye haue heard the voyce of his wordes, & haue not seen any image sauing the voyce (which is a thing that cannot be painted saith Esdras) take good heed to your soules therefore, for ye saw no image in the day that the Lord spake to you out of the middes of the fire in Horeb, that ye corrupt not your selues and make you a grauen image or representation of any figure: whether it be like any male or female, &c. Thus the Scripture teacheth vs that it is sinne to make images onely for Religion sake, with­out mentioning any bowing of the body or seruice; but princi­pally to graue, karue or peinct th'image of God. And yet are ye so rash, as that ye durst peinct and make a grauen image of God, who is an essence inuisible, infinit, incōprehēsible. if the word of God had borne any sway or credit with you, if ye had but knowne it, the chesill and pensill had falne out of your fingers [Page 115]so often as ye went about to resemble him. Is it possible that the words of Isay and S. Paul were not power-full enough to bring you to some sense of your sinne? when Isay had discoursed to th'uttermost extēt of vnderstading whatsoeuer he could of the most glorious and incomprehēsible Maiestie of God, Isay. 40. he cryeth out; to whom will ye liken God? or what similitude will ye set vp vnto him, againe; to whom now will ye liken me, that I I should be like him, saith the holy one? we ought not to think, saith S. Paul, that the Godhead is like vnto gold, Act. 17. or siluer or stone grauen by art and the inuention of man. It is high time than for vs to giue ouer all these images, and content our selues with the Word which is the true image of God: it is in vayne to looke for any liuely shew or feeling at the dead works of mens hands: it is the holy Ghost that imprinteth in our myndes all right knowledge, and from whom we feele all true comfort: let vs craue it of him and leaue crouching to images. Let vs not make our selues more wise thē th'Apostles to seeke for meanes to perswade, which they haue neither sought nor cōmaunded: there is yet among vs great likelihood of idolatry, the feare of sinne therfore ought to ouer-rule our wisdome. Let that suffice vs, which the word doth teach. Col. 3. Let our conuersation be in heauen, saith Saint Paul: let not our soules lye groueling on earthly thinges. The true knowledge and adoration of the the faithfull is in spirit as Dauid, and Iesus Christ say: Psal. 51. Iohn. 4. and take we heed of prouoking the ielousie of God, lest we feele th'effect of his threatnings: let vs condemne images, which offend God, and make the silly people hainously to sinne: let vs take this sclander and offence quite out of the Church, and say with Isay; images shalbe broken all to peeces.

The Pope willeth vs to call vpon Angels and Saincts as me­diators and intercessors; Whether we ought to pray to, or call vpon Angels and Saincts. and for that end to direct to them our prayers with himnes, praises and all other kindes of deuotion. We finde no such matter in the holy Scripture; but doo finde the scripture against it both in substance of sence and forme of words. The Israelites vnder the law were not yet so assured of the bountie, grace and familiaritie of God towards men, as we are at this day since the comming of our Sauiour. They durst [Page 116]not come nigh the mountaine, they durst not touch the Arke of the couenant, they durst not enter into the Oratorie, into the sanctum sanctorum the most holy place, fearing to be swallow­ed vp of death, according to the threatnings made, and experi­ences seene of them: they had heard no speach in a manner but of the seueritie and iustice of God; all that they had seene and heard of the Lord was but terror, astonishment and trembling, as saith S. Paul. Heb. 12. They had most worthy and famous persons, by whom many miracles were done in their sight, of whom it see­med they held their religion, the knowledge of God, the law, honor, life, rest, & goods; as, Moses, Iosua, Gedeon, Dauid, Salo­mon, Elias, Eliseus, & many others. But aboue all they had Mo­ses, who had by the power of God miraculously brought them out of the bondage of Aegypt, that made them on drie foote passe woonderfullie through the red sea, that prouided them bread, flesh and drinke in the wildernes, deliuered them the law of the Lord, with whom they saw him familiarly talke, that brought them to the land of promise: and many times, while he liued, called on God for them and appeased him, what great power, vertue, and high degree of knowledge the Israelites attributed to Moses aboue all others, except the Messias, is knowen. Howbeit we find not that after his death they directed any prayers to him, they made neither to him nor to others any bowing or seruice, that I speake not of diuine worships which ye shew euery day to an infinite multitude of Saincts. The Is­raelites sought him after his death neither in heauen or earth, they called not on him as their Mediator or intercessor; they made no images of him to whom they might bring candles, make prayers and sing hymnés with crowching and deuotion, but here-against, the holy Ghost aduertiseth vs that he was bu­ried in the valley of Nebo in the land of Moab, Deut. 34. and that none knew his Sepulchre to this day, least the people should fall into idolatrie towards him, because of the miracles which the Lorde did by him. Th'Israelites called not on Abraham, Isaac and Ia­cob, for whose sake the Lord chose them for his people. And we that are Christians by the grace of God, that are come to the hil of Sion, Heb. 12. as saith S. Paul, and to the heauenly Ierusalem the Citie [Page 117]of the liuing God to the company of many millions of Angels, to the congregation of the first borne which are written in hea­uen, and to God who is iudge of all, and to the spirits of the iust sanctified, and to Iesus Christ the Mediator of the new Testa­ment, that cannot doubt of the goodnes, gentlenes and familia­ritie of our God, of our Mediator; that know his office and his will, as hauing liued and conuersed with him in this world, as hauing heard and touched him: yet notwithstanding doo call vpon Saincts and Angels, we leaue the Lord, to run after them; we adore the sepulchres, bones and garments of Saincts; wee shrine them in siluer and golde; we enrich them with pretious stones; we preach and commend them more than Christ; wee runne after stockes, stones and metall; we carry them more so­lemnly than that which we thinke to be the Lords body; wee salute them; & we kneele on the ground before all these things. Thus we beseech the Angels and Saincts to make request for vs; and honor them in spirit and in flesh, in dust and rottennesr there aboue in heauen, & here beneath on earth, in their bones, sepulchres & garments, in as deuout manner as we are able. We receiue nor holde it of the Israelites, nor of th'old Testament, neither holde we it of the new, nor yet of the Apostles or Pri­mitiue Church, whereunto we should haue chiefe regard to rule our deuotions by. It is written, Act. 3. that after S. Peter and S. Iohn had healed him that was a creeple from his birth, the people a­mazed thereat did run to them, and that S. Peter beholding the same said to the people: ye men of Israel why maruell ye at this, or why looke ye so stedfastly on vs, as though by our owne po­wer or holines we had made this man to walke: the God of A­braham, Isaac and Iacob, the God of our fathers hath glorified his sonne Iesus; and a little after: his name hath made this man sound whom ye see and know, through faith in his name, and the faith which is by him hath geuē to this man perfect health: it is written, Act. 10. that Saint Peter being entred into the house of Cornelius the Centurion, Gornelius cast himselfe downe at his feete to adore or worship him, but Saint Peter tooke him vp, saying; arise, I also my selfe am a man. Act. 17. Saint Paul and Barnabas hauing healed a creeple in Listra being a Ci­tie [Page 118]of the countrie of Lycaonia; the 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 [Page 119]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. [Page 120]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 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, [Page 121]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 shalbe saued. seing he is the doore, seing he calleth vs, we ought to seeke none other, that might bring vs [Page 122]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 [Page 123]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 and vanities. If it be true that a fire is in Purgatorie, and soules must passe through the same, tarying therein a certaine time to suffer the torments of spirituall frying for satisfaction of their sinnes: it should then follow that there is no Sauiour; or els the satisfaction of our Sauiour God & man is imperfect and of no power. Now so it is, that we learne in the Scripture, how Iesus is the Sauiour; that the father gaue his sonne to be Sauiour of the world: this is the subiect, this is the marke whereat the Prophets aymed; this is the Gospell, this haue the Apostles witnessed by wordes, writings, miracles and sufferings: how that we are ransomed by his death and passion; that the purging and remission of our sinnes is made by his bloud, that the satisfaction he hath made for vs is whole & per­fect, [Page 124] Meb. 7. yea ouer-abounding and exceeding the debt: he is able per­fectly to saue them, saith S. Paul, that come vnto God by him, for it pleased the father that in him should all fulnes dwell. Col. 1. and he is the reconciliation for our sinnes, and not for ours onely, but also for the sinnes of the whole world. If he be the reconci­liation for the sinnes of all the world, with greater reason is he the reconciliation for the sinnes of his chosen; for many are cal­led, but few are chosen. On the other side, seeing Iesus Christ is God, we may not doubt of the perfection of his deedes: and thereupon we know the satisfaction he made for vs is complete and performed. Furthermore, the holy Scripture to remoue all imagination of the paines and torments of purgatorie after this life, warranteth vs that there is no accuser against the faithfull, nor any accusation, iudgement nor condemnation against the chosen. Isay. 50. He is neere that iustifieth me; who will contend with me? the Lord God will help me; who is he that can condemne me, Apoc. 12. saith Isay? Th'accuser of our brethren, which accused them before our God day and night, is cast downe, saith S. Iohn. And S. Paul asketh, Row. 8. who shall bring any accusation against Gods chosen? it is God that iustifieth, who shal condemne? it is Christ which is dead, yea, or rather, which is risen againe, who is also at the right hand of God, and maketh request also for vs: is it pos­sible to heare or reade a word more comfortable, and more ex­presse to deliuer vs from the feare of Purgatory? But marke yet further, how the Lord himself by othe assureth vs, that after this life there is no paine of Purgatorie: verily, verily I say vnto you, he that heareth my word and beleeueth in him that hath sent me, Iohn. 5. hath life euerlasting, and shall not come to condemnation, but hath passed from death vnto life: and other where, he that beleeueth in me is not condemned, but he that beleeueth not, is condemned alredy. If there be no accuser, no accusation nor condemnation against them that are in Christ: and if we passe immediatly from death to life, why do we imagine the paines and torments of Purgatorie fire? Dauid assuring himselfe that the Lord iudgeth not his elect, prayeth ordinarily that he enter not into iudgement with him: and so pray woe dayly that hee graunt vs his peace: and that he enter not into iudgement with [Page 125]vs: as it is written, Col. 1. that the good pleasure of God was to recon­cile all things