THE REFORMED POLITIC. That is, AN APOLOGY FOR THE General cause of Reformation, written against the slanders of the Pope and the League. With most profitable advises for the appeasing of schism, by abolishing superstition, and preserving the state of the Clergy. Whereto is adjoined a discourse upon the death of the Duke of Guise, prosecuting the argument of the book. Dedicated to the King by john Fregeville of Gaut.  

ANCHORA SPEI  Imprinted at London by Richard Field, dwelling in the Black Friars. 1589.   

TO THE KING.  
divers men finding themselves in like danger, may better judge each of others case, than any one that hath not experimented the like, as for example, no man can better judge of the charges and expenses that a man hath been at in the pursuit of some process, than he that hath been at the like.  
This do I say, Sir, sith there is nothing more dangerous then slander, and that no man can better judge of the perverseness thereof, than such as have both tasted and tried it. So it is that the Reformed Princes have been slandered by the Pope, who hath noted them of heresy: and in my opinion your Majesty can best judge of the injury done unto them, as having in yourself tried the sharpness of the darts of slander, for your Majesty have with the like darts been attainted, no less perniciously and maliciously then the Reformed Princes, considering that the slander raised upon your Majesty, was both undirect and secret, but the same wherewith the Reformed Princes are charged, is open. Now is it a plain case, that a secret enemy is more dangerous than an open, and so consequently they that have touched your Majesty with such a slander, bearing you inward malice, are most dangerous enemies. The slander wherewith the Pope hath charged the Reformed Princes is well enough known, and the answer thereto, together with their just defence, shall in my opinion, be peremptorily enough entreated of in this present Treatise. But the slander wherewith the Pope doth charge your Majesty deserveth the laying open, because that being both secret and indirect, it hath nevertheless a more venomous tail than the tail of a Scorpion, and of the same nature: for the wound can hardly be cured, but by the death of the biter. If the Pope could have burdened your Majesty with heresy, it is evident that he would not have spared you: but your Majesty, have always been so good a Catholic, that he could not accuse you of heresy, but he must first have condemned himself, and therefore seeing that way would not serve, he hath sought out an other: for under hand he hath spread abroad sundry brutes & news, importing that your Majesty do favour heretics, and have about you those that take part with heretics, and these rumours hath he dispersed, not only in France, but through all Italy, Germany, and other places. Now therefore let your Majesty judge what an impression this may leave in the hearts of the people, and what a consequence this action draweth after it, your Majesty may thereby read in the hearts of the Pope & the League, & turning the leaf never so little, may know their drifts, together with the consequence of the matter: That is, that the Pope seeketh first to weaken the part of the Reformation, that it may stand as an 0 in algorithm, and next to bring in the Council of Trent and the Inquisition, so to authorize the League even above your Majesty, so as no man may speak amiss of the Pope or the League, but he shall suddenly be cast into prison: and that once brought to pass, the next must be to lay hands upon yourself, and bury you in some Monastery: I say bury, because so you shall die double in this world: and by and by raise speeches according to the impressions afore mentioned, that your Majesty having favoured the heretics, are by his holiness deposed from the crown, and the Cardinal of Bourbon declared next, but unmeet for succession, and therefore that he will set up such a one of the League as shall be at his devotion: this I say will he do, if your Majesty take not the better heed, and provide not in time for it. Neither shall he do any thing that hath not already been done to your predecessors, whose estates the Popes have troubled, when there was no speech of Reformation, but only upon malice that they bore to the privileges of the French Church. And also albeit your Majesty should shake of the Pope's yoke, yet should you do nothing but what your predecessors have sought to do, witness the Pragmatical Sanction, neither shall it be any novelty in France. The hatred also that the Pope beareth to your Majesty, is the same that he hath continued against your predecessors, even for their privileges, therefore he would willingly have in France such a king as might be his creature, so that his drifts are as prejudicial to the Clergy, as pernicious to your person, and whether they be hurtful to the people, let the present troubles declare. For the people had been at rest, had not the League troubled all France, and therefore it is a matter that concerneth all, neither is there any other means to remedy it, but by shaking of the Pope's yoke, your predecessors have done it for a smaller matter, not in respect of Reformation, neither did king Henry the viii. in England shake it for Reformation, but for his state: And this I will advow that the liberty and purity of the Council of Nice, which we do crave, is better for France and the state thereof, than the yoke of the Tridentine Council that the League requireth. I call it liberty, because in the time of the Nicene Council there was no Popish yoke and purity, for that then there was no superstitions. But albeit your Majesty will not come near to that point, yet can you not escape the Pope's superstitious practices, but by renouncing the Papacy, after the example of your predecessors desires, and as king Henry the eight of England put in effect, not for Reformation, but for the state. For it is most certain that the Pope hath no power to hurt any, but his own faction, or such as have any dealing with him: but to those that have forsaken him, his poison is spit, his power to hurt is ended, and his endeavours are quailed and made of no effect. Had king Henry of England still followed him, he would either by guile, excommunications, or croisades, have thundered against him, but having cast him of, the Pope might like a Cerberus with his three heads crowned with three crowns, have barked at him, but bite he could not. The like will it be with all that forsake him, well he may bark, but not bite, your Majesty may know what difference there is between the fidelity of the Reformed, and the conspiracies of the League: The Reformed will die in your service: but the Pope by the League, seeketh to make your Majesty odious to your subjects, and to other Princes and people about you, by ministering unto them such wicked impressions by their secret slanders. It is a goodly matter to know whom to trust, and whom to take heed of, neither wonder I but at one thing, which is, that the Sorbonistes having afore time denounced a Pope an heretic, that the Clergy have not as yet declared this a schismatic, for raising so great a schism in Europe, but especially for stirring up the subjects against their king in France. I will not any further dilate upon these matters, which are sufficiently known to your Majesty, and Kings love brevity. I have no more to say, but to pray unto the Lord to bless and prosper your Crown, and to make your sceptre to sprout, flourish and bring forth fruit as he did those of Ezechias and josias. From London this 12. of December. 1588.  
Your majesties most humble, obedient and faithful subject. john Fregeville of Gaut.   

AN APOLOGY FOR THE GENERAL CAUSE OF REFORMATION, AGAINST THE SLANDERS OF THE POPE AND THE LEAGVE.  

THE I. TREATISE.  
Poor is that garden wherein there groweth but one herb, 
1  and wretched is that orchard that yieldeth but one kind of fruit. But the excellency of that orchard which God himself planted in the beginning of the world, hath he declared in causing it to bring forth all kind of fruits, 
Gen. 2 9  even the tree of knowledge of good and evil, and the tree of life: albeit ourselves now have, God be praised, a more excellent orchard than that, which yieldeth such fruit as is more precious, rich▪ pleasant, and in excellency without comparison. This our orchard is planted in the garden plot of new jerusalem, 
Apoc. 21. 2.  and yet we need not to climb the heavens to dress it, or to eat the fruits thereof. For this jerusalem is descended out of heaven, so that we may upon earth be conversant therein, but with a spiritual and heavenly conversation. This our orchard is the orchard of God's word, wherein among all other fruits which with infinite diversity do grow therein, we may also find the tree of good and evil, which is the law, and the tree of life: For the law is a tree of knowledge of good & evil, because thereby we may discern the good from the bad, as S. Paul showeth, 
Rom. 7. 7.  where he saith, that by the law we have the knowledge of sin: And as for the the Gospel, who can deny it to be the tree of life even of life everlasting? and ourselves do know that in sundry parts of this new City is planted that tree of life, 
Apoc. 22. 2.  which beareth twelve fruits, according to the twelve seasons of the year, whose leaves do serve for the health of the Gentiles. Now when a gardener or any other that enjoyeth the fruits of a garden, purposeth to feast his friends, he presenteth them not with one only sort of fruit, albeit he judge it to be the best, but offereth them sundry kinds, so to pleasure them with the choice, knowing that there is as great diversity in the tastes, as in the kinds, and that it is recreation to judge of variety of tastes, because variety delighteth. But they which purpose to entertain the guests at the marriage of the lamb, 
Apoc. 19 7.  must likewise out of the lords gardens chose sundry fruits, wherewith to content the bridegrooms friends, and to satisfy the diversity of their tastes or judgements, according to which rule have we out of this heavenly orchard gathered fruits admonitory, instructive, Divine and Politic, which are sundry reasons of divers sorts, whereof some be admonitory, others instructive some Divine, and others Politic as having respect to the divers judgements of men, of whom some may be led and kept in awe with simple admonition, where others require somewhat of greater force for their better instructions, and unto such must be exhibited reasons instructive: Others there are likewise of Mary Magdalen's disposition, 
Luc. 10. 42.  such as choose the better part, to whom we must propound reasons Theological: others again do resemble Martha, whose hearts are set upon the affairs of this world, & to those must we deliver reasons of Policy, 
Heb. 5.  and after the example of S. Paul, give milk to such as can not brook any other food, and stronger meat to those that have stronger stomach Neither are Politic reasons utterly to be disdained sith God himself vouchsafed to establish a Politic government in Israel, as well as to instruct the consciences. And if any person be uncapable of higher matters, and nevertheless may be brought by Politic reasons to do his duty, why shall we forbear to instruct him by such reasons as he is most capable of? And therefore have we forborn nothing that we have thought might seem to induce men to the knowledge of the truth, and the performance of their duties▪ yea we are persuaded that we have brought a fruit of no small consequence to all Europe, in that we show by reasons aswell Divine as Politic, that the truth whereof we here entreat, is both fit for the conscience, and commodious to the state: which neverthesse's is a matter contrary to the opinions of many, who have accounted the truth to be in deed convenient to the conscience, but hurtful to the state and the reason that led them so to judge, was because they judged but slenderly of matters depending upon the truth, which notwithstanding do no less maintain Policy in the general estate of a people, than conscience in the person of every Christian: and therefore we will divide this present Treatise into two parts, whereof the one shall be discussed by reasons Theological, the other by reasons Political, which Treatise we do name The Reformed Politic, because that in the same we do maintain Reformation for the most part by Politic reasons, albeit we hope shortly to second it with Divine, concerning Church government, to the end to strengthen that part which seemeth the weaker, albeit of itself it be strong enough.  
Nothing in the old serpent is more ancient than lying, 
2  whereof he is the father, 
Apoc. 12 9  neither is there any thing more familiar to Satan then slander, 
john. 8. 44.  whereupon he is called the Devil, that is, a slanderer. The object also of his slander is no other than God and his Church, 
Mat. 12. 26  for upon what reason should he slander his own? so should he oppose himself against himself, and work his own destruction, so as his kingdom could not stand. But he is not ashamed to slander God, and to gainsay his word: 
Gen. 2▪ 27.  for when God said to Adam, Thou shalt die the death, 
Gen. 3.  he feared not to contrary him, saying, No▪ you shall not die the death, so that albeit this speech of Satan was not in every respect contradictory to Gods, yet was it his intent to gainsay God. For the meaning of God's words stretched to the eternal death, whereof man made himself guilty the self same day that he transgressed God's commandment: but Satan aimed only at the bodily death: neither imagined he that God had spoken of any other death, and therefore meant by contrarying that point to make God a liar, and not that only, but also to bring of God into suspicion of envy, as under hand taxing him to envy man's felicity, as if God had forbidden man the eating of the tree of good and evil, for fear lest he should become like unto God, by the knowledge of good and evil. As for our Lord jesus Christ, it is not to be doubted but the devil hath slandered him. For what greater slander would any man have than sclanderously to put him to death? So that if Satan entered into judas together with the sop, 
john. 13. 27  to the end to cause him to bring his treason to effect, who doubteth but he had likewise quoifed the Scribes and Phariseis, to make them enterprise the death of the son of God? which being so, who can doubt but those goodly titles that the Phariseis gave to our Lord jesus Christ, were forged in the same shop and by the same workman? 
Mat. 12.  who charged our Lord that by Beelzebub the Prince of devils he cast out devils? If then he durst so shamelessly set himself against God & his only son, is it any marvel that he dare set upon men the servants of God, bruiting abroad in all places, that the faithful which serve God under the purity of Reformation are heretics? We are therefore to know that as to Satan there is nothing more familiar then to slander God, Christ jesus, and his faithful members: so is there nothing more familiar to the faithful, then to see themselves slandered by the old serpent and his angels, which are his members and supposts. And this is so familiar and ordinary to them that there need no example. For we know what slanders and persecutions Gods people have endured by strangers, and the Prophets by their brethren, in so much that it is written, that no Prophet hath been put to death but in Jerusalem. And this teacheth us that even such as in outward profession seem to be God's people, do for the most part persecute Gods elect, and those whom he will sanctify, and separate from the broad way that leadeth to destruction. For as they that among the Israelites sacrificed unto Baal, did persecute them which bowed not unto him, even so in the Church which is termed Christian, they that follow like superstitions, do persecute those that will not cleave to the same. For this cause in the Apocalypse the Church which is compared to a woman environed with the sun, 
Apoc. 18.  crowned with 12. stars, standing upon the moon, is notably said to be sent into the wilderness by the two wings of the great eagle. Which great eagle hath relation to the Roman Empire and the dependences thereof, as is the Papacy, which hath brought this woman into the wilderness, where being, she is compared to a mighty harlot holding a cup full of the abomination of her whoredoms, which are the superstitions that separate us from the desolate woman, and replenished with the blood of the Martyrs, which hath been shed because they would not cleave to these superstitions. Even as the Idolatrous Church of Israel persecuted the true faithful which served God in pureness, so also the desolate and superstitious Church among the Christians, doth persecute the faithful, that seek to serve God purely and without superstition. But withal the examples of the patience of the faithful in old time should be unto us a miror of patience: and the promises of our deliverance which God hath made us, aught to be as it were oil to refresh the lamp of our hope, as also these fatherly corrections should be a testimony unto us, that God accounteth us his children, to the end that we walk worthily, as children of such a father, separating ourselves from the vanity and frowardness of the world, to follow the truth in abandoning vanity: and seeking to overcome the world by that faith, which is the victory, arming our faith with charity, zeal, sincerity, truth and the fear of God. Now the cause why we see that the faithful are ordinarily persecuted, not only by strangers, but also by those that advow themselves to be the people of God, and of his Church, is, because that in the Church there be both of the children of Agar and of the children of Sara, and the children of Agar do usually despise and persecute the children of Sara: albeit to their own harms. And jacob also was an exile 20. years in a forem land, for fear of his brother Esau: so do we ordinarily see in the Church of God, that they that are borne after the flesh do persecute those that are borne after the promise, appertaining to God's election. The adversaries of the Reformation do say that the Reformed are heretics, whereto I answer, that reason maketh the man, & truth the Christian. To speak without reason is not the part of a man, but to babble: and to speak against the truth, by charging any one in that which concerneth the conscience, is to slander, and it is the devils rhetoric. Christian Religion is not built upon authority but upon truth, not upon the authority of men but upon the truth that is of God: If the adversaries of Reformation should be driven to prove their accusation by reason and truth, they would be shrewdly troubled, and we may plainly say that they could not do it: because that either they are ignorant wherein Reformation doth consist, or if they know they can not tax it of heresy without speaking against their own consciences, and therefore we will entreat upon this point, to the end that in few words it may manifestly appear, that there is no heresy in Reformation, and also that all that the Reformed are charged withal is but slander.  
It is the part of a good archer to find the white at the first view, and to hit it with the first shaft, and he shall be deemed a good and expert master, so that it come not by chance. S. Paul hath showed the excellency of his art, in that with one only arrow he reached the end of the law, and with an other the mark that was set up as the end of the Gospel. The arrow wherewith he hath hit the end of the law, was but one only word, under the which he hath comprehended the whole doctrine of the law, 
Rom. 13. 11  and that is, Charity, and the shaft wherewith he pierced the mark of the Gospel, 
Gal 5. 14.  is also this only word, Faith, where under he hath also comprehended the whole doctrine of the Gospel. 
Gal. 5. 5.  Now than if any man would know wherein consisteth the difference between Reformation and the doctrine termed Catholic: it is in the superstition. For take the superstition out of that Religion, which in name is termed Catholic, and there will remain no difference between the Catholic, and the Reformed, and therefore I appeal to the judgement of any discreet person in this case, videl. whether it be heresy not to cleave to superstition: for if it be heresy, Reformation may be taxed of heresy: but if it be no heresy, they which term themselves Catholics, can not tax Reformation with heresy, unless it be with slander. For Reformation differreth not from the Catholic Religion but in one point, which is superstition.  
Many there be that have form them 
* The name of a monster that casteth fire out of his mouth, having the head of a lion, the belly of a goat, and the tail of a dragon.  Chimeres concerning Reformation as imagining it to consist in those things wherein it doth not consist, 
3.  and whereof some have spoken lightly, and others have judged rashly, each condemning it for want of understanding, some have persuaded themselves that they understood it very well, and yet never took pains to seek into the depth of it. There are that have thought Reformation to consist in overthrowing the estate of the Clergy, and this forejudgement hath been a greater hindrance to Reformation then the weapons of the Leaguers. For it is certain that had the Clergy supposed, that they might under Reformation have enjoyed their estate, they would have craved it, to the end to have shaken of the yoke of superstition, which is burdensome to the greatest part of them, and therefore they never retained superstition, but for their estates sake: and if the Clergy had admitted Reformation, the people would also have embraced it, and so had the Pope's partakers been unarmed, and have had no means to enterprise the League: and we fortified with those that do now strengthen our adversaries faction. 
Luke. 14. 17.  True it is that when the bridegroom calleth the guests to the marriage, there is no excuse of buying of land or vines that may serve, 
Luke. 14. 33.  or withhold us. Yea we must even renounce all goods and come to Christ when he calleth, and yet it doth not follow that we must bind men to buy Reformation with the loss of their goods. Among the adversaries to Reformation, this presuppose hath through the Pope's subtlety had course: But what? jesus Christ protested that he came not to abolish the law, but to fulfil it, & reproving the faults of the pharisees, exepted their estate, saying, These things ought to have been done, and yet the other not left undone, which notwithstanding they have still imagined that it should overthrow their estate, and thereupon have obstinately set themselves there against, which hath bred the destruction that they stood in fear of. This presuppose hath also wasted the demesnes of the Clergy, which under the Reformation might have been preserved, but the fault was in that it was never propounded, procured or so much as demanded: nothing will be obtained without request: but that that is done is done, & therefore let us provide for that that is to come. And the documents of the Lord are given us to instruct ourselves therewith, but not to enter to far into judgement of others matters. Many also have been planted in Reformation, and therein having taken root, have made no difficulty to die for the same, who if they should have been forced at the first blush to purchase it with the price of all their goods, it is unknown what they would have done. Many also there be that have abandoned their goods, yet not the use of them, but the care and disquiet, as the Apostles did their nets, and yet they still used them, even after the lords resurrection: yet must we not take the lords instruction to the end thereby to cast a stumbling block in our brethren's way, neither to enter to far into judgement of others, but every one to judge himself, according to those instructions, and to refer the rest to God: as also I say not this to the end to mitigate things past, but to wish men to be more circumspect in time to come. For when we have thoroughly weighed all things, we shall find Reformation to import nothing contrary to the state of the Clergy. To the end therefore that none may hereafter call this article into question, I will set down the reasons whereupon I build my speech.  
First England hath under the state of Reformation preserved the state of the Clergy, as also in some parts of Germany it is kept sound, and yet may be better preserved in France.  
Secondly the state of the Clergy dependeth upon the Mosaical Policy. The Gentiles then being grafted into Israel as the wild olive is into the natural, 
Rom. 11. 17  the Episcopal branch is grafted into the levitical, & therefore succeeding in their functions, they ought also to succeed in their privileges and rights.  
Thirdly the end of Reformation tendeth not to corrupt the order and policy that Moses hath established, but to reform that which the Popes have corrupted with their superstitions.  
Fourthly Reformation tendeth not to set the new Testament against the old, or to arm jesus Christ against Moses, neither to show that jesus Christ with one hand destroyed that which he built with the other: for he is the auctor as well of the law as of the Gospel: but rather to seek out that harmony and agreement, which is between the law and the Gospel, which is taught by the harmony of the Canticle of Moses and of the lamb, set down in the Apocalypse. 15. 3. whereby we be taught, that throughout all the holy Scripture there is not any repugnance, abrogation, or contradiction. And in deed we should do God great injury, if we should imagine that he used any repugnancy in his laws, abrogation in his decrees, or contradiction in his rights: well there may be some derogations, but a derogation doth but expound an edict, by taking away some weak part and of no value or importance, to the end to corroborate the more important part, as we see that the Gospel derogateth from the law, 
jerem. 9  by taking away the letter, as the manual Circumcision, 
Rom. 2. 29.  thereby to show the excellency and importance of the Circumcision of the heart, 
Colloss. 2. 11  wrought without hands, and taught by the Prophets under the law and by the Apostles in the Gospel.  