to him by the bloud of Iesus Christ, pacifying by himselfe the things that are aswell in earth as in heauen: that being iustified by faith, we haue peace with God by our Lord Iesus Christ: and in another place, Rom. 5. God setteth out his loue to­wardes vs, seeing that while we were yet sinners, Christ died for vs; much more then being now iustified by his bloud, we shalbe saued from wrath through him, If God is reconciled and paci­fied, if we haue peace with him, if he is not prouoked against vs; why feare we the condemnation of Purgatorie? Rom. 10. He that be­leeueth in Christ shall not be confounded; the Lord redeemeth the soules of all his seruants; & all such as hope in him, Psal. 32. shall not be confounded. Sith there is no more cōfusion for them that be­leeue in God; why will we beleeue & dread the condēnation of Purgatorie? where no cōfusion is, no condēnation by iustice can be, S. Paul assureth vs, Rom. 5. that by the iustifying of one (he meaneth Christ) the benefite abounded toward all men to the iustificatiō of life: but after iustification followeth no condēnation. Againe he saith, that forgeuenes of sins is purchased for vs by the bloud of Iesus Christ; that where forgeuenes is, there is no more obla­tiō for sinne, if there is no more oblation for sinne, it followeth that sin is imputed no more: els we should be for euer in sinne, & so for euer excluded out of our masters ioy, out of his para­dise, seing no oblation for sin should remaine, which vtterly cō ­trarieth the purpose of th'Apostle: but if sinne is imputed no more, as the scripture in this text & many mo teacheth most e­uidētly; why should the Lord cōdēne vs in any penalty & satis­factiō. In the gospel is declared, that the soules of the dāned incō ­tinent after their departure frō this world, do passe into hell; as the soules of the iustified in Christ are incontinent borne into Paradise. Euen so, Luke. 16. the Euangelist rehearseth how the soule of the wicked Richman was cast headlong into hell by and by af­ter his death, and that of poore Lazarus caried vp to Paradise into Abrahams bosome. Luk. 23. And so said our Lord to the theefe that hung on the Crosse by him: I tell thee verily, this day shalt thou be with me in Paradisetifthere be a Purgatory indeed out of this world, through which all soules must passe perferce for [Page 126]satisfaction of sinnes; the likelihood is great that this Theefe of euill life condemned to die for his sinnes, who had not beleeued in the Lord but for a moment afore he gaue vp the ghost, ought to haue passed and tarried there for a while, and yet the selfe same day was receyued into Paradise. It behoueth vs heedfully to consider wherefore the Lord saith: Mar. 13. Luke. 12. Math. 24. watch and pray while ye are in this world wayting for the masters comming, the com­ming of the Lord: he shall come as a theefe in the night; the houre of his comming is vncertaine; Math. 25. ye know not when the Bride-grome should come; haue alwaies your lamps in a readi­nesse: for when the Bride-grome is passed by and gone into his chamber, ye may enter in by no meane. All these words are spo­ken to instruct vs not onely touching the maner of the second comming of our Lord, but principally that repentance after de­parture out of this life is all too late; and because the houre is vncertaine, we must alway keepe vs in readinesse: and verely this our 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 shalbe 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 [Page 127]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 [Page 128]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 [Page 129]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: brethren (saith he) ye see your calling, how that not many wise men after the flesh, not many mighty, not many no­ble are called: but God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weake things of the world to confound the mighty things; and vile things of the world and things that are despised hath God cho­sen, and things which are not, to bring to nought things that are, that no flesh should reioyce in his presence. According hereunto, the ordinary reproch of the persecutors to Christians was, that they had none except the poore, except women, chil­dren, simple men without cunning & knowledge, which made profession of the Gospell. it is written, Iohn. 7. how the Pharisees said to the officers that durst not lay hold on Iesus: doeth any of the Rulers or of the Pharisees beleue in him? but this people, which know not the law, are cursed. The profane histories of the Greekes and Romains are full of such reproches and tawnts a­gainst the Christians. Now on th'otherside, if we consider the word of God, the whole Bible in it selfe, setting apart the dark­nings or inlightnings, which come from aboue and accompany Gods calling and election; it will appeare that wee may read nothing more plaine, or easie to be conceiued of the vulgar sort, then the Bible is. The holy history conteined in most part of of the Old testament is set downe in very popular & common termes, and so is the law: the Prophets are somewhat hard to [Page 130]vnderstand, but they are difficult to none saue those that think by their high wittes to find out their difficulties: for the Pro­phesie is like a garden that bringeth foorth fruits for all maner of stomachs, the fruites thereof are easie enough to be digested of them that are content with the first and natural sence of the letter: grosser witted men, wemen and children can vse it so far forth as to reape profit of it: but withall it hath meditations most deepe, most high, excelling all other learning by degrees, for the sharper sort of wits, and such as feele themselues aduaun­ced to the like contemplations. As for the Gospell and Epistles of th'Apostles, nothing is more easie, nor more apt of it selfe to be conceiued: if some things hard to be vnderstood be in th'E­pistles of S. Paul, it is hard to none but to them that wrest the same and all other Scriptures, 2. Pet. 3. as S. Peter affirmeth. It is certaine that the holy Scripture, inlightneth it, selfe & stoupeth low be­fore the lowly soule; darkneth it selfe and mounteth aloft out of sight before the lofty and presumptuous soule: it is certaine that it frameth it selfe to our beginnings and proceedings in knowledge, it soreth vpward and waxeth subtill, in such mea­sure as our wits are cleered: each one findeth there his repast, and the more he feedeth the greater is his appetite. Finally, ha­uing first of all called on the holy Ghost as our dutie is, let vs with patience and humilitie vse ordinary reading of the Bible from the beginning to th'end, and not by gobbets, here a snatch and there a snatch with no good courage, and rather for pas­time, or search of doubts and controuersies therein, then to in­struct & stablish our minds; and then euery of vs, great & small, learned & ignorant, rich & poore, men, wemen & children shall iudge that no booke is more easie to vnderstand, then the Bible. And in deede, the history, the law, the Prophets, the Gospell & th'Epistles are no other then speaches, sermons, familiar letters and aduertisements of Iesus Christ, of the Prophets & Apostles to the people of their times, to persons of all sorts, & most com­monly to the common sort onely: thus did our Sauiour preach in villages, and fields, in wildernesses, on the sea shore, and with­in the temple: thus did the Prophets proclaime their message on house-tops, in streets, in the temple: thus did th'Apostles [Page 131]preach, from village to village, from vp-landtowne to vpland­towne, from Citie to Citie, indifferently to all. The Gospell is nothing els but an historie and report in writing of all these preachings; it is the speach of Iesus Christ and his Apostles set downe with the pen on parchmine or paper. Now, that which the holy Ghost hath iudged easie enough for the people, to be pronounced to them by liuely voyce, we may not with reason iudge it ouer-hard for the people, to be published to them by writing, for further stay may be made on the wordes written, which abide and as it were tarry for the later thought of the rea­der, then on the wordes vttered with the liuely voyce, which slide away and tary not, nor yet returne. The Iewes haue euer had (vnlesse captiuitie letted them) the Bible in their most vsu­all language and writing they neuer refused to make euery one partakers of the Bible, euen to childrē of fiue yeare old: at eight­teen yere old they had read the law through-out, and had peru­sed leafe by leaf the Commentaries of their Rabins or Doctors: the Greekes haue had the New Testamēt in their mother tong, and the Latins in theirs, and likewise the Syrians: in summe, all Christen nations haue had it ech in their most common maner of speach & writing. So that they offer iniurie to the common-people of Fraunce to esteeme them vncapable of reading those bookes, which th'Israelits imparted to their childrē of fiue years old: they offer iniurie to all French-men vnlatined, to esteeme them more rude and blockish then Syrians, Greekes, Latins and other peoples: nay, which is worse, they offer iniurie to God, to shut vs his booke, to hold his word (as it were) in ward, & keepe his secret close; Tob. 12. it is good (saith th'Angell to Tobie) to keepe close the kings secret, but it is honorable to reuele the workes of God. Againe, if the Gospell or glad tidings ought not to haue bene geuen and declared to ech people after their seuerall maner of speach and vnderstanding, if the Gospell should haue bene declared but in one tongue, to what and then were those manifold tongues giuen to th'Apostles? But mark how the Pope hath withholden the keyes of knowledge and hidden thē; marke how he hath hidden the way of truth; marke how the Pope hath drawen againe the veile ouer the face of peoples to [Page 132]lead them blindfold as him lust; marke how he hath exalted the mountaines of ignorance and superstition which Iesus Christ had made low, Isay. 40. hath made the wayes crooked which our Lord Iesus had made streight, hath locked vp the gate of salua­tion, which our Sauiour had opened; marke how the Pope hath destroyed the hearing of the truth, folowing that which was foreshewed of Antichrist. 2. Tim. 4. This is that superstition of tongue which hath fauoured and greatly furthered the Pope to con­ceiue and bring forth his lyes, to bring them vp, & bring thē in credit, & to father thē on the auctoritie, which belongeth onely to the veritie. We must beleeue, that if it had bene in the Popes power to cause all the bookes of Gods word to be burned, he had done it without doubt, vpon the selfe same reason that mo­ued the Senate of Rome to burne certeine Greeke books found within the tumbe of Numa Pompilius: for the Senate feared least these bookes treating of true wisedome, would haue dis­closed th'abuses of their Religion, and crakt the credit which the Romain people gaue to it, and thereby shrewdly disioint their state: euen so it stood the Pope in hand to feare lest the making of the holy Scripture manifest and common, should pull down and bring to naught his doctrine, his auctoritie and state: and and this is the true cause why he can abide in no wise, but striues with might and mayn against publishing of the holy Scripture. Then let the bookes be lest open & in our cōmon language, let them be written that all persons without exception may see & search thē, as the Prophets foretold should be in the time vnder Christ: let vs vtter and show the Lords secret abroad: let vs fur­ther th'accomplishment of the Prophesie of Ieremie cited by S. Paul; Ierem. 31. Heb. 8. that in the time vnder Christ all shall know the Lord from the least to the greatest; Isay. and that of Isay, saying all th'earth shal­be filled with the knowledge of the Lord.

Now againe, Whether we ought to pray, and prayse God in a tongue which we vnderstand not. the Pope willeth that Priestes, Chanons, Munkes and other officers of the Church shall do their Church seruices in the Latin tongue, shall say and sing Masse, Laudes, and Praiers in the Latin tongue, euen in a strange tongue which most Frenchmen vnderstand not. But the Scripture willeth the contrarie. 1. Cor. 14. The Apostle saith, that they which speake in the [Page 133]Church in a strange tongue and vnknowen, are barbarians to them whom they speake to; that they speake in the ayer; that they are vnprofitable; that they ought to holde their peace: if the trumpet (saith he) geue an vncertaine sound, who shall pre­pare himselfe to battaile? So likewise you, by the tongue, except ye vtter words that haue signification, how shall it be vnder­stoode what is spoken? If I pray (saith th'Apostle) in a strange tongue, my spirite prayeth, but mine vnderstanding is without fruict. What is it then? I will pray with the spirite, but I will pray with th'understanding also: els, when thou blessest with the spirite, how shall he that occupieth the roome of th'unlear­ned, say Amen at thy geuing of thanks, seeing he knoweth not what thou sayest: for thou verily geuest thanks well, but the o­ther is not edified. These words are so carefully spoken, that no doubt is left, but that we ought to pray, and praise God in the Church onely in a tongue which all doo vnderstand. We finde in Saint Marke and Saint Iames, Mar. 11. that prayer without faith is vnfruictfull and sinne before God: and elsewhere, Iac. 1. that there can be no faith without knowledge. they then that pray in Latine, not vnderstanding what they pray, pray with­out faith, for they pray without knowledge: Rom. 10. and thus their prayer is vnfruictfull, yea it is sinnefull. Let vs not vnaduisedly forgo the fruict, which prayer affoordeth them that vse it as they ought: let vs not marre this meane, nor misuse this duety so necessary to a Christian: and let vs pray, and praise God in our knowen and common tongue, with spirite, vnderstanding and faith.

The Pope forbiddeth marriage to persons innumerable, Whether marriage ought to be forbidden to Priests, Cler­gymen and other religi­ous persons. men and women, and to them namely that serue at the altar, as also to them that enter into any religious order: there is no cō ­maundement of God so straightly kept as this countermaund of the Pope is. The holy Scripture permitteth marriage to all men and womē, and namely to Sacrificers & Leuites, to priests and Bishops. We finde it written, that to marry is no sinne, that marriage is honourable among all. After S. 1 Cor. 7. Paul had commen­ded virginitie, to wit, chastitie, which ye terme Celibat, Heb. 13. or single life; he presently addeth: 1. Cor. 7. and this I speake for your owne com­moditie, [Page 134]not to tangle you in a snare; but that ye followe that which is honest. In the same Chapter he biddeth all persons to marry, that cannot absteine; for (saith he) it is better to marry thē to burne. And againe, to take away all scruple, he warranteth e­uery man, that if he marry he sinneth not, and euery virgin, that if she marry she sinneth not. 1 Tim. 5. And in another place he passeth further, not permitting, but bidding young widowes to marrie, that they geue no occasion to the aduersarie to speake euil. It is knowen how great cleannesse was required in Priests & Leuits in the olde Testament, and chiefly in the high Priest: God per­mitted them to marry neuerthelesse, and for their marriage or­deyned certaine lawes. [...]euit. 21. The Leuites (saith God) shall not take to wife an whore, or one polluted, neither shall they marry a wo­man diuorced from her husband. and elswhere, the high Priest shall take to wife a virgine, and shall not take a widow, neither one diuorced, neither a whore, nor one polluted, but hee shall take to wife a virgine of his people. In the new Testament is written, 1. Tim. 3. that a Bishop must be vnreproueable, the husbande of one wife, one that can rule his owne house honestly, hauing children vnder obedience with all honestie: for if any cannot rule his owne house, how shall he care for the Church of God? These later wordes doo plainly confute them that durst wrest the former, to wit [the husband of one wife] as if the Apostle had meant [the Bishop must be Bishop of one Church] in which glosse is no colour, but euidently corrupteth the text, & is contrary to their owne practise: for the place conteyneth a rehearsall of qualities, whereby a man meete to be a Bishop may be discerned from one vnmeete: and among the rest, this is put as principall, namely, his care and discretion to gouerne wel his wife, family and children; for (saith th'Apostle) if he cannot rule his owne house well, how shall he care for the Church of God? It is also contrary to their own practise. For if it be true (as their glosse importeth) that a Bishop must be Bishop of one Church, then are they not Apostolike Bishops, that will be Bishops of many Churches; much lesse the Pope, that will be Bishop of all Churches, better it were then for them to cast away their glose, then change their practise. Moreouer, S. Paul admonisheth [Page 135]Titus his disciple, to ordeine Priestes or Elders in euery Citie, as he appointed him, and then he addeth: if any be vnreproua­ble, the husband of one wife, hauing faithfull children, which are not slaundered of riot, neither are disobedient: for a Bishop must be vnreproueable. As for the Apostles, that they were married we may not doubt, vnlesse we wil doubt of the trueth. Haue we not power (saith S. Paul) to leade about a wife being a sister, as well as the rest of the Apostles, and as the brethren of the Lord and Cephas. I will not say that it is not good to counsel Priests and all other the faithfull to absteme from marriage so long as they shall feele that they haue this power ouer themselues to be able to absteine, 1. Cor. 7. so long as they finde in themselues the gifte of chastitie: for (as S. Paul aduertiseth) marriage chargeth man and wife greatly with the cares of this world. But then it were good to keepe our selues within termes of counselling, and not fall to flat forbidding to marrie, and to fortifie it with threatenings of paines corporall & spirituall, temporall and perpetuall: it were good to keepe within the bounds of th'Apostle, who speaking twise or thrise of chastitie, sheweth that hee speaketh but by counsell, that to enioyne persons not to marry, were to tangle their consciences in a snare; that the gift of chastitie is not in mans power, but commeth from God. Behold then how him­selfe affirmeth, that forbidding of mariage is a marke of Anti­christ, saying: now the spirite speaketh euidently, 1. Tim. 4. that in the la­ter times some shal depart from the faith, forbidding to marry; as it followeth in the text. The boldnesse is strange, that the Pope durst attempt to take from men the remedy, which God had geuen them against whoredome, leauing thē to burne in their lewde lustes, and in adultery and other filthines, and en­dangering them to the iudgement & wrath of God. Heb. 13. Marriage (saith S. Paul) is honourable among all men, but whoremōgers and adulterers God will iudge. I permit (saith the Pope) kee­ping of Concubines, whoredomes, adulteries, that I speake not of incests and Sodomie; but them that will be married, I will iudge and condemne. What can the deuill speake more contra­ry to the doctrine of God, than this?

The Pope maketh a difference of meate and dayes: it is [Page 136]written: Whether di­stinction of dayes and meats ought to be made through or for religions sake. that which entreth into the mouth defileth not the man, but that which commeth foorth. Meat (saith S. Paul) ma­keth vs not acceptable to God, for, neither if we eate haue we the more, neither if we cate not, haue we the lesse. Whatsoeuer (saith he) is solde in the shambles, eate ye, and aske no question for conscience sake: for the earth is the Lords, and all that therin is. Math. 15. 1. Cor. 8. 1. Cor. 20. 1. Tim. 4. 1. Cor. 10. againe he saith; nothing ought to be refused, if it be receiued with thanks-geuing. and againe; whatsoeuer is set before you, eate, as king no question for conscience sake, so that no offence be geuen, as he warneth them afterward. Now by the same A­postle are we taught elswhere, that true Christians well instruc­ted in the faith, neuer take offence about meate: as also he cal­leth the cōmaunding of abstinence from meats, 1. Tim. 4. a doctrine of de­uils. As for making difference of times, we find it written to the Galatians thus: Gal. 4. ye obserue daies & moneths, & times & yeares: I am in feare of you, least I haue bestowed on you labour in vaine.

But concerning these matters, let vs conclude with these wordes of S. Col. 2. Paul to the Colossians: let no man therefore con­demne you in meate and drinke, or in respect of an holy day, or of the new moone, or of the Sabbath dayes; which are but a sha­dow of things to come: but the body is Christ: let no man at his pleasure beare rule ouer you by humblenes of minde, and wor­shipping of Angels, aduancing himselfe in those things which he neuer saw, rashly puft vp with his fleshly minde, & holdeth not the head, whereof all the body, furnished and knit together by ioynts and bands, increaseth with the increasing of God: wherefore, if ye be dead with Christ from the ordinances of this world; why, as though ye hued in the world, are ye burdened with traditions? as, Touch not, Tast not, Handle not: which all perish with the vsing, and are after the commaundements and doctrines of men. Which things haue in deede a shew of wis­dome in voluntary Religion and humblenesse of minde, and in not sparing the body; which are thinges of no value, sith they perteine to the filling of the flesh. Col. 3. If ye thē be risen with Christ, seeke those things which are aboue, where Christ sitteth at the right hand of God. Set your affections on things which are a­boue, and not on things which are on the earth.

CHAP. VI. How we should be resolued to iudge of the Schisme in Chri­stendome at this day; and namely whether the Reformed be Schismatiks.