Fifthly, as in the law we may consider the policy and ceremony, the law hath waxen old as concerning the literal ceremony, not concerning the spirit: but the policy remaineth, as appeareth, first, in that S. Paul teacheth us, that the Gentiles (as in the days of David) were aforetime estranged from the policy of Israel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for so doth the Greek text import: neither do I alter the terms, as coveting rather to draw at the well head then out of the channels: and I find no reason to translate common wealth in stead of policy. I know we are all made fellow burgesses of heaven, but beside, we are all made partakers of the policy, that is to say, of the privileges: howbeit by the same we are bound and made subject to the same rights, which we ought not to give over to obey traditions. I know there may be great objections made, but I have likewise greater solutions, which I reserve for the Treatise of the policy of the Church, and it sufficeth me here to set down the fondamentall reasons. Some may say unto me, that S. Paul speaketh of the spiritual policy, not of the external: whereto I answer, that the Mosaical government is spiritual, first because the spirit of God penned it, secondly because S. Paul saith that the law is spiritual: but the part is of one kind in his course, and there is as great difference between this government, and a government simply external, as there is between God's law and man's traditions. For the law is spiritual, and man's traditions are carnal, and purge no more but the outside of the cup, whereas God's word is penetrative, even to the partition of the soul and the spirit, of the sinews and marrow, and this government is God's word, which cleanseth the whole cup as well within as without, and therefore can not be called simply external, but internal, whose principal end tendeth to rule the inward man.  
Again S. Paul saith that the law is good, if it be lawfully used. Then must we without question seek out the lawful use thereof, that is, we must take it after the spirit & newness thereof, and not after the old letter. Now the spirit of the law is the equity thereof, but the letter is the rigour of the words. And therefore we must not after the rigour of the words, take eye for eye, 
Exod. 21. 24.  or tooth for tooth, neither do I think, that the judges that lived under the law, did in such points follow the letter. Thus we may see wherefore S. Paul in his Epistle to the Ephesians inviteth us to the government of Israel, 
Rom.  when he laid open the vanity of the righteousness of the law against the merits of works, 
Gal.  and the abolishment of the law, 
Heb.  against such as constituted righteousness in outward ceremonies, whom he teacheth that the new Testament abolisheth the old, howbeit that is to be understood concerning the old letter, whereto is opposed the newness of spirit.  
A third reason will I also add, for that S. Paul saith, that the law was given for the transgressions: for by that we know that we are to use it to correct transgressions, and that self place serveth for a farther explication of the lawful use of the law, whereof we spoke in the former article. For the law consisteth in Commandments, commanding natural equity: and thereof doth S. Paul call it the law of commandements: but the Gospel requireth a supernatural perfection, whereof the creature man who is natural is uncapable, which perfection is expounded by instructions, admonitions, counsels and examples. Now he that fulfilleth not the law, is by the law punishable, as having sinned, for sin is the transgression of the law, as S. john teacheth, saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But there be things concerning the profession of the Gospel, which who soever fulfilleth not is reprovable, and yet not punishable, and therefore the law remaineth to bridle and punish transgressions. The things belonging to perfection, are, not to look upon a woman, to covet her: 
Mat. 5.  after a blow on the one cheek, to turn the other: to him that requireth but thy coat, to give both coat & cloak: to do good to our enemies: & to be perfect, as our father that is in heaven is perfect: who so doth not these things, is nevertheless not subject to punishment: but he that contrary to the law deflowereth a maiden, must according to the punishment of the law, give her a dowry or marry her: he that hath stolen four sheep, must according to the punishment of the law, be taught by his pastor to restore five. I omit that which concerneth the Civil Magistrate, and speak only of that that toucheth the government of the Church, and this satisfaction which the pastor is to impose, taketh place, when the man cometh of himself to confess his sin. Here may some man object unto me, that the law was a schoolmaster to bring us to Christ: to whom I answer, in this place S. Paul speaketh of the ceremonial law, which setteth a distinction between clean and unclean things, grounded upon the elements of this world, and were neither tasted of, nor eaten, but were shadows of things to come under Christ.  
In the law was to be considered, government and ceremony, also that there was two kinds of government, the Civil & the Ecclesiastical, where Moses had the Civil & Aaron the Ecclesiastical: likewise in the Priesthood of Aaron there were two things, the Ecclesiastical government and the ceremony: some Priests there were that meddled rather with the ceremony then with the government: but there were likewise levites that were not Priests, but dealt only in Ecclesiastical judgements, being Doctors of the law, of whom some remained in the sanctuary towns, there to judge of murders by chance medley: howbeit they could not judge by tradition, but by law. Deut. 17. Upon the estate of the Clergy depended these five things: 1. ceremony, and the right of the sacrifices. 2. The revenues. 3. possessions. 4. dignities, and fifthly the laws whereby they should judge the people. For the ceremony, they had sacrifices: For their revenues, they had the tenths: for their possessions, they had 48. towns, their cattle and the houses that they purchased, also the vows: and in stead of this the French Clergy have their domains & tenths: for their dignities they had the order of jethro. 
Num. 35. 11.  Exod. 18. Deut. 17. And the laws that they were to observe were the laws contained in the law. 
levit. 25. 32.  Deut. 17. Act. 23.  
Now it is to be noted, 
levit. 27.  that the law gave the priests authority to judge, & that in such sort, that who soever did not obey them, was denounced worthy of death: howbeit hereto were added two bonds. The one that the Priest could not condemn, but in specifying the law of God, whereby he did condemn: the other, that the person condemned died not but by the Civil Magistrates hands, who had authority to look, whether the man were justly condemned, according to the law cited in his condemnation. Deut. 17.  
I say therefore that the Christian Clergy, living holily may possess their revenues: neither will I be a more severe censurer of their estate, than jesus Christ was of the state of the pharisees. But alas, if jesus Christ bewailed the wretchedness of the pharisees, because they tithed the mint, and had left justice or mercy, how much more lamentable is the wretchedness of that Clergy, which termeth itself Catholic: which possesseth these holy revenues to the end to maintain God's laws, and yet have not only forsaken them, and cleaved to traditions, but also do maintain superstition contrary to God's laws, yea and persecute such as will not cleave to the like? How much better were it for them to possess them holily in living according to God? whereby they might live honestly with lawful wives; where as now they wast them unworthily upon harlots. Hitherto have men thought, that the part of the God of this world was favourable to the Clergy, and that God's part was contrary to them: but in deed God's part is more favourable to the Clergy than the contrary part: and not to the Clergy only, but to all the people, in respect of the wars which the superstitions have brought in, which cannot be ended but with agreeing with God: for God's wrath which hath stirred up these scourges, must be appeased, and then God will appease these troubles which breed our miseries. There is then no hindrance but that the the Clergy may enjoy their rights and privileges. True it is that in S. Paul there be some admonitions and examples: but they neither make law, neither abrogate any law: had S. Paul been in the days of Eleazar the son of Aaron, he would have taken the tenths: but being in such a time as the Churches were poor, he laboured with his own hands to spare them: For he was a principal man, who knew how to abound and how to want, and so spared them, but not upon duty, as himself testifieth. 1. Cor. 9 Likewise had Aaron or Eleazar been in the days of S. Paul, when the Churches were poor, they would have laboured with their own hands, or been content with food and raiment: but had they been in the time of great Constantin, when it was lawful to possess the tenths, they would have used them. Out of all which we do gather, that he which hath little must be content with a little: and he that hath much must endeavour to use it lawfully. And herein consisteth the knowledge how to abound, 
Phil. 4.  or to want, when a man can be content with his want, and not forget himself in his plenty. As for Ecclesiastical dignities, we grant them even to the highest, according to the order of jethro, which order was never constituted in the new Testament, but was practised, and in deed the new is not to ordain matters already ordained in the old, but to put them in practice. Now after the order of jethro, the chief Bishops do succeed in the high Priests room, and the Apostles are to be considered as sovereign Bishops, because that next to jesus Christ there were none in greater authority than they, but there were in less. And for their parts they were in equal authority each with other: for sith our Lord would not appoint any one to be the greatest among his Apostles, he hath left them all in equal power, neither could any man give them any greater: beside, he appointed them in like degree, to the end they should be chief in those provinces whither God's spirit sent them, and so should not need one to depend upon the other. Now that they were chief it appeareth, first in that Saint Paul likeneth himself unto a master builder, not a simple masson, and others to massons that build above, when he saith, that himself laid the foundation, and that the rest builded thereupon. Secondly, in that both from Corinthe and other places they did write unto S. Paul, to decide the most difficult matters among them: for it is the office of the chiefest to decide the most difficult causes Exod. 18. Deut. 17. S. Paul likewise charged Titus as a Bishop to ordain Priests throughout the congregations Tit. 1. And Titus received that charge from S. Paul, as from a greater than himself: For S. Paul useth commandment. S. Paul also. 1. Cor. 11. 34. saith, when I come I will determine of the rest, thereby reserving to him the ordering of such things, as could not be performed but in the presence of the chiefest: He also saith, that he that giveth the blessing, is greater than he that receiveth it: 
Heb. 7.  Even so may we also say, that he that commandeth is greater than he that obeyeth: and he that sendeth, than he that is sent. 
1. Tim. 6.  Now S. Paul commandeth Timothy, saying, I command thee in the name of God. etc. He required also obedience in Philemon, saying, trusting in thine obedience. True it is that he also used entreaty, whereof groweth the Proverb, a great lords request is as good as a commandment. S. Paul likewise willeth Timothy not to admit any accusation against the Priest or Elder, without two or three witnesses: so that Timothy might admit or reject accusations against Priests, wherefore it followeth that he had jurisdiction even over the Priests.  
Saint Paul also sent Timothy to the Corinthians: 
1. Cor. 4.  He commanded Titus to come unto him, 
Tit. 3.  also to send Zene a Doctor of the law, 
2. Tim. 4.  and Apollo: and he commanded Timothy to come before winter, and to bring Mark with him. True it is that Paul sent Timothy to the Corinthians, 
2. Cor. 8.  but Titus went not as one sent, but offered himself, and Saint Paul sent a famous brother to the congregations, and therefore in the 12. chap. of the same Epistle, he saith that he desired Titus, and sent a brother. He also saith that he requested Apollo who would not go, adding withal, that he shall go so soon as his leisure serveth him, and so showeth, that he did not refuse, but delay. In all which it appeareth, that every thing was done in good order: yet will I say, that the Apostles usurped no dominion over, Gods elect, or Lordship over their faith, or over the lords inheritance: but in deed there is difference between dominion & jurisdiction: They exercised no dominion, but exercised their offices, as having jurisdiction. True it is that they exercised this jurisdiction with charity rather than authority, as also it is the duty of every Bishop. Here might one object that sith the Apostles were equal in authority, the Bishops also ought to be of equal authority: But I deny the consequence, & will prove it to be no consequence by the saying of S. Paul, where he compareth himself to a wise master builder laying the foundation, and the rest to the workmen that build thereupon: For admit all architectes and master massons were equal, yet followeth it not that all simple massons or workmen shall be so▪ In deed it followeth that all chief Bishops in every kingdom or sovereign principality should have like authority. Moreover the Apostles were equal among themselves, but other Bishops were not equal with them, as we have already showed. I know that Paul's building may be referred to the preaching, but the interpretation hindereth not the application. Likewise we might bring an other example, and that is, that albeit the Counsellors in a Parliament be equal in authority, yet doth it not follow that the Counsellors of presidial seas, be of equal authority with them. Here may they also object, that S. Paul calleth Titus his companion, 
2. Cor. 8.  and saith to Philemon, if thou accountest me thy fellow: whereto I answer, that Aeneas called his soldiers his fellows, and yet it followeth not that they were equal with their Captain. And a Captain may say to his soldier, I am thy fellow, and it becometh him, but the soldier to say the same, it were unseemly. It may also be objected, that S. Paul calleth the other Bishops his helpers and fellow labourers: whereto I answer, that all workmen are fellow labourers and helpers of the master masson, yet not equal with him. And God sometime maketh men his fellow labourers, yet not equal with himself.  
I say then that the Ecclesiastical dignities have place even to the highest, but not universal, which usurpeth dominion even over kings, yea so far forth as to dispose of their sceptres and crowns: and I will prove my saying thus. The high Priesthood of Aaron was subject to the judgement seat of Moses and the kingdom of juda. Also in the law which God set down, there was no Priesthood above the kings, and that by reason of the law, sith that under the principality of Moses, there was a high Priesthood: therefore it followeth that under every Christian sovereign principality, there should be a chief Bishop, yet not so as to acknowledge any universal Bishop. Sith also that jesus Christ would not ordain any to be greatest among the Apostles, it followeth that there ought not to be the greatest among the chief. And jesus Christ forbiddeth his Apostles to usurp dominion: the universal Bishopric is therefore no lawful order, but a confusion engendered by Babel. If any man will allege the pretended donation of Constantine the great, I answer, that many impugn it as false, besides that a covenant can not be of any force to abuse or to use it contrary to good manners, as the Pope striveth to uphold superstition, repugnant to all good manners and true godliness, yea the ingratitude of the receiver of the donation, maketh the donation void: but the Popes have practised all ingratitude against the Emperors, procuring their subjects many times to rebel, prescribing their Empires, working their deaths, betraying of them, as Frederick Barbarossa was betrayed to the Turk, and treading upon their throats, with such other ingrateful insolences. Again the Emperor hath no authority in France, he can not then give the Pope any there. In France Constantine's authority is unknown, neither doth any man give that which he hath not, nor can transfer any further right then his own. But if he bear himself upon the authority of Doctors, I will allege one Doctor, even S. Gregory, who saith that the first that shall take upon him to be universal Bishop, shall be the forerunner of Antichrist. If they allege the Counsels, I answer, that some of them have improved the Pope's authority, albeit some others assembled by the Pope's drifts and practices have approved it. And admit the Counsels had without contradiction approved it, yet let us look whether their Decrees be grounded upon God's word: for in that case we must obey them, as also if they be not contrary to God's word: But jesus Christ expressly forbiddeth such dominion, then may no Council authorize it. For S. Paul saith, that he may do nothing contrary to the truth, how then shall the Counsels be of force against Christ's express prohibition? Again, in France the king hath the Civil dominion, and the parliaments have no dominion, but the jurisdiction: likewise in England the Queen hath the dominion, and the Bishops the Ecclesiastical jurisdiction: But the authority which the Pope usurpeth, is a dominion, which exalteth itself above kings, and therefore by God's word expressly forbidden. Thus hath the Pope no right, neither any colour in God's word, neither is there any king or prince by God's word subject unto him, no not so much as any chief Bishop that is bound to acknowledge him. But all kings and sovereign princes, may in their kingdoms and principalities establish chief Bishops, after the manner and example of England.  
I have before showed that the state of the Clergy is no cause of our separation from those whom in France we call Catholics, 
4  and therefore the abuse may be thought to be the cause, but it is not: for there is no government wherein there may not be abuse, but the abuse simply it not sufficient cause of schism. We know that there was never any more excellent government than the same which God established, yet did the children of Hely the high Priest commit great abuses, 
1. Sam. 2. 12.  defiling the women appointed to watch the tabernacle, & against the people's wills, 
1. Sam. 13.  and contrary to the custom established in the law, choosing such meats as they liked in the priests kettles. The people complained hereof, yet made they no schism, as in deed they ought not: and now if we were to complain of the Catholics but for their simple abuses, we should have no cause to make any schism: well might we have occasion to complain, yet not therefore to separate ourselves.  
It may be thought also that ceremonies are the cause of our separation from the Catholics, 
5  yet are they not so, howbeit I make great difference between ceremonies and superstitions: for superstition is forbidden by God's word, so are not ceremonies, for there be three kinds of simple ceremonies, one Legal, an other evangelical, and the third indifferent, yet not contrary to the word of God. The Legal are abolished as concerning the letter, but do remain, as concerning the spirit, considering that their truth is eternal, & abideth for ever as the word of God. The evangelical, as the Sacraments, are necessary. And others there are which be indifferent, as not forbidden by the word of God, for the which one should not condemn an other. The same are such as are used in sundry Reformed places, as in England, Switzerland and else where. In which ceremonies the Reformed faithful aught to have respect to modesty: one to bear with an other, according to the rule of S. Paul, who saith: Let not him that eateth not, despise him that eateth, and he that eateth, let him not reprove him that eateth not, that is to say, let not one condemn an other. True it is that there be foolish and trifling ceremonies, as in Baptism to put the spatle of the Priest into the child's mouth, when as sometimes the Priest shall be half a lazare, half rotten, and have rotten teeth, or a stinking or corrupt breath, which can not but be dangerous for the child, and therefore upon so villainous a custom, the father may sometimes take occasion not to cleave thereto: as also there be garments, which being worn upon any signification, and for distinction in callings, are ceremonies, but if we attribute any virtue unto them, they be superstition.  
The cause then of our separation consists not in the state of the Clergy, 
6  neither in the abuses, nor in the ceremonies, but in the superstition. Superstition do I call all worshipping of false Gods: false worshipping of the true God, or every worship contrary to the word of God.  
As for the word superstition, it is a Latin word, and may be taken diversly. It may be taken for that which in Latin is called Superstitum parentatio, that is to say, the survivors funerals, there hence transferring it to any other false worship, or rather super statutum cultum, extranea & prophana adiectio, taking supper in stead of praeter or contra, which signifieth all worship that is added, besides the same which God hath established. The Greeks do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth the worshipping of the devils: but vary it how they will, I force not, so the definition remain.  
Superstition then being the cause of our separation, it is also to be thought that we can not allow any superstitious doctrine: But discretion is needful to be had, in clearing the cause of superstition from that that concerneth the state, and not to condemn any thing rashly.  
The superstitions that cause us to abandon the Pope's party, are the worshipping of Images and Relics, the invocation of Saints, Purgatory, Transubstantiation, artolatry, Traditions, the Pope's orders established by superstitious traditions, false and faleable Pardons, false merit's derogatory to Christ's merits, and such like.  
As for Images, it is a matter sufficiently beaten by other, and therefore I shall not need to enter into particularities, for it is manifest enough, that the worshipping of them is idolatry. I know that every Image is not an Idol, also that an Image simply maketh not an Idol, but the worship thereof, which is superstition: For it is written, Thou shalt not honour it. But we do honour it, when we celebrate it with any worship. I also grant, that an Image set up for a history is no Idol, as we see in the temples of those that are called Lutherans in Germany, but if we attribute any virtue thereto, it is superstition: for the virtue that we attribute, is the cause of the worship and honour thereto, yet is it good utterly to purge God's Church from these Images, which have been causes of the people's Idolatry, howbeit it were to be wished that it might be done by the kings authority. And it is to be marveled, that in the Churches there are the Images of God the father, 
Deut. 4.  sith God himself hath so expressly forbidden it. For if they might take place, the heathen ought not to be reproved for their Image of jupiter. For it is certain that by jupiter they understood jove pater, and it is an ancient character of Noah's Religion, who called God jehova And the Poet saying, iovis omnia plena, speaketh of the great God creator of all things. I will omit all Poetical fictions, neither doth my Argument lead me to speak of them.  
As for the Images of jesus Christ and his Saints, if that of jesus ought not to be worshipped, much less ought those of the Saints: but that of jesus Christ must not be worshipped, it is then in vain to worship those of Saints. Some man may say that they worship them not, hereto I answer, that when we exhibit so great reverence to any thing, as we can not exhibit more to God himself, we worship that thing. But such is the worship that is done to Images, before the which we uncover our heads, bend our knees, hold up our hands, make our prayer, present our offering and such like: Tell me then I pray you, what more can we do to God himself? But the subtler sort do say: ween you that when I kneel before a Crucifix of wood or stone, I pray to the wood or stone? No I do it to the thing represented by that wooden Crucifix, and looking thereupon, do direct my prayer to Christ. Think you, say they, that I am so senseless as to stay upon this visible Image? mine eye is in deed upon the visible Image, but my heart is with jesus Christ that is in heaven. 