BVt he that would discourse on all differences, disagreements and contrarieties betweene the Pope with his fauourers, and Iesus Christ with his Apostles & followers professing his Gos­pell, aswell in life, proceedings and actions, as in doctrine and belief, should neuer haue done. Not that the matter were hard to proue: for among them that reuerence & read the holy Scriptures, there is no man so mean­ly exercised in the same, and so slenderly acquainted with the state of your Church, but can easily iustifie euery contrarietie. Howbeit, their numbre is so great, that the memory, age, tra­uaile and instruments of one man can not serue to set downe the full reckening of all. But yet, me thinks I haue spoken e­nough to make you know and acknowledge, that the Refor­med doo not without reason condemne the Pope and his do­ctrine: I haue said enough to instruct and cause you to confesse the Pope to be that great Antichrist, foretold by our Saui­our, his Prophets and Apostles, and whom they threatened and assured vs should come. Ye see all the Prophecies touching Antichrist brought to passe in the Pope & by the Pope: which can not be verified in any other persecutor of the Church what­soeuer. The Arabians, Tartars, Scithians and Parthians; the Hunnes, Vandals and so many other nations of the North and East; Attila, Mahumet, Tamberlan, and the Turks the succes­sors of Mahumet haue mightily persecuted, and yet do perse­cute the Gospell: but many Antichrists were to come, accor­ding to their seuerall prophesies apart by themselues. 4. Esd. 15. Hereupon is it sayd that the East in the end of the world shall bring many miseries: these be the Dragons of Arabia; the cloudes comming from the East and North, ful of wrath and storme, which should cause so great fearfulnes and trembling, and spil so much bloud, as in Esdras is fore-shewed. Let it suffice you, that Attila, Mahu­met and all their successours with the Monarchs and peoples [Page 138]aforenamed came not out of the fourth Monarchy, as the Pope did: Dan. 7.4. Esar. 11.12. which was foretold of the principall Antichrist by Daniel and Esdras. They were neither borne within the Church nor yet went out of it: for they neuer had entered into it. But Anti­christ was to be borne in the Church, Marc. 13. Dan 9. Thess. 4. Pet. 2. 1. Ioh. 2. was there to abide and reigne according to the prophesies of Iesus Christ, of Daniel, S. Paul, S. Peter, and S. Iohn. The Pope was borne there, went out from thence, & yet abideth & reigneth there with great power, pompe, and tyranny. The first weapons of Antichrist should be seducings and spirituall poysonings, as the Apocalyps war­neth, vnder the name of the Whore and hir enticements: which can not he applied to them, that planted their false religion and performed all by fire, sword, and furie. But the Pope hath layd the ground-worke and mayn-stay of his first and principall greatnes and power, on will-worships, on the show of counter­feit holinesse, on false miracles, seducing and bewitching peo­ples and nations with words and deeds well pleasing flesh and bloud, as also with promisses and presents of goods and honors. Other ring leaders of heresie, as Arrius, Maniche, Pelagius, and such like, reigned not, as Antichrist was to reigne, in the temple of God with all excesse of power and glory; they neuer exalted themselues aboue kings, aboue all which is called God; their se­ducings and oppressions were neuer so generall and continuall, as the great Antichrist should bring to passe. Take the paine your selfe, for you ought, it is as much as your saluatiō is worth, to consider more heedfully the prophesies of Antichrist, and compare the Gospell, with that which they teach and practise in your Church: & ye will find that I tarry not on euery poinct, but do ouerpasse farre moe matters then I touch. your ghostly Fathers and Doctors, like very Pharisees and hypocrites as they be for the most part, do set vp against all these truths, the defense of the Pharisees against Iesus Christ. How can it be, say your Doctors, that so many holy fathers, so many learned clerkes, so many men, so many peoples and countries haue consented to the doctrine of the Pope for so many hundred yeares, if it were against God, and against Holy-writ, specially seing our Sauiour hath said: behold, I am with you vntill the end of the world? [Page 139]This defense pleaseth flesh and bloud passing well: the flesh fancieth them too well, who teach, that it is not ordinary for a man to wander out of the way, to sinne, and to go on in his wandring and sinne. Vnder the warrant of this defence infi­nite soules doo stay, waxe sluggish, and are luld asleepe, bar­king at such as would wake them out of this drousie disease. But the wisedome of this world is foolishnesse with God: 1. Cor. 3. 1. Cor. 2. and the naturall man perceyueth not the things of the spirit of God, saith Sainct Paul; flesh and bloud are blind and can not discerne these mysteries: then let vs not consult herein with worldly wisedome, or with flesh and bloud, but with the spirite of God. By this spirite in the holy historie wee are taught, that Adam after his fall by sinne was somewhat relie­ued and reformed by the Lord, that God by his Angels visibly did warne him and his children from time to tyme to walk and liue according to his commaundements, with promise to restore and repaire the decay of mankind: notwithstanding, in lesse then two or three generations they forsooke the voyce and way of God, and were corrupted after the imaginations and deuises of the flesh; and this corruption lasted aboue sixteen hundred yeares. Then the mercyfull Lord willing to shew his fauour towardes mankind, repayred his Church, renewed his com­maundements to Noë and his children: but againe, within lesse then foure generatiōs the people went astray, & forgat God & his commaundements. A long time after that going astray, the Lord called Abrahā, & restored his Church by him, leauing the rest of all mankind in their corruption, who remained therein till the comming of Christ, for two thousand yeares and vp­ward. The holy Ghost mereouer teacheth, how after the Church was restored in Abraham, & confirmed in Moses and in all the children of Israëll, there folowed many reuoltes in the Church of Israël, euen as generall as the former aboue rehearsed, for they seemed all to haue forsaken the right way, insomuch as the faithfull appeared no-where: these apostasies or backslidings endured, some for two hundred yeares, some more, some lesse, though the Lord in the meane while awaked them and called them againe by his Prophets. Ye know further how the Greeks [Page 140]for the most part swarued, ye count them for heretikes or infi­dels in maner al. Now so it is; that th'Israëlites and Greekes may as well, or better then you, preuaile with these wordes of Christ, [I will be with you vntill the end of the world] for as large and more expresse promises then that, had bene made to th'Iraëlits: and this promise pertained as well to the Greekes as to you: because they were instructed in the Gospell before ye were, and that more carefully and by mo Apostles then ye were: and yet for all this both th'Israëlites & Greeks are gone astray from the faith these many hundred yeares past; which also hath befallen the Churches of Affrik, who may chalenge to themselues th'as­surance of those promises with as great reason, as you may. Be­sides that, your owne Churches haue bene defiled and ouer­growé with heresies, namely when the barbarous nations of the North, and enemies of our faith left no face of a Church almost throughout Europe. We must acknowledge therefore, that such promises of God do neuer passe without this condition, if ye a­bide in me; in th'obedience of my word, according to the do­ctrine of Moses. Leuit. 26. Deut. 8. Isay 29. Els why should the Lord say in Isay to the chil­dren of Israel? because this people come neare vnto me with their mouth and honour mee with their lips, but haue remooued their heart farre from me, & their feare towardes me was taught by the precept of men, therfore behold, I will againe do a mar­ueilous worke in this people, euen a marueilous worke and a wonder: for the wisedome of their wisemen shall perish, and the vnderstanding of their prudent men shalbe hid. 30. and againe in the next chapter; the Lord sheweth why they are plagued not­withstading his promises: because (saith he) you haue cast of this word and trust in violence and wickednesse, and stay thereu­pon; therefore this iniquitie shalbe vnto you, as a breach that falleth, or a swelling in an hye wall, whose breaking commeth soundainly and in a moment. 59. and in another place: your iniqui­ties haue separated betweene you & your God, and your sinnes haue hid his face from you, Ose. 4. that he will not heare. and in Osea: seing thou hast forgotten the law of thy God, I will also forget thy children. Iohn. 8. Also Iesus Christ saith: if ye continue in my word, ye are verely my Disciples. Now let vs gather of all these histo­ries [Page 141]& sayings that vniuersall & long-lasting corruptions & re­uoltes are ordinary in the Church; that when the Church forsa­keth the word of God, then God withdraweth frō her his holy spirit, that whē God hath called frō her his holy spirit, the more she hasteth forward, the further she wandreth frō the right path, & the more encreaseth her corruptiō; that in her selfe no meane may be found to repaire her ruines, or returne her into the right way, if the Lord takes her not by the had & guides her aright to the forsaken way by his spirit & word. We learne also, that after the Lord hath lōg cōceled frō men the time of their corruptiō & ignorance, he hath geuen thē ouer to the vanitie of their minds, which boast & braue it with the bare titles of his Church & Re­ligiō: renewing his Church in the meane season neuerthelesse in miraculous sort by his immediat and extraordinary callings, as those of Noë, Abraham, Moses, Ezechias, Iosias and others. We learne againe, that Gods promises are tyed neither to persons nor places, but onely to his elect, and the same doth Iesus Christ most plainly teach in S. Matthew by the similitudes of the hus­bandmen to whom the housholder did let out his vineyard; Math. 21. and them that were bidden to the mariage. seing therefore your fa­thers and ye forsook the humilitie of true Christians, to puff vp your selues with pride of the flesh; seing ye gaue ouer the glo­rifying of the Lord in his word, power and mercy, to glorifie your selues in your carnall inuentions, by your freewill and me­ritorious works; let it not seeme straunge to you that God hath left your fathers and you in the miseries of ignoraunce. 4. Esd. 8. For Es­dras prophesieth that many miseries and calamities remayne for them that shall liue in the later times, because they shall walk in great pride; ye runne after mans traditions, ye bring nothing forth but wild grapes, your hands are full of bloud, you haue troden downe the righteous, all your deuises are against God to prouoke th'eyes of his Maiestie; ye put bitter for sweet; ye haue no feare of God but through the commaundement recei­ued of men; ye leaue the doctrine of God which ye haue heard from the beginning; ye demaund more of him then he hath ap­pointed; ye haue left the faith; ye fulfill the measure of your fa­thers sinnes, ye teach all things rather then the word of God; ye [Page 142]can not abide to be ruled thereby; ye gaze and spend the time on fables and vaine toyes; ye are wed to your owne insolent willes; ye blame the way of truth, and in couetousnesse ye make marchandise of mens soules with feyned wordes: then leaue to think it strāge that the curse of God pursueth you, by blindnes of hart, Leuit. 