2. Kin. 18.  But let me ask thee, Thinkest thou that they which sacrificed to the brazen serpent had not the like starting hole? They had more reason to sacrifice thereto, than thou to a Crucifix. For it figured jesus Christ hanging on the wood: and whereas thy Crucifixes be erected by superstitious men, without any commandment from God, that was erected by God's express commandment: and whereas some of thy Crucifixes are authorized by false miracles, that was famous by the miracles wrought in the desert, by healing such as the serpents had bitten. All which notwithstanding, when the people began to sacrifice thereto, Ezechias broke it, saying, that it was but brass. Wherefore if these starting holes should take place, who doubteth but the Israelites would have had the like? Thou worshipest, sayest thou, jesus Christ, and art not so senseless as to worship the Crucifix: weenest thou the Israelites were so senseless as to worship the brazen serpent, and not rather him that was thereupon figured, hanging upon the wood? or thinkest thou that they were so ignorant, that they knew it not to be the figure of the Messiah, sith they lived in a time so illuminated with Prophets, as was the time of Ezechias? Had such shifts taken place, Ezechias would never have destroyed the brazen serpent, which notwithstanding these shifts, being broken, thy excuses also take no place. Thou wilt say, that they sacrificed to the brazen serpent, but that thou dost not sacrifice to the Crucifix. I answer, that there were two sorts of sacrifices, the one burnt offerings the other meat offerings. The burnt offerings were made of beasts: The meat offerings of fruits, as of corn, wine, bread, oil & such like, wherefore when thou offerest the like things to the Crucifix, thou sacrificest again to the brazen serpent: And when thou makest those offerings before the Images of Saints, thou dost yet worse. To be brief, all these excuses are but starting holes, and it is no heresy to abandon such superstition: yea this superstitious worship is the cause that justly we may well call them Idols. 
1. Cor. 10.  And S. Paul teacheth us, what soever is sacrificed to Idols, is offered to Idols, wherein we do learn that the Idols which in old time answered by oracles, were devils. Yea there be some divines, which note the worship of the Images of Saints, and there be Images under the Catholic Religion that abuse the world, which thinketh, that the Saints do work miracles: albeit they be such miracles as the old oracles wrought long ago. Wherein it is evident, that they are the same devils, which abuse the people, having only changed their names. In old time they would be called God, and now they willbe termed Saints. The Gods of old time had their Priests and Sibyl's▪ and now the Saints have their Soothsayers: they frame themselves to the time, but in the mean time the people is abused thinking because the name is altered, the matter is changed. As for the distinction of Honour, Latrie, Doulie & Hiperdoulie, it is an other kind of shift, which hath neither reason nor ground in the word of God. Now therefore do I appeal to every man's judgement in this matter: viz. that sith they worship Images, whether this worship may not be taken for superstition and Idolatry, also whether this worship maketh not their Images Idols. And S. Paul testifieth, that Idols be devils: Therefore these Images whereto they erect worship are devils, that is to say, devils are worshipped in them: and so being devils, we are not to have any acquaintance with them. For Saint Paul telleth us that we can not participate, both in the cup of the Lord and in the cup of devils, and so he showeth us that to be partakers of both together, be two incompatible extremities. To the end therefore to participate in the lords cup, we are forced to separate ourselves from the Pope, who maintaineth the cup of devils, that is, Idolatry. This then is the cause of our separation, which who soever will judge without passion, I am assured will find to be lawful. This is in deed the matter of our separation, and not the simple abuses, neither the ceremonies simply, and much less the state of the Clergy: for the which things there ought not to be any breach made in the Church: well may we in modesty require the correction of the abuses, when there be any, yet not therefore make a schism.  
Concerning invocation of Saints, 
7  that is yet an other kind of superstition, for this we know, that all worship of God and divine service, is contained under these two kinds, invocation and thanksgiving. And this adoration or worship is so proper to God, that it can not be transferred to any other, as he saith, Thou shalt worship one God only, and him only shalt thou serve: which is that kind of adoration and worship that ought to be reserved to God only, and not transferred to others. But in the religion termed Catholic, they do no less transfer thanksgiving to the Saints than invocation: for they make their vows to Saints, and to pay vows and oblations, is to celebrate thanksgiving, and therefore it may be said, that they transfer the whole worship unto them, and so do no longer worship one God only, neither serve him alone: but as concerning worship and adoration, do give him as many companions as there be Saints, whom they invocate. Besides that, sometimes such a one is upon earth invoceted for a Saint, as in deed is broiled in hell fire, & so may they find in hell some one, whom they make a companion of God, in respect of worship and adoration: neither will I say that idols, being by S. Paul's testimony, 
1. Cor. 10.  devils: the devils do cause themselves to be worshipped as Saints in their steads. Again, albeit it were not forbidden, yet sith there is no commandment for it in the word, that worship can not be according to the faith which cometh of the hearing of the word: and whatsoever is not of faith is sin, 
Coloss. 2. 18.  as S. Paul witnesseth. And there can be no hearing, where there is neither commandment, instruction, example, nor admonition. 
4▪ Esd 1. 40  But besides the commandment to worship and serve one God only, S. Paul reproveth the worshipping of Angels, which is as much as to reprove the worshipping of Saints: for they being the messengers of the will of God, are comprised under the name of Angels, 
Mala. 3. 1.  as we see in Malachy, 
Mat. 11. 10  who is called the Angel of the lord 
Apoc. 1.  It is also written of john Baptist, 
isaiah. 33. 7.  I will send my Angel before thy face, who shall prepare thy ways. 
Mala. 2. 7.  And the seven Bishops of the seven Churches of Asia, are called the seven Angels of the seven congregations, with many such other examples, infinitely to be found in the holy Scripture. So that the Saint's being named Angels: under the prohibition of the worship of Angels, is contained the prohibition of the worship of Saints. 
2. Pet. 2. 11.  The Angels also as S. Peter teacheth, are greater than the Saints, and therefore if the worship of Angels, who are greater than the Saints, be by S. Paul reproved, how can the worshipping of images stand? All such therefore is but vanity and superstition, and the forsaking of such matters is good, so far is the abandoning of them from being heresy. True it is that some do bring in distinctions, as thus: That they call not upon the Saints for remission, but for intercession: whereto I answer, that howsoever they call upon them, or with whatsoever title it be, yet is invocation still invocation, adoration and worship, and so still forbidden by the commandment, Thou shalt worship one God, and him only shalt thou serve, neither can these distinctions take place, unless the holy Scripture did expressly propound them, no more than the distinctions of honour, latrie, doulie, or hyperdeulie. And they be sufficiently confuted by denying only, because there is no such matter contained throughout the holy Scripture authentical. To be brief, we must call upon God only, & not upon Saints, and to God only must we address our vows, & not to Saints. Some may object, that the Saints in heaven do know what is done upon earth, yea and that they pray to God for us. Whereto I answer, that the Prophets being in the world, knew the general estate of the Church, and do better know it in heaven: but they are no searchers of the hearts, for that is proper to God only. And S. Paul saith, that no man knoweth what is in man, but the spirit of man, which is in man himself: wherefore the spirits of men which are in heaven, do not know what is in the spirit or heart of man that is upon earth. But he that is a Mediator, must know his heart & intent for whom he entreateth. I will not deny but charity may move them to pray for us, yet do hit not follow thereof, that we should call upon them, sith we have no such commandment.  
As for prayer for the dead, 
8  and the doctrine of Purgatory, it hath foundation but upon the second book of Maccabees, the sixth book of Virgil's Aeneides, and Homer. Which be very weak props to hold up so heavy a building. They give us other pretences, 
Eccl. 12. 7.  but in vain, sith that as Solomon testifieth, when the dust returneth to the dust, the spirit returneth to God that gave it, which showeth that when man dieth, his spirit returneth to God, of him to receive his judgement, which being pronounced there is no appeal: neither are there but two ways, the broad and the narrow, two gates, the wide and the straight, and two issues, life and death. So as there is no void place between to build Purgatory upon.  
One point there is, which is, that the rents that are given to pray for the dead, might be converted to the instruction of the people, and to pray for the salvation of the survivors their successors: for so might that which hath been given to a superstitious use be converted to a lawful and godly use, following the example of censers of Chore his partakers, 
Num. 16.  which having been offered for a conspiracy, were afterward converted into golden plates upon the altar of the Lord.  
Neither can the doctrine of transubstantiation be admitted, 
9  because it standeth not with any divine reason, that an earthly thing should be transubstantiated into a heavenvly, that is, earthly bread into heavenly bread. For if the bread be transubstantiated into Christ's body, then should Christ's body be likewise transubstantiated into a dead and earthly bread despoiled of his qualities and powers. Now there is nothing that letteth us, but that we may eat Christ's body clothed with all his qualities and powers, without subjecting it to earthly bread: for we must eat it as living bread, 
john. 6. 51.  sith jesus Christ saith, that he is the living bread, and the bread of life. But there is great difference between eating it as living bread, and eating it as a dead, senseless, earthly and immovable bread. And transubstantiation gain saith the eating of it as living bread, when it representeth it under the earthly kinds of a dead and immovable bread: which is a speech most unworthy the body of jesus Christ: besides that we do subject the heavenly thing signified unto the earthly sign, which is yet more unworthy the doctrine of the Eucharist, and therefore the abandoning of such doctrine is no heresy.  
Thereby also it appeareth that it is superstition to worship the Sacramental bread, because the thing signified ought not to be subjecteth to the thing signifying: and his body which containeth all things can not be comprised in a dead and earthly thing. This is still to worship the brazen serpent, which was but brass, & yet was no less a Sacrament of jesus Christ hanging upon tree, then is the Sacramental bread. And therefore these matters are but superstitions, whereto we are not bound to cleave. And such as persecute us because we will not bend our necks to the yoke of superstitions, do lend to a good merchant, who is able to pay them well again. They have a marvelous account to make: but we, thanks be to God, may give a good account of our conversation, not before men only, but even before God, who will not be deceived: and therefore let these men look what account they be able to give before God: for men may sometimes be deceived: but God will not be dallied with all: The corrosive of conscience may for a while suffer them to sleep, but the fire once kindled therein will never be quenched, 
Heb. 10. 31  & S. Paul saith, It is an horrible thing to fall into the hands of the living God.  
As touching the Mass, 
10  Reformation is not an enemy simply to it, but also to the superstitions wherewith it is stuffed. Some Catholics there be, that say that we do evil in that we cleave not to the Mass, because there be some good things therein, as the Epistle and the Gospel. True it is, there be good things, but there be also bad: namely all that is superstitious: & therefore take away the bad, and so shall we soon compound for the rest, and grow to agreement.  
Traditions have also in part been the cause of our separation from the Pope, 
11  but who will for that accuse us of heresy? have not both Esay and jesus Christ taught the same? yea there be such traditions as S. Paul termeth doctrine of devils, as is that of vowed chastity, for S. Paul testifieth that God's spirit expressly doth say, that in the latter days some shall revolt from the faith, 
1. Tim. 4.  cleaving to spirits of error & the doctrine of devils, speaking lies in hypocrisy, having their consciences seared with a hot iron, forbidding marriage, and commanding abstinence from meats, created by God for us to use with thanksgiving. These be S. Paul's own words. Now let us see who they are of whom he speaketh? They are those that prohibit marriage: he speaketh then of the Pope, for he forbiddeth marriage in commanding chastity. For what is chastity but a prohition from marriage?  
But what doth he say of them? First he saith that they be revolted from the faith: they be then gone from the grounds thereof. Tell me then, be not they that err from the grounds of faith heretics? Then is the Pope an heretic, even by the evident testimony of God's spirit, and yet doth he accuse us of heresy. He saith well: but who is he that condemneth us of heresy? It is the Pope: Then is it a man, and we may well appeal unto God. But he that pronounceth that the Pope is revolted from the faith, and so consequently an heretic, is the spirit of God: I pray you then, to whom shall he appeal? what, will he think that God's spirit hath spoken unwisely, & therefore is ready to recant his sentence, which he hath so solemnly pronounced?  
Secondly he saith, that they depend upon the spirits of error. Then are not we to hang upon them.  
Thirdly he saith, that they cleave to the doctrine of devils: Is not that I pray you, to communicate in the cup of devils? then can they not communicate in the cup of the Lord: for S. Paul witnesseth, that we can can not be partakers of the cup of the Lord, 
1. Cor. 10.  and of the cup of devils: we can not then communicate with them, but we must also communicate in the cup of devils, which we can not do, but by renouncing the cup of Christ. Are we to be blamed then for departing from them?  
Fourthly he saith, that they speak lies in hypocrisy: which appeareth manifestly in the slander that they charge us with, when they tax us with heresy. For would you have a greater lie than that? what greater hypocrisy do you require then the same, which contrary to his own conscience slandereth his neighbour?  
Fifthly he saith, their consciences are seared, whereby we see that it is not without cause that they resist the truth. For a man would greatly marvel, to see these resist so evident a light, for the upholding of those superstitions, wherein the darkness is as palpable as was that of Egypt in times past: But now that we know their consciences to be seared, we think it no more strange that they resist the truth, considering that the searing of their consciences doth take from them all feeling thereof.  
Here might some object, that S. Paul speaketh of other heretics that may come after us, & not of the Pope. I grant he may also speak of others, nevertheless it followeth not thereby, that he speaketh not of the Pope, and for proof thereof I will for example bring Gods saying to Noah. He that sheddeth a man's blood, let his blood be shed by man: How if a murderer should say, that this were not spoken by him, but by his neighbour, who might peradventure have killed a man: would not the judge answer, that it had relation to both, yea and to all other shedders of man's blood, who thereby do make themselves guilty of the same offence? In like manner if there were a hundred sects, which prohibited marriage and the use of meats, the spirit of God in the place before alleged, doth note all the whole hundred: & all other consequences would be as forcible against every of the hundred, as they be against the Pope,  
My meaning is, that all such Doctors which propound the traditions of vowed chastity for a doctrine, that is, to make a conscience thereof, are reproved by S. Paul. Nevertheless I say, that the reason is not a like, when we keep Lent upon policy, without binding the conscience: because that in that case, it is no snare to the conscience. Here might some man say, that S. Paul there speaketh of the latter days, and therefore meaneth not that Lent and abstinence from marriage which were instituted long ago. Hereto I answer, 
1. john. 2. 18.  that S. john even in his time, said that there were many Antichristes, and that thereby he knew the latter days then to be come, so as if the time of the Apostles were by the holy Scriptures termed the latter days, much better may the spirit of God in this place call those the latter days, wherein both Lent and abstinence from marriage were brought in.  
Infinite particularities which might be alleged, 
12  will I omit, as being content to have touched some part of the grossest abuses, and now will proceed to speak generally of our Doctor's doctrine, which I say can not be taxed of heresy. Some things do they hold common with the Catholics, and in some others do they differ. As well the one as the other have some good things, wherein they do agree, and in either of them may there be found some things disputable: for all men are men. Herein do they differ, that the Doctors which call themselves Catholics, I speak of those of our days, have their faces turned to superstition, where as the Reformed Doctors, have as concerning that point, satisfied themselves by departing from Popish superstitions. Superstitious doctrine upholdeth the worship of Images, which is Idolatry: and it upholdeth the prohibition from marriage, and from the use of meats, which Gods spirit termeth the doctrine of devils: It is therefore found to be erroneous, sith the spirit of God doth say, that such men cleave to the spirits of error, yea that they be even revolted from the faith, showing that they have estranged themselves from the true grounds thereof, wherein it convicted them of heresy. In this then do they differ, videl that in the superstitious Doctors there is heresy, but in the Reformed there is none. Some matters there may be disputable in the authors of Reformation, but no heresy, that is, no doctrine utterly repugnant to the principles of faith. I know there be Catholic Doctors, that some times do skirmish against the Reformed, & to persuade men that there is error in their writings do often times propound such things as the others never spoke of, or if they have spoken of any such, do wrest their words into an other sense. But admit that in some point there be some fault, as all men are men, & we will not make our Doctor's Apostles, there is difference between a simple oversight and an heresy, but for that cause we may not tax the Reformation of heresy, seeing that we account not our Doctor's opinions as oracles, or grounds of doctrine.  
Moreover we confess that we draw near to the lords day, and the day is so form, that the break of the day goeth before the sun rising, and the sun rising before noon. The break of day is never so clear as the sun rising, neither is the sun rising so light as high noon, whereof we conclude, that in the Reformation, there is nothing so clear, but may be better lightened. Again, a tree beareth fruits, that come not all unto ripeness, but some part become untimely fruits, which the tree letteth fall, & those are ordinarily sour, bitter, worm-eaten, etc. and yet the rest of the fruit which groweth until it be ripe proveth very good. Even so this age hath brought forth many writers, and infinite vain writings, neither have we as yet seen for the most part, other then untimely fruits of Reformation, but when the ripe fruit appeareth, then shall we know the excellency thereof. Hereupon is it said in the Revelation, let him that is holy, sanctify himself better, which teacheth us to labour for perfection, by correcting the imperfections that be within us. Moreover I say that often times the Catholic Doctors do in their pulpits strive against our Doctors and obtain all the victory, where as if they had to deal with a party, they might be forced to divide it: for he that maketh his own hands to play each against other, is still sure to win all, but if he should set them to wrestle with an other, is in danger to lose. But no man can say we have done amiss, in giving over the Catholic Doctors, maintainers of superstitious doctrines, to the end to cleave to others which maintain no superstitions.  
Superstitions than have separated us from the Pope, not the state of the Clergy. For we do allow of the state of the Clergy, as being ordained by God, so long as it cleaveth to God's laws, which do allow the estate thereof, upon condition, that they renounce all superstitions repugnant to God's word, and exercise equity, charity and mercy.  
The Pope and his supposts do say, 
13  that Reformation is a new matter, and must therefore be authorized by miracles, holding as a principle, that every new doctrine must be authorized by miracle. Which if it be so, I say their superstitions ought rather to be authorized by miracles, as being more new than the religion of the Reformed. For the Pope's most ancient superstition is the same of the Cross & of Relics, which holy Cross Helen the mother of Constantine the great found after the Council of Nice: & the rest have crept in since in process of time, as Images, abstinence from marriage, Purgatory, & such like: & those which were brought in by Helen the mother of great Constantin, & grand mother of superstition, have already continued 1260. years, which is the term to them prefixed in the Revelation, so as thereby we may know, that they are come to their full period. I say therefore, that the pure doctrine continued from the Apostles unto the Council of Nice: & that superstitions crept in since. This doctrine then which was before the superstitions which were brought in by Helen, and by the Popes augmented, was pure, and yet more ancient than superstition: and is the doctrine which the Reformed do shoot at. The Religion therefore of the Reformed, is more ancient than the Pope's superstitions, and therefore need not to be authorized by miracles: having already been authorized, by the same miracles, which our Lord and the Apostles did work: and Popish superstition being the newer, standeth in greater need of authorizing by miracles: yea and thus much will I maintain, that albeit it had miracles, yet might they not suffice to make it of authority: For no miracles can authorize that doctrine, which the holy Scripture declareth to be the doctrine of devils. 
1. Cor. 10.  Yea and Moses saith, that albeit a Prophet, or a dreamer, 
1. Tim. 4.  should prophesy or dream any such dream, 
Deut. 13.  as should peradventure came to pass (which were miracles sufficient to authorize any good doctrine) yet if the same should preach false Gods, he were not to be believed, but presently to be stoned to death. Howbeit I say, that in Popery they preach no false Gods, but they do things equivalent thereto. For every thing whereto man doth erect any worship, is by that worship made a God, so that as many Saints as they call upon and serve, by erecting any worship unto them, so many do they make Gods, and therefore albeit they could work miracles to authorize the doctrine, yet ought such miracles to be accounted among the miracles wrought by the Heathen oracles aforetime. But in as much as the Pope's favourers do say, that Reformation is a new doctrine, and must be authorized by signs and miracles, I will give them one, howbeit I will give it after the same manner as the Lord gave it to the Scribes & pharisees, 
Mat. 12. 39  even the sign of the Prophet jonas, taking it out of the holy Scripture, and referring it to a matter which was yet to do. Likewise may I say that the perverse and adulterous nation requireth signs, but shall have no other signs given it, than the same that God gave in the Revelation, that is, that if we see and that shortly, the same to be fulfilled upon the Papacy, which is foreshowed of the beast, & upon Rome that which is foretold of Babylon: also that we see the faithful that live under the Reformation, triumph over the beast, over his Image & character, & the number of his name, & restore to Babylon double according to her works, and to fill double unto her in the cup that she hath filled to us: Then shall the same be to them a certain sign, that the Reformation is of God, and that it is the seal of our approbation.  