26. ignorāce & errors. In the like case to yours, Moses threat­ned the children of Israël, that God would forsake thē. On like occasiō prophesied Isay, Isay. 1.5.8.28. that the Lord would curse his Church, and oppresse it with the spirite of sleepe, would shut her eyes, would couer the Prophets, & the chief of the seers, would make her to stumble against his word; would shut & darkē the book; would make the wisdome to perish frō the wise, & vnderstan­ding from the prudēt; would hyde his eyes, & would not heare; would take away the hedge from about his vineyard; would breake the wall thereof & it should be trodē down. Math. 23. Luke. 3.4. Esdr. 5.7. This was the reason that Iesus Christ gaue the Iewes, wherfore they were refu­sed. Likewise in Esdras we are certified that in the later times the land shalbe barren frō faith; that wit shall hide it selfe, & vn­derstāding depart into his secret chāber, it shalbe songht of ma­ny and yet not be found; that men shall obteine nothing; be­cause (saith he) men haue taken to them the thoughts of vani­tie, and haue purposed in themselues the deceits and traynes of sinne, and touching these things haue said to the Lord, that he was not. In like maner S. Peter treating of th'instruments of Antichrist which forsake the way of the Lord, 2. Pet. 2. saith, that they should priuily bring into the Church damnable heresies, & cal­leth them welles without water, and clouds carred about with a tempest, to whom the black darknesse is reserued for euer. How then could they keepe the right way, that had no other guides? S. Iohn saith: 1. Iohn. 2. if that which we haue heard from the beginning shall remaine in vs, we shall also continue in the Sonne and in the Father. 2. Tim. 6. If any mā (saith S. Paul) teacheth otherwise & cōsen­teth not to the holesome words of our Lord, and to the doctrine which is according to godlinesse, he is puft vp and knoweth nothing, but doteth about questions and strife of wordes: and a litle after, he calleth them men of corrupt mindes and destitute of the truth, which thinke that gaine is godlines: to this purpose [Page 143]I wil say by the way that cleare-sighted persons can quickly dis­cerne, that the decrees and diuers doctrines of your Church are for the most part founded vpon gayne. In summe, sith ye haue despised the waters of Siloë, marueil not that ye are fallen and welnigh drowned in the floud and bottomlesse gulfe of mens traditions: ye haue left the piller and prop of the Lord; your ini­quitie is like a swelling in an high wall, whose breaking cōmeth sodainly, ye haue set naught by the hallowed fire of God, to seek out another of your own kindling, marueil not that ye walke not in the light but stumble in the darke: and sith ye draw nigh to the deuill, and draw backe from God, marueil not that the deuill drawes nigh to you, and God drawes backe from you. Finally, for that ye haue abused Gods promisses, presuming to take him at his word without caring for the condition, where­with he gaue his word, and thinking him tied by his promise to be with you, and you not bound by the condition to obey him, therefore hath that presumption entangled your soules within the cordes of vanitie, and hampred you in those iniquities and curses which we daily see. But all these inducements and con­siderations are yet too low for matters so high. The secret cause of th'estrangings from God, of your reuolts of the Church are past the reach of mans reason, it is the bottomlesse sea of Gods counsell; and therefore must bee treated of in another sort. Why should wee aske how it may come to passe, which wee see is come to passe? why should we aske, how it could be, that the Church lost her way so long time, since our Lord, the Prophets and Apostles assured vs that so it should be? such questioning doth vtter the mistrust of Gods prophesies lurking in our vn­beleeuing hearts. Iesus Christ foretold vs, Matth. 24. Marc. 13. Luke. 21. many false Prophets should come and seduce many, that iniquitie should abound, that charity should be colde, that th'abomination of desolation should be set 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 [Page 144]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 shalbe 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 shalbe hid and the land shalbe barren from faith: and iniquitie shalbe 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 shalbe 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 shalbe 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 [Page 145]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 shalbe 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 shalbe 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 shalbe giuen vnto fables. It is written in S. Peter: there shalbe 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 [Page 146]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 it; for by this onely rule hath he commaunded vs to serue him, and hath forbidden vs to adde thereto, or take ought there­fro. Now so it is, that to the same word the Reformed submit and order themselues in their deuotions and actions, somuch as they are able. Then let vs freely conclude the appearance to be greater that ye are th'heretikes and schismatikes, rather then they. They may tell you, as Elias tolde Achab: we are not they that trouble Israel, that trouble the Church; but ye and your fa­thers house, which haue forsaken the commandements of God and followed Baalim, Antichrist, mens commaundements and traditions, fables, lies and vanities: but aboue all, the schisme which you would cast on them, reboundeth on your selues: for this is a ruled case, that he which seperateth himselfe is not the [Page 147]schismatike, but he onely that geues the occasion. And that is your corruption & your confusion, which occasioneth them to seuer themselues from you: withall, your seducings, and chiefly your persecutions be so great, that they cannot endure to tarry with you. Apoc. 18. The Lord also commaundeth them to goe out of your Church, your Babylon. Goe out of her, my people, lest ye be partakers of her plagues. The Reformed are as the woman desolated vpon the losse of her sonne, that is fled into the fields, that is fled into the desert. And yet although they detest & flie your errors, they are willing neuerthelesse to tarry by you and among you, to bring you by the word of God, to the trueth of the word of God: they are ready to preach in your Churches, if ye will. But how should they tarry with you? ye chase them, ye bannish them; ye rifle them; ye beate them; ye massacre them; & martyr them: and therefore ye haue slender reason (God wot) to call them schismatikes.

CHAP. VII. Here followeth the Conclusion, and the application of all this discourse, with the admonitions or ad­uertisements.

THen, forasmuch as afore when I was content to winke with you, and when I treated touching the Reformed, as if they had bene schismatikes, yet it fell out vpon proofe that ye were in fault, for vi­olating and breaking the peace ye made with thē, the faith ye gaue to them, and the othe ye sware to God: and al­so for intending and indeuouring to destroy them by force and materiall sword, or compell them by the same sword to leaue their religion and take yours: which fault ye haue redoubled with sinne vpon sinne, in going about to confound the state of the Church, the state of the Crowne, the lawes of the Realme, the order of successions, the commō wealth, the common peace, and the wealth and peace of euery one, rather then ye will liue nigh the Reformed or be gouerned by any of thē: Know now, how much your euill is greater, your nature frowarder, and your sinne horribler then ye thinke. They are no longer here­tikes, [Page 148]to whom ye deny the interest and benefit of the law of all nations vnder heauen, to whom ye haue vnrighteously violated your faith, whom ye persecute in their goods & persons, whom ye compell against their consciences, whom ye put to death: they are the people of God, the true professors of his holy Go­spell. They be no heretiks, though ye assay by violence to bring them backe into the right way, as ye say: they be true and faith­full Christians, whom ye seeke to bring out of the right way. They are no heretikes, whose company and gouernement ye seeke to shunne, with so costly an aduenture, as your countrey liues and soules are worth: they are Gospellers (though ye pro­phanely deride the name) and hold a right opinion of the Ca­tholike faith; who demaunde nothing but reason and right, euen for the comfort, quiet, profit and saluation of all, and cue­ry one. It comes to my remembrance, that about the begin­ning of this discourse, when I shewed you how needfull it was that othes should be made and kept, and told you how it was impossible to excuse you of periurie and reproofe before God and men after ye had violated the pacifications of this Realme so solemnely sworne; I promised you then to resolue you of a doubt which ye might make, to wit, that since the breach of the peace ye haue made many others and protestations against that peace, so that by the same necessary & religious regard of oths, it seemeth impossible to you to returne againe to obserue the peace broken. Behold a doubtfull knot, which may be losed with very small ado. For since it appeareth, that the Reformed are true Christians, and do demaunde onely the free and open passage of Gods word, that the kingdome of Christ may reigne in mens hearts, ye must confesse that your othes and protesta­tions made before or after the peace, to hinder the exercise of their Religion and destroy them, are quite contrary to iustice, to Gods glory, the freedome of his word, and the kingdome of his sonne: so that these later othes and their like, & not those which you made for preseruing of peace, are to be condemned and vt­terly retected. It standeth not so with vowes & othes which are thought to be made to God, as it doth with testaments & some other actes among men whereof the later do make the former [Page 149]voyde: for euen as God is vnmoueable and neuer chaungeth his will, euen so his pleasure is, that what soeuer is done with him, & mē promise him should be vnmoueable: a vow or othe then being forcibly and lawfully made, all other othes, execrations, and protestations which can be made in preiudice of the same may not nor ought be counted as othes but as periuries and mere vngodlinesse. It is a monstrous abuse and profaning of faith to make it a warrant for trecherie impietie, trouble, confusion, and ruine of a state and Church. This is but to strengthen sinne with sinne, to establish and make faithlesnesse necessary by othes, and namely by othes that can not otherwise stand nor be auowed before Gods iustice. Away then with these last oths and their like, shew your disalowance of them by your repentance: otherwise (to returne to my purpose) ye must confesse that ye will reteine them in despite of God and his Church, of reason, of iustice, of the weale publik, & in the end of your selues. Now sith the case so stands, I tell you not that the Reformed are more in nūber & value, that they haue Cities not to be won by assault, that they haue societies, amities, alliances, & ayde within & without the Realme: but I tell you, that they haue many mo millions of Angels for them, that the truth of God is vnvanquishable, that God is for them, that God shalbe the maister, that the lambe shal ouercome, that his holy Word & Chosen shall remaine, and the traditions of men, men them selues, and the world shall perish: I tell you, that the people of God, as Isay saith, how few soeuer they be, Isay. 18.27. is a terrible people and vnconquerable, for the 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 [Page 150]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 shalbe 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 [Page 151]shadowes, showes and lies. Behold the time of the Lord that cō ­meth, 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 [Page 152]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. He beareth so prince-like a port in his person, and is so praise-worthy in his actions, as any man liuing. He reigneth o­uer himselfe and his subiects after an heauenly maner, being a­bundantly replenished with the Diuine spirit, and not after the ordinary maner of men. There is the wit, that is the most quick and liuely, most stayed and stedfast, that may be desired: a wit whose libertie was neuer enthralled by any cause of content­ment, nor yet grauelled by any soudaine chaunce or