But what greater miracle do you crave, than to see in France a handful of the Reformed, committing many oversights in the state, and many times suffering themselves to be snared through overmuch simplicity, still hold out, notwithstanding all the subtleties and endeavours of so many mighty and wise men of this world? I wonder that never a Catholic Doctor will reason according to the discourse of gamaliel and say, 
Act. 5.  If this Reformation be of men, 
1 Tim. 4.  the Clergy need not to sell their domains, and consume their revenues for the authorizing of it, for it will come to nought of itself, but if it be of God, the Clergy have less reason to waste their goods to make war against God.  
S. Paul testifieth, 
1. Tim. 4. 3.  that abstinence from marriage is a doctrine of devils: I know there may be sundry cavils alleged to blemish this matter, howbeit it can not be so well scoured but there will remain some filth. It may be demanded why he calleth it a doctrine of devils. I answer, because it is a doctrine repugnant to God. For God said, It is not good that man be alone, speaking generally of all, as well of the Clergy as of the laity, and the Pope thinketh it good that man should be alone, 
Gen. 2. 18.  namely a Clergy man, wherein he cotrarieth God, & so did Satan contrary God when he said, You shall die the death. Again, marriage was ordained for three causes, whereof two were expressed in man's creation, 
Gen. 2. 18.  videl. that woman might be a helper to man, 
Gen. 1. 28.  and for the generation of children. The third cause doth S. Paul express saying, 
1. Cor. 7. 9  that it is better to marry then to burn, so showing it to be a remedy against temptations. I may therefore demand, sith God gave this law generally to all men, why should the Clergy be deprived of a common law? For sith temptations are common, they do as much assault the Clergy as others, and they being thus deprived of the common remedy, must of necessity fall, and so is this a snare which the devil hath set up to cause them to stumble, and a yoke that he hath laid upon them under the pretence of holiness. Now if any will object the saying of S. Paul. That he which marrieth his daughter doth well, but he that marrieth her not, doth better, I answer, that S. Paul in the same place saith, 
1. Cor. 7. 36.  Faciat quod vult, non peccat si nubat, which is, let her do as she shall think good, she sinneth not, though she marry. And proceeding in his purpose he saith, That the father may keep her a virgin, it is to be meant, If she will, according to the former saying, That she do as she will. This my version I authorize by S. Paul who saith, that he speaketh not this to set a snare: for to force the maidens will, were as much as to set a share in her way: and therefore I conclude thereupon, that they which of voluntary abstinence from marriage have made a law, binding the people to one of these extremities videl. either to forbear marriage, or Ecclesiastical functions, have set a snare and undertaken more than S. Paul. In sum, we may see that the devils erected this snare to cause the Clergy to fall thereat: and thereof it cometh that S. Paul termeth abstinence from marriage, a doctrine of devils, I speak of the priests vowed chastity, which is subject to a law. Even at the Council of Nice did the devils endeavour to bring this their doctrine into the Church, but Paphnutius withstood it, and the Council would not admit it: whereof we gather, that the Church until the Nicene Council, was free from those superstitions, for the which we have forsaken the Papacy: And so I now say, that if they mean to allow the Catholic Religion, they must procure it to be received in like form as it was at the Council of Nice. The League laboureth to bring the yoke of the Tridentine Council into France, but we crave the liberty of the Nicene Council, that is, the state of the Church may be such as it was from the time of the Apostles until the time of the Council of Nice, while there was neither Pope nor superstition.  
S. 
14  Paul teacheth us to pray in an intelligible language, to the end the people may be edified: whereof it followeth, that God's word and matters depending thereupon, aught to edify the people in that language which they understand I do omit many other particular points, easy to be decided by such as can frame themselves to a desire of well doing.   

AN APOLOGY FOR THE GENENERAL CAUSE OF REFORMATION, against the slanders of the Pope and the League.  
THE II. TREATISE.  
WE have promised to feast our readers with divers fruits, 
1  and in part of performance thereof, have hitherto set before them, only Instructive and Theological fruits, It resteth now that we present them with fruits Politic & admonitory: therein addressing our discourse to the King and the Clergy: & after speaking of the Pope: & turning again to the Catholic people, we will also entreat of the Reformed Princes, against whom especially the Pope hath addressed his slanders: and then of the Ministers and Reformed people.  
The king hath promised, yea sworn to drive all heretics out of France. It is a good vow that his Majesty hath made, only the question is to see who those be. Now is it so that they be heretics, which err in the principles of faith, and so consequently they which have revolted from the faith are the heretics: The Pope maintaineth a doctrine contrary to the Gospel, which in express words by the mouth of S. Peter, yea and of jesus Christ himself doth forbid the usurping of dominion over the lords inheritance, and the making of merchandise of men, or men's souls, as the Revelation calleth it: and therefore he is an heretic, and in performance of the kings vow, aught to be driven out of France: I say, driven out of France, that is to say, his dominion driven out of France.  
It is alleged, that no heretic ought to succeed to the crown: To this article may the king of Navarre well subscribe, for in him is not to be found any one spot of heresy, but it is a slander of the Pope, who dareth him this charity, to the end to weaken the party of the Reformation and so to strengthen the League so strongly, that it may overrule both king and commons, and shut up the king in some Covent of Charterhouse Monks, for to make one of the League, a creature of the Popes, and one of the king of Spain's Pensioners, king: and through him to trouble the whole state of France, and abolish, the privileges of the French Church: For long hath the Pope longed to set in foot, and many a day hath he begun to molest the French kings: now he shieldeth himself under pretence of Reformation: but where was Reformation at the wars of Milan, when the Popes did nothing but lay snares for the kings of France, in the behalf of the Emperor and king of Spain? who so will peruse the remembrances of Bellay, shall therein find examples enough: yea now albeit the cause of the Reformation were not, yet would he find occasions to trouble the kings of France, and therefore it is an easy matter for him to find that pretence, thereby the more cunningly to compass his drifts. And had he even set his foot upon the kings throat, yet were it no news, for he hath done as much to the Emperor: or had he thrust our king into some Monastery, yet should he not be the first, either Emperor or King of France that the Popes have couled.  
Many times did I marvel why the Popes should accuse the Reformed Princes of heresy, yea and all Reformation, but having read the 12. Chapter of the Revelation, where it is said that the Dragon and old Serpent, which is the devil, do accuse our brethren before God both day and night, I was resolved: for it is not unnatural for the child to imitate his father's actions.  
The king hath been counseled to permit but one Religion in France: the counsel is good, if it may be compassed by reason. There be two ways to achieve it, or at the least to try it, for man purposeth, but God disposeth. The first is the same, which the Turk useth in maintaining of Mahomates law, and that is the sword: but this means is bloody, cruel and doubtful, for the blows are to be divided, and he is assured of winning nothing but stripes: yea and it is tyrannous, whereof we conclude that the king will never take that course, unless he be forced by the League, & work tyranny against himself. For this we know, that by nature he is no tyrant: & so that if it come to that pass, all Frenchmen in reason are to take arms to free the king from the tyranny of the League. Also to take away a schism is to put out a fire with fire or with oil: But fire is never quenched with fire, but with water: that is, the fire of schism must be quenched with the water of reason, which is stronger, and standeth with more equity than war itself. The other means is sure & may be performed without bloodshed, yea it is a Christian mean, grounded upon reason, truth and godliness. It consisteth in rejecting the yoke of the Spanish Inquisition and Council of Trent, propounded by the League, & restoring the Catholic Religion to the liberty of the Nicene Council, free from the Pope and burden of his superstitions. This course if the king would undertake, we should never need to fear the League: for albeit the League and Clergy would cut of all the faction of Reformation, yet should not Reformation quail, for God upholdeth it, and for proof hereof, the experience of 30. years might suffice: But if the king and Clergy would favour the cause of Reformation, the League would make no greater haste then to hide itself. The Clergy may imagine, that this can not be done without their hurt and loss, in respect of divers donations, made upon some abuse, or superstitions and unlawful use: hereto I answer, that it is not necessary, that, that which hath been given to an unlawful intent, should therefore be taken away, but rather converted to a better use, as were the 250. golden censers offered for a conspiracy by Cores confederates, 
Num. 16.  which were converted to a good use, vid●l. to be turned into golden plates, to be laid upon the lords altar. Even so that hath been given to pray for predecessors souls departed, may be converted to instructions for successors survivors, or to pray to God for them: & so should the Clergy incur no loss. But if the Clergy will not be content with so manifest reason, but obstinately bending against the truth, seek our subversion, we will leave them to try in vain, how to root out Reformation and waste their revenues: for we know that in the end they shall be forced to come to it: God can well enough reclaim them, either of their own accords or by great punishments, and therefore let us suffer them to run their race: for when they have run well, they must stay, and yield thereto.  
When a man hath a suit, it helpeth much to do his whole endeavour, and to offer his adversary all just and reasonable offers: for by that means he may bring his adversary to reason and agreement, he also cutteth of all suits, or else convinceth his enemy of frowardness, and so justifying his cause, inclineth the judge to favour him. Even so we knowing that we are to deal with the great judge which is God, also that we own a duetic to our king do seek to find out all means how to satisfy him with reason, and to turn away his wrath, which the Leaguers do wrongfully kindle against us, and therefore we offer to the Catholics so much as in right, reason, and equity we may, so as it is not our fault, and we do wash our hands of it before God: and thus they are to see that in contemning the just motions that we make and propound, they disdain not us, but the truth which is of God. For if they have any harm, it is their own fault, and God will not punish them but upon evident & just reason, for their contumacy, in that they would not obey his truth.  
If a man inviteth his friend to his table, & at dinner offereth him an apple to eat, and it chanceth a worm to be therein, as sometimes it happeneth, he will not urge his friend to eat the worm with the apple, but will give him leave to take away the worm before he eat the apple, even so now the Catholics do invite us to eat of the fruit of their Catholic Religion, wherein lieth a worm, which is the Popish superstition, yea even the Papacy itself, let them then take out the worm, or suffer us to take it out, and then we will not refuse to eat of that fruit that is offered.  