displeasure that might happen. He hath alwaies surmounted accidents of greatest difficultie and highest enterprise. His reason comman­deth his conceipt with such power, and filleth his mind so abun­dantly, that no place is left for vnbrideled affection, to enter or abide. Neuer was there man of his estate, so like himselfe at all times, as he is. He is a great warrier, if euer were any; in all the [Page 153]toyles of warfare, he taketh such part, as the souldier doeth, not differing in anything from his men of armes, but in matchlesse conduct and worthinesse; he is wary and happy in warre, and, if it may be spoken, he is worthy of his good hap: neuer Prince being so vnwilling to warre as he, hath done so many exploicts of warre, as he. The strength of man bringeth no such wonders to passe, but the reason, experience and iudgement of men that betake their soule to the counsaile and gouernement of Gods good spirit. He mindeth his affaires; he will see, heare & know all: which bringeth to his subiects exceeding comfort, and is the onely or most sure meane to continue his officers in their dutie. He is popular, courteous in speach, mild in maners, and merci­full in heart: and yet no Prince hath more maiestie, or whose presence is more awfull, or whose auctority conteyneth euery one better in his dutie, or who preserueth iustice more carefully then he, to the well-liking of all. He knoweth not cruelty, in­iustice, prodigall wast and oppression, being thing quite con­trary to his studies and purposes: it was ne [...] heard that he kil­led, massacred, or murthered any one of his subiects, or seruants within the verge of his Court or elsewhere. It is not knowen that he wrongfully with-holdeth any other mans goods; his Palaces and Courts are not built or enriched with the ruine and spoyle of townes of the people or any [...]; he spen­deth according to the rate of his reuen [...]w [...]s; he thinketh the meanes he hath to spend by, doo rather belong to his subjects, then the meanes they haue to liue by, do belong to him, he ge­ueth vpon good cause, and to good end, he robbeth not one to giue to another; he giueth in such sort that he hath friends & ser­uants enough, he giueth in such sort, that there resteth to himself enough to supply the need of his affaires, without being con­strained to helpe himselfe with harming and oppressing others. The credit of this truth is not crackt by the oppressions, which many endure at this day through the armies and men of warre of the king of Nauarre. For these harmies and losses are as grie­uous to him, as they are to those that feele and suffer them be [...]e­stifieth this truth aboundantly with the [...] of [...] with his ordinary complaints, with the careful pursuit, he hath made [Page 154]for peace, with the daily courtesies he bestoweth on them that come to craue his pitie and goodnes: there is no let in him but that he is as milde and gratious in warre as in peace, he cutteth of so much as hee may the iust seuerities of the warre, but yet, though he doth what he can warre will still be warre. If he had sufficient means to pay & enterteyne his gentlemen & soldiers, & be are out the burdē of war against his enemies, ye might easi­ly cōceiue what he is most willing to do, & that matters should passe calmely that ye should be harmed litle or nothing at al by any of his, according to the desire he hath to releeue and cōfort you al. But the performace of this good will he beareth towards you is yet impossible for him: because the most part of his goods and possessions are seized on and caried away by his ene­mies; all they that folow him, Lords, Gentlemen, and others are wrongfully banished out of their countrey, driuen out of their houses, put frō th'enioyment of their goods, and put besides the exercise of their offices. They must needs liue they must needs mainteine thēselues, & seeing they cānot with their own goods, which their enemies do vnrightfully lay hold on, they must serue their turnes, with that, which they can find of the goodes of their enemies. Thus, it is not the king of Nauarre that ye should complaine of, it is the warre, it is the auctours of these warres, which he began not, but rather is wonderfully displea­sed that it endeth not; he neither demaundeth nor purposeth to haue good or rest for himself, but with the good and rest of you all. He can well enough absteine from the fauours of your Court, he could forthwith finde in his heart to renounce your Crowne, if there went with it nothing saue his owne, but there goeth with it more of yours, then of his; there goeth away with it of your goods & lands, your honour & dignities, your name and credit, your life and libertie, libertie I say, which hath euer bene to all men a benefit inestimable, but aboue them all to your auncestours: so that his dutie and degree, his calling and the good will he beareth you, permit him not to forsake and leaue you to the perill wherein ye are; and therefore he either will saue you from destruction and bondage, or will perish for you, or will perish with you. open your eyes then; accept of [Page 155]the right, the desert, & good meaning of the Prince: & beware ye refuse not such a Prince. Prepare your schues to receiue him in the degree and qualitie wherein God doth and will (I hope) offer him to you, not that ye should desire the decease of your king whom ye haue at this present and is blaced ouer you by God. Turne your eyes toward the king of Nauarre with a lo­uing regard, seing he is such a one, that if leaue were graunted you to looke for a king according to your owne choise and wish, ye could not chuse nor wish one more worthy: Beleeue me, ye shall receaue more profit, commoditie, and content by his reigne, then he shall: he may better forge such subiects, then ye may such a Prince. Cease then your conspiracies against him; nay cease to conspire against your owne selues, against God himselfe. It is high time for you to leaue to looke, desire, and seeke for strangers, yet at the last call to minde that frank and true heart of your ancestours, wherewith they bought their owne libertie and yours so dearely, freed themselues from the subiection of straungers so valiantly, and recouered their free­dome from the English so nobly. They not onely hated the rule of forreine kings; but also would not be ruled by their na­turall kings after a forrein maner. Charlemaine was borne king of Fraunce, he descrued and obteined th'Empire; he would haue gouerned this Realme with th'Impetiall lawes, and haue enclo­sed Fraunce within th'Empire: your forefathers, as Frenchmen in deede, iustly ielous of their name, franchise, and libertie, could not abide it, and though he was one of the most redoubted kings that euer were, yet they stood against it most freely. One of my childrē stept vp boldly and vsed such speaches to th'Em­perour Charlemaigne their king in the middes of his army. As thou appointest vs, ô sacred Mareshe, we will folow thine ensi­gnes in what part soeuer they are borne, for there is no mon­ster nor thing so fearfull that can keepe vs back. Thou beganst at Rome to be Emperour of other nations; but thou art borne Prince and King of the Frenchmen, whose valiance, I wot not with what destiny al strangers do enuie, thinking our freedome to be the cause of their seruitude, although that before thy reign not one onely part of the land could call it selfe free. Thou hast [Page 156]power to giue the Hungarians a king; the Greekes demaund of thee but amitie; thou commaundest in all Europe: for the feare that Astrike hath of thee, & the alliance thou hast in Asia, thou holdest all the earth in peace, & men in safety. Thou causest reli­gion to be obserued. And yet thou vndertakest one care, where­with all the world may be troubled. We that are Frenchmen, though we see thee so great, demaund nothing of thee but to cō ­tinue Frēchmē, as afore. If thou employest vs not in thy warres, we shall thinke our selues aboue all others most vnhappy & in­famous. Why thē wilt thou, that thy souldiers, thy realme & thy Frāce should fall into the subiectiō of th'Empire? O French mē, are ye bastards are ye degenerated? are ye chaungelings? what? haue ye not one sparke left of this braue and couragious ielousie of your Ancestors? is there lesse heart in you, then was in the Burguinions, that reiected the rule of Conrad th'Emperour, for this onely cause, that he was a stranger to them? Frenchmen! since when came ye out of kinde, to become cowards and bond­men? ye sell one another; ye sell your selues; ye sell me also. Doubtlesse ye wil consume in these warres the price of my sale, and with it whatsoeuer ye haue els, and in th'end, if your misfor­tune be so great, as to deliuer your selues and me also to the Buyer, ye must afterward repay to him that which he gaue you; and whatsoeuer pouertie ye alleage, yet must ye restore to him the price of my sale with excessiue vsury besides, and yee must disburse all the charges. Ye seeke the ruledome of straungers; if ye be so wretched as to find it, ye shall know what a straunger may, and is woont to do in a countrie wonne by conquest: he will not vnderstand your language, he will not heare your com­plaints; in fine deuouring fire to your destruction will come from him. Determine to resigne the honour of gouernments & iudgements, to yeeld your triumphant swords and stately robes to straungers. Determine to loute vnder the Lordly looke, vn­der the threatnings and stripes of the cruell Spaniard. Beginne by times to harden your tender hands with all toyles, handy-crafts, and day-labour: determine to deliuer all the fruicts of your lands and hands into the grype of the greedy Spaniard, & then to wayt without daring to open your mouth till he takes [Page 157]pitie on you, & shares you out a poore pittance to liue by Leaue to straungers the ancient seat, the commodious site and stately building of your castles, gotten with so great trauaile, possessed with so great honour and cōtentation, stored and enriched with stories, armes, and statues of your worthy sorefathers. Dreame no longer of degree, of place, of nobilitie. Take ye the carke and care of housekeping, and leaue the profite and pleasure to them. Stoupe like drudges, and giue account to them like vnderlings of your day-works with trembling at their sterne lookes, and enduring their maister full demeanour. Abandon your faith­full feeres, your deere and delicate daughters to ferue and please them in all their abhominable lusts. Let your sonnes be pages and lackeyes to sterne and lord-like strangers. None shalbe seen within your houses, castles, palaces, and townes, within the Courts of Princes, and courts of Iustice (if any iustice be) but strangers: they will carie all the swinge, and then Iacke wilbe a Gentleman if he can speake Spanish. Think not, that the Courts Royall and those of Iustice will haue any other speech, but how to keepe you vnder, to vexe and torment you more and more, to ouer-burden you with new taskes and tallages: and though ye be fleesed and flayed, yet if ye venture to come neere them to complaine, ye shalbe set backe with store of blowes. It were a follie to hope that all these miseries, yea worse then these shall not fall on your heads. Such curses & scourges of God ye cā not escape; in cases like to these, they are ordinary and vnauoidable, yet further, the Lord will lay his hand on you more heauily by oddes, then on them which caried away through impatience alone, seeke the Rule of strangers. Because the hatred you beare to him and to the puritie of his word and Gospel, pricks you on to runne after strangers. The Lords of the houses of Loraine & of Guise trim you vp this banqueting dish, and lay before you this poysoned bait, they are the brokers of these your miseries: neuertheles ye say, they beare a marueilous louing hart towards me and towards you, and are honest and vertuous. Beleeue me; they loue you, like strangers as they are; that is, for profit and aduancement that they hope to reape of you. Their vnpacified malice, their vnsatisfied auarice, and gaping ambition is that [Page 158]which they pursue, and not your cause, quiet, contentment, and profit. This is the truth of their commodities, which they only seeke vnder the name, visour, and lying counterfeit of your cō ­moditie. For what are their propositions, but vaine shewes and empty shadowes? If they haue bene well affectioned and ho­nestly minded towards you, they haue fairely left them both: whatsoeuer good affection or minde they had, it gaue vp the ghost at least when this goodly enterprise of the league began. If it be not permitted them from aboue to shew no other kind­nesse, then hitherto they haue done, God saue me & mine from it, and graunt by his grace that the feare may issue from you, and deuour them. Come on let vs teach them that the noble hart of Frenchmen is not quayled, nor the ielousie of their name quen­ched, that the loue, charitie & zele of Frenchmen towards their countrie and Princes, are not yet vanished away. Let vs teach them, that such a realme as this can not be sold, nor payd for: that that is not surely bought of some particular persons, which belongeth to so many braue, couragious and valiant Princes, Lords and Gentlemen; to so many wise personages, to so many good and faithfull subiects. If ye do it not, God will do it, and his fury will deuoure you with them, if ye continue in their cursed enterprises with them. Be not like to violent flouds, which ne­uer cease to carle, weare, and breake away, till they haue spent all their water, and be quite dried vp. When your power shalbe al­together spent, or seized on by others, then your courage shall nothing auaile, but to encrease your sorrowes and troubles. Seeke the physitian, take counsell, and follow it while loue na­turall heat remayneth in you; while there is some hope of reco­uery from your malady long time hath the Lord come to you to seeke for fruit, and findeth it not, and yet he tarrieth, digging the ground round about your root and dunging it: long time hath he tarried for your conuersion, warning you by his ordina­ry messengers the pestilence, warre, and famine. Doo not abuse his long-sufferance. For if he speaketh the word once, his wrath shall come, and in a moment shall destroy you: he hath not yet pronounced it, but hath conceiued it; he openeth his mouth to prononnce it: make hast then to amend your selues. I see no [Page 159]way but one for you to recouer your health so far out of course, by which ye may returne to God. And that way is, speedily to reenter and each of you to keepe himselfe within the boundes of his calling, opening your cares & soules to the word of God with zele & liberty: and whatsoeuer is besides, leaue it to God, to nature and the law (his ordinary meanes) touching the suc­cession of the crowne: seyng that which ye now do & attempt, is against God, and bringeth the Church, the Realme, the King and his subiects to wracke and confusion.

Ye then, my Clergi-men, Admonition, to the Cler­gie. who are said to be the firebrandes of this ciuil flame, who are as hote as the ouen, and cate vp the Iudges, returne vnfeinedly to the care of spirituall things; let your diligence and studie be conteyned within the Churches, within the margines of the holy Bible: the care of the Crowne is not cōmitted to you. Ye feare (as ye say) a change in your e­state: this is a colour without matter ye shalbe warranted from all changes, except those that the word of God shall make. If such changes befall, they shalbe agreeable to you, ye shall be the first that will consent to them: they cānot, nor ought to be hate­full to you, vnlesse ye resemble the Gadarenits, Math. 8. Luke 8. who esteemed their swine more than the Gospell, and thinking to saue their swine, droue Christ away. Now, the feare that ye haue to lose your worldly commodities, ought not to make you continue in these your resolutions so pernitious. For ye shalbe inexcusable before God, as hath bene said. On the other side, your feare is vaine: none can, none ought, none will attempt to touch you in your persons, dignities, goods, franchises and liberties. But mark how ye fall into th'inconueniences which ye flie, and thinke to preuent or auoide with vaine feare and false alarme ye are a­fraide of your fall in vaine by this feare ye further your fall in effect. How much haue ye disbursed? how much haue ye lost to auoide th'effects of this feare? your most sworne foes would haue bene satisfied with the hundreth part thereof: ye might with it haue bought peace of a very Turke: and yet ye are but in the beginning; ye are neuer the neere to the end; ye haue more to do, and more to feare, than at the first ye had. Marke how three or foure of the greatest of your estate and calling giue you [Page 160]this false alarme, to make ye run to armes, or to your purses, to helpe them: they put you in conceipt of sicknes, to make you be let bloud, because they haue to do with your bloud. They make you lose and wast away your consciences, your soules, your wits, your bodies and your goods, in pursuite of their affe­ctions and particular quarels. He needes not complaine, that may come out of his miseries and wil not: ye may haue peace & quiet if ye list; ye haue no paine, losse, nor griefe, but that which ye bring on your selues. Holde your selues content with th'ex­ercises of your functions and estates, with th'enioymēt of your houses, priuiledges and franchises, with the receiuing of your rights: there is none that demaundes any thing of you: assurance shalbe gĕuen with othe so farre as shalbe needfull, that none shall meddle with you, or any thing that cōcerneth you. But ye neede no greater assurance than this, to wit, the religion of your reputed enemies is quite contrary to that, which ye feare at their handes, namely, to be forced by them. Forbeare then to set this Realme on fire; forbeare these commotions contrary to your vocation, forbidden of God to all persons, and specially to you. Leaue the disposing of the Crowne to him, whom it be­longeth to dispose, to your soueraigne God and his ordinarie meanes, to nature and the law.

And you my Nobles, To the No­bilitie. why are ye come out of the franchise and libertie of your ancestors, to become seruants and pensio­ners to strangers, to take pay and pension of the League? what meane ye to do? meane ye to set the Crowne on the head of the Lorraine or Spaniard? That cannot be, your Princes haue God, reason and right on their sides: and so neither frendes nor for­tunate successe cā faile them in these affaires. All that ye can do (so farre as the witte of man can foresee) is but to prepare an e­uerlasting warre in this Realme, ruinous to you & yours while the world endureth. For there be branches inow shooting out of the stockes of your Princes, there is courage and force mough on their part, to mainteine the warre for euer. The most and the worst ye may doo, is to aide the Lorraines and Spaniardes to ouer-turne this state on them, on you, and on your brethren. I can see no other good comming to you by your league, your [Page 161]conspiracie, and subuersion of this state. When the Princes shal be brought to ruine, the curse of the Aegyptians, rehearsed by Isay, abideth you: euery one shall make battaile against his bro­ther; euery one against his friend; Citie against Citie. The Gui­sians that shall remaine, will run one at the other like Rammes in rutting time; the gouernors wil thinke to get th'vpper hand; so many gouernors, so many butchers and peti-tyrannes: thus shall you continue still betwixt the hammer and the anuill. For if your Countrey (as God forfend) should become a pray for so many catchers, doo ye not see alredy in what plight your selues shall stand betwene them? Thinke ye to be more honoured, or mainteined in your glorious titles by strangers, enuying your glory & greatnes, than by Frenchmen that part-take as brethrē in the shining beames of your renown? Feare ye to be worse in­treated in religion and other causes, by your naturall Princes, that cannot see you suffer, but they suffer also with you, by force of the naturall compassion that should be betweene you, as mē ­bers of the same body, then by strangers, whose natural proper­tie is to reioyce in your greeuances, according to the naturall grudge betwene you and them? Feare ye to be worse intreated in religion, of your owne Countreymen, who haue stil required to haue the conquest of consciences left to God and his word; than of strangers, who haue still made religion plie and bow af­ter their appetites, to serue them for a cloke in th'execution of their enmities, ambition and couetise: the liking of your digni­ties, your wiues and houses, shall condemne you of heresie. Set before your eyes a mad bedlem body, trotting in and out, and carrying with toyle and much adoo, fewell and fire into the hart & euery corner of his house, for to burne his fami­lie, his wife, children and seruaunts, his goods, his house, and himselfe. Compare your actions, with that Bedlem bodies, & ye shall find thē to agree iump: ye bring & lay your goodes, your peines and trauail, your life and honour, at the Lorraines feete, to ayd them to burne this Realme, wherein are your wiues, chil­dren and seruaunts, your kins-folke and frends, your goods and your selues. Beleeue me, the hopes they feede you with, are vayne. After that by your meane they shall become maisters and Lords of France, they will feare none but you; French-men [Page 162]shalbe their onely enemies, and principally the Nobles: they will thinke themselues neuer assured in their vsurpation, vntill they haue quite ouerthrowen and destroyed you. Thus, there is no good to be hoped for by the trauail ye take, and hurlibur­lyes ye make; but on the contrary side account must be made, that from them will issue the ruine of this state and your selues. Behold, how for a messe of Lentil pottage, like a sort of Esaus, for a sinall portion of that which is your owne, which belongeth rather to you, then them that giue it; ye sell your birth-right, your naturall freedome, the honour of your auncestours and your selues, your libertie, your repose, your goods and coun­trey; and which passeth all, ye band your selues against God, a­gainst the course of kinde, against the lawes; so, that shame, losse, confusion, and eternall damnation must needes awayt you. Abandon therefore this accursed League, and reenter into the franchise and Gentleman-like courage of the French your pre­decessours: and like nothing more then the ayre and French name, then the enterteinement of your naturall Princes. Turne your eyes towardes them; and ye shall finde in them whatsoe­uer a frank minded Nobilitie may desire. If ye will liue in quiet, with honour, reknowledgement, & recompence at the hands of one Prince: go to them, ye shal finde them agreable, courteous, affable, honorable, magnificent and bountifull; furnished and giuen to all exercises of true noblenesse; and such as can well iudge, remember, and gratifie the merite of Gentlemen. And if a more stout courage pricks you on to desire the recouerie of that, which hath bene vsurped by your neighbours on your liuelihood and honour: who can better assist and conduct you in such enterprises, then your Princes, who haue the same in­terest in the like that you haue, and the same desire too perad­uenture; who are incomparable in all perfections required in Generals of an army? It is against straungers, against th'ene­mies of your Princes, that ye must arme and conspire together; which would vndermine, plucke downe and overthrow this Crowne: it is your part to vphold it, it belongeth to your state and charge, it is that which your fathers and you haue so so­lemnely and so often sworne. Apply your selues and obey to the will of God, to the order of nature, to the constitutions of [Page 163]the law: considering all these do fauour you, and present to you the most accomplished Princes that ye may desire. Range your felues on their side. Onely, arme not your selues, but abide quietly in your houses, and the warre shall end anone by a good peace, or some other meane: God and men will can you thank, & your king chiefly, who will hold his libertie of you: ye know it well ynough; ye may no longer dissemble.

And ye, my Iusticers and Counsellers of Estate, To Magi­strates. why swarue ye from the duetie of your charge? why set yee at nought the othe ye made to God, to Iustice, to the Crowne, and to the King? why hyde ye the talent, that God gaue you? why destroy ye god­linesse, mercy, Iustice, and law the foundations and assurance of the Crowne? why shut ye your mouth in the kings presence? why dissemble ye with him, that which importeth his rest, his honour; the presernation of his Crowne, of his Estate, of his Realme, of publike peace; the comfort of his poore subiects, and your owne preseruation? ye resemble the figge tree spoken of in the Gospell, ye beare a greene leafe, but ye beare no fruict: it was oursed of the Lord; feare ye the like curse. Ye be officers of Iustice, and yet do concele that which is Iustice. ye are Counsellers to the king and yet ye counsell him not: ye are in deede but Counsellers for your selues, for that which seemeth gainefull to your selues, and for straungers against him. If his Maiestie commaunde any thing, that is preiudiciall euer so little to you and the companies linked with you, ye say that such commaundements are extorted from him against his will or witting; ye can then vse very free admonitions, and declare to him what is Iustice; ye be free, hardy, and mightie enough to oppose your selues against such commandemēts. But if his life, repofe, and honor, with the ruine or preseruation of the weale­publike stande vpon it, although ye see that he is forced, that for feare (a word that may make all Frenchmē blush) euen for feare he is faine to allow that for good, which hee detesteth in his foule; ye dare not speake, ye mainteine him in his feare, in his captiuitie; your selues captiue him (for if he were wel assured to finde in you that which ought to be, he would take another course to quench this ciuill flame) your selues, I say, first made bond-men through false feares, vamechopes, poisoned and pe­stilent [Page 164]gifts. This is the price for which yee sell your goods, wiues, children, your honor and conscience, the publike honor & liberty, your countrie & your king. Ye geue your sclues ouer, so to be wonne and possessed by strangers, that ye haue no o­ther rule in your iudgements and counsels, saue their will. If your king make any motion to take aduise of you; ye first looke them in the face, before ye will speake, ye first take direction of them, what answere to make. Consider the pouerties, deformi­ties, confusions & corruptions, which this League whom ye fa­uour hath brought aswell in your estate, as all other estates of this Realme. Acknowledge that the League, with the founda­tions, propositions, practises and pursuites, the pretence, the true purpose and effects thereof, are most mischieuous & dead­ly; that the feares and hopes thereof are false and vaine. Shake of then your bondages, visours and dissimulations: take againe to you the libertie & freedome that iustice and God haue gran­ted. For of God and of iustice ye hold your honours in chiefe, and not of men: ye dishonour it as much as in you lieth, with dastardly cowardise; ye are in Weales-publike and Monarchies, that which reason is in man: if reason hath lost her libertie, if she be enchained, man doth nothing but builde and hasten on his owne losse and ignominie. Seeing then ye are fountaines, from whom the reason is drawen, wherewith this realme is go­uerned; keepe your soules cleere and free, vnder the commaund of reason and iustice onely; which is true libertie in deede, and according to the same condēne the League, & all the Leagued. And since that happy wisdome, which foreseeth & preuenteth perils, could not obteine it at your hands, let vnfortunate after­wit obteine it. For ye begin to see, to feele, and to be oppressed with the miserable effects of the League, and of your winking thereat. Condemne it then freely; euen as it is contrary to the commaundements of God, to the lawes of nature and nations, to the lawes, customes and vsages of this land: the intent of it is to ouerthrow and confound all: a Countrey wasted (say they of the League) is better then a Countrey lost; thinking that lost, which they cannot catch. I do not say; decree and commaund that armies be sent against it: but onely I say condemne it, and so leaue it: be resolued on peace; geue this counsell to our king; [Page 165]and leaue to God, to the order of nature and to the law, th'euent of the succession of the crown: colour the League no lōger with your dissimulatiōs; it will then remaine so naked, filthie & stin­king, that none will make account of it, each one will reiect it: and so shall we all liue in peace, and so shall ye perceiue the re­stablishing of all estates in their former beautie and brightnes, with the restoring of your greatnes, authoritie and credite in this Realme: the king & all true Frenchmen will acknowledge themselues to holde their libertie, name and safetie from God & you. And keepe your selues within the limites of ciuile iustice. Assay not to confound your power with Gods; to encroch vp­on the rights belonging to the Lord: or els he will discouer your shame, he will take from you, grace, iudgement, fauour and meanes: he will take from you all. Learne not to exceede the bounds of your auctority, of the Romaine Iudge, who is menti­oned in the Acts: the Iewes brought before him S. Paul, saying, Acts. 18. this felow perswadeth men to worship God otherwise than the law appointeth: and as S. Paul was about to open his mouth, Gallio (for so was the Romane Iudge called) said to the Iewes, if it were a matter of wrong, or an euil deed, I would, according to reason, mainteine you: but if it be a question of words and names, and of your law, looke ye to it your selues: for I wil be no Iudge of those things, & he draue them frō the iudgement seat. I cite not this example of Gallio, as though ye should be care­lesse to know the truth in religion, as he was; but that ye should proceed with indifferencie betweene both parties, in cases not throughly knowen to you as he did. And whereas he refused to heare, that which belonged not to him to iudge, although the partie accused was present, much lesse ought ye to condemne that cause, which ye may not define, or those persons whom ye neuer heard speake in their owne defense. Likewise, as he draue those importunate accusers from the iudgement seat, so ought ye to driue these imperious. Leaguers from your seats of Iustice, from your tables of counsell, when they go about to driue you to trespasse the bounds of your dutie, and inuade the king dome of the word, which in all causes of Religion should iudge now, as it shall iudge at the latter day. Leaue then to the word of God alone that which pertayneth to the iurisdiction thereof, [Page 166]and must be reserued thereto, according to Gods commaunde­ments. And if ye proceede to take knowledge of religion, let the word of God onely be the rule and squire of your procee­dings. On th'other side account them not condemned, nor he­retikes conuict, nor iustly deliuered to your secular arme, who are not condemned but by their aduersaries, by their sworne e­nemies against the order and manner of iudgements. Fauour no more, with hazard to be ioinct persecutors, them that trou­ble the Church and this Realme, for no cause but their appetites, reuenges, and ambition, and not for weeding of the Church, as they pretend, and yet that is not permitted them. Vse no more the seruice of butcherly executioners, of principall massacrers, robbers and riflers, for th'execution of the wrongs and oppres­sions of the League, of th'excommunications and condemnati­ons of the Clergy pronounced vpon no cause but fury; and ye shall finde the blessing of God, the fauour of your king; the wishes, applauses, and praises of the people shall assist you in so doing, rather then otherwise.

And ye (my poore People) murmur no more, To the Peo­ple. mutter nor mutine no more within your Cities, Boroughs, and Villages, to fauour with your outcries, your wishes, your trauail, your armes and your life, this damnable cōspiracie of the Leagued. Ye feele to the quicke, how vaine and deceiueable their propositions are. They promised you discharge, comfort, liberty, abundance, case, and quiet. They said, they would deale betweene the king and you, to obteyne of his Maiestie the reformation of all things to your contentment, and chiefly to the abolishment or diminish­ing of taxes. And now see, how their armies haue spoyled you of al your goods, haue depriued you of the fruit of your labours, haue gnawen you to the very boanes, haue taken the bread and water out of your hands. They haue, and yet do constraine your king to encrease the taxes, to draw bloud from you till the last drop, to vrge you with all rigors, wherewith he is extremely ag­greeued. Furthermore, ye know and feele by the pestilence and famine, which outragiously range among you, that God allow­eth not such conspiracies. Beleeue me, no other thing can come to you of the League, except a most great and vnrecouerable de­solation. For this is ordinary, that diuisions among great men, [Page 167]whatsoeuer pretence they make, work no other effect then wast of the coūtrie, turmoyle, losse & ruine of the people: the people alwaies play the principal part in the tragedies of Ciuil warres, they serue in steed of the Chorus or Quier to bewaile their mis­fortune without ceasing: great men consume them as fewell to maintaine the fire of their diuision, the fire of their ambition. Behold th'ordinary fruit and successe of enterprises, which peo­ple vndertake or fauour against God, his word, and Iustice. So long as the League shall 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 shalbe at your walles, it shal­be 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 [Page 168]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 [Page 169]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 [Page 170]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, [Page 171]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 [Page 172]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.