Moreover the Reformed Religion is no other but the ancient Catholic, such as it was from the time of the Apostles unto the Nicene Council, and differeth not from the Catholic at this day, but in things contrary to God's word, brought in since the said Council, as is the Pope's domination, repugnant to the doctrine of the Gospel, taught by the mouth of jesus Christ and S. Peter, which forbidden the usurping of domination over the lords inheritance, and of other the consequences of the Papacy, as are the superstitions, which have borne sway since the said Council, and were brought in immediately after the same, and since have been augmented and upholden under the Papacy. I say, that if his Majesty would so greatly benefit his Realm, equity would require that it might be done by the consent of the Reformed plaintiffs, being called and freely heard.  
This one question will I propound: why our Lord among his Apostles would not have one greater than an other? also wherefore he hath expressly forbidden them to usurp dominion, 
Luk. 22. 25.  whereto I answer, 
Mat. 20. 25  that his intent was, they should be subject to Civil dominion, as the Priesthood of Aaron was subject to the judicial seat of Moses. And wherefore? We know that sometime there fall out superstitions, which are to be Reform in the Church, 
4. King. 18. 4.  as was that of the brazen serpent in the time of Ezechias, and Idolatries in the days of josias, and such if the kings do suffer, 
4. King. 23.  the Lord will call them to account for them, and making them accountable, it is also reason he should give them power to correct, and that this power should not be in subjection to the Bishops. So did Ezechias and josias bring into the Church of Israel, such a Reformation as we crave in France, neither therein depended they upon the high Priests, but as having dominion, commandeth the high Priests to break the Idols, and to purge the Temple, neither needed they to call any Council for the determining of those matters, but did with all speed set hand to that business, to the end to take away the evil, so soon as they knew of it. But at this day the Kings and Princes of Europe, in stead of maintaining their authority which God hath given them, do refer themselves to the Pope, and the Pope to the Council of Trent, which hath rather impaired then amended their affairs. Thus do they as it were seek Physic after a man is dead. And the contempt of the Privileges which God hath given them, hath brought their Realms and dominions into trouble, namely France, where as had the king maintained the authority which jesus Christ attributeth to kings, and following the example of Ezechias, had Reform the superstitions of the Church, his kingdom had been in peace: yea had he employed the forces, which the League hath employed against himself, in the recovery of those countries, which his predecessors have lost, he might have recovered them, or obtained a new crown. Thus much more will I also say, that in case his Majesty would undertake the compass of that which we propound, he should not need to fear the threats of the League, which how loud so ever it speak, should soon be glad to say little, yea and those that now dare face his Majesty, should scarce find dens enough wherein to hide themselves. There is nothing to hinder the king, following the course of this advise, from achieving by reason, that, which if he labour to conquer by the sword, he will with great difficulty bring to pass: And surely he hath but bad counsel, that will put himself into bondage when he may go free. jesus Christ freeth our kings from the Pope's yoke, & submitteth them to himself only: they will not be tributaries to the Emperor, & yet stoop to his creature. Such as are in bondage seek to purchase liberty, but our kings buy bondage, yea and that very dearly: some with great treasures, that are transported to Rome: other with much bloodshed of their subjects, destruction of their countries, & trouble of their estates: for the Popes have troubled many Kings and Emperors, against whom they have bend themselves, even to the treading upon their throats, and uttering contumelious speeches, comparing them to Dragons, Aspics and Basillickes: others they molest by stirring up their neighbours against them: and others have bought their bondage with the price of their sceptres and crowns, whom the Popes have shut up into Cloisters and deposed from their thrones: neither have the kings only, but also all France bought this bondage very dear, and with much bloodshed. O France thou art named France of thy freedom: but thou shalt never be free until thou freest thyself from the yoke of the slave of slaves, who keepeth thee bound in the bondage of conscience and perpetual trouble of thine estate.  
Pope Gregory sought to make his Papacy famous by the correction of the Calendar, wherein he forgot that which should be the principal in a Calendar, which is to make it begin with an Equinoctial or a Solstice: but admit he did very well, yet was this correction a matter of small importance in respect of the correction of such superstitions, as trouble the whole state of Christendom at this day: whereupon I say, that the king might make a far more famous and necessary correction, videl. by correcting the superstitions that are repugnant both to the conscience & estate & so celebrate the memory of his kingdom, with a far more excellent Character than Pope Gregory hath done yea and that after the imitation of those, that have been better qualified in God's word, than ever was Pope Gregory, namely Ezechias and josias, who were the Reformers of the Church, Manasses also though first a deformer, yet after also Reformer likewise. S. Paul in the beginning a persecuter and destroyer of the Church yet after a builder of the same and still it lieth in God's power to raise up such. The League weeneth to have brought the king to that stay, as to set foot upon his throat, by laying of snares for him at Paris, and driving his faithfullest servants from about him. They think to make their account to do all that they may, say all that they dare, and imagine all that they lust: but all are not out of heart, that do dissemble. The League purposed to muffle up the French, with the Spanish Inquisition: but the Frenchmens necks are not fit for such a yoke. The French naturally and for the most part hath his heart at his tongues and, that is to say, is open, free and without colour, not being a double hearted person, neither hypocrite nor dissembler, as be they that suffer the Inquisition to bridle them. Wherefore it is a fit means to lead the League to a downfall, and to convert the Papacy into a Popedom abolished.  
The Pope's purpose in devising the League, was no other but to make a metamorphose of our king, even a more real metamorphose then the transubstantiation, in converting him from a Hieronimite King, into a Charterhouse Monk sometime king. I know the king is a great Catholic, yet think I not that he so loveth the Pope & his superstitions, that therefore he would change his Crown for a Charterhouse Monks cowl.  
As for the Clergy, 
2  it is no marvel though they would maintain their estate, for it is a thing natural, neither would the Nobility upon necessity do less for theirs: I will not be a sharper censurer of their estate, than Christ was of the pharisees: But alas how lamentable is the wretchedness of those that uphold superstition, and persecute such as will not obey the same? Let them think upon their business, it is no small matter to become God's enemy: for who soever oppresseth the consciences, submitting them to a yoke repugnant to God's word, maketh himself an enemy to God. And truly they might maintain their estate, albeit they abandoned superstition, yea and obtain the privilege of marriage, which at this day is no small matter in France, in respect of the numbers of men slain in the wars, and the quantity of rich enheritrixes left: as well widows as maidens. I marvel also what reason they have to withstand Reformation, which containeth nothing repugnant to their estate, neither any thing that is not commodious for them, and chose rather to cleave to the Popes, the ancient secret enemies to the kings of France and the French Clergy, who upon hatred to the French Clergy, have made a Decree at Rome, that there shall never be created Pope of the French Nation, and that hatred have they always showed against the French kings so oft as opportunity would serve, not in words only but also in deeds. But most of all I marvel why the Clergy have entered the League, to make war at their own charge against Reformation: herein hath the Pope played the Clergy as brave a trick of a Pharisie as ever man did: for he hath loaden them with a great burden, whereto himself would not set his finger: & so far is he from entering into any charges thereof, that he hath even washed his hands of all. In like manner hath he also brought the king of Spain into great charges, about the building up of this sea monster his naval army: promising him a million of gold, so soon as his power should set foot in England, and this million of gold could he well enough wrest from the poor by his Bulls and Pardons: but when the king of Spain's Ambassador came to demand this sum, his answer was, that he would not deliver it before the army had set foot on land, so that notwithstanding what soever the Ambassadors earnestness, he could obtain nothing, for he told him, that this money which had been given for the poor, ought not so lightly to be parted withal: albeit since he could employ part of the same, namely 150000. crowns upon the purchase of a Marquisate for his nephew. This is a cunning player at the Bohemians game, yet looketh he not whether he be within or without, all is one to him so that he may get, but in getting he forgetteth nothing. Now in your opinion, if he thus mocketh the king of Spain his eldest son, and the chief pillar of his house, what will he do to these, whom he hateth of old? will he spare them, or hurt himself to do them good? And the League is it any better for the Clergy, then for him, sith the Clergy must rather bear the charges than he? No, it is more for the Pope: for it worketh for the state of the Pope, not for the state of the Clergy, considering that Reformation contrarieth the Pope's estate & not the Clergies, but the Pope is not content with making the Clergy spend their revenues, but withal he forceth them to sell their domains, a matter never accustomed before. The ancient kings of juda in time past, did rather sell the vessel of the lords house, 
2. King. 16. 8. and 18. 16.  then meddle with the Clergy, but the Pope had rather make them not only to consume their revenues, but also to sell temporalties, then to employ the Images and superstitious Relics erected contrary to the word of God: so dear unto him is that that God hateth, and so much doth he contemn that which God hath ordained. Besides the Clergy may see, how being once burdened with these charges, the king having begun to levy the tenths, hath since continued the exacting of them: In the beginning they thought they should be levied but for one year, and so to cease, but since they have been brought into a custom, and thereof it is come, that the Clergy conceived an imagination that this exaction would never cease, without the rooting out of all seekers of Reformation: and thereupon they consented to the League, so to get out at once: and in the mean time have sold their domains, and yet must nevertheless pay their tenths: all which notwithstanding Reformation is never the more rooted out: besides that, albeit it were rooted out, this subsidy would neverthesse's be levied, under colour of preserving the Church from like inconveniences. Neither is there any remedy whereby to eschew this consequence; but by taking part against the League, which doth exact these revenues: that is, by declaring themselves servants to the king, and enemies to the League, and taking to the support of their estate, such persons as regard not the Pope, who hath laid this burden upon them. Moreover I doubt not but the Clergy are faithful to the King, but nevertheless the League is a conspiracy of the Pope against the crown of France: but all that are of the League, are not of the conspiracy, neither do they understand the purpose thereof: and the Pope made it not to Reform the time of Philip the Fair, when he caused the kings own children to conspire against their father: but it is an old practice of the Popes, to shuffle the French kings cards, and to seek revenge of the Pragmatical Sanction, as well against the king as against the Clergy, but he is glad to take the cause of Reformation for a cloak, to the end under pretence thereof, to do that which otherwise would be very hard for him to do.  
But I pray yond, what cause have they to obey a foreign Franciscan Friar, rather than some one of the French Clergy? For the Pope hath been a poor Monkish devil, that hath cast his coat to catch the Papacy, and would now gladly uncrown the king to make him a Monk. There be among the French Clergy many Princes, Lords and men of account, whom we might better obey then a Franciscane at Rome: howbeit if we must needs obey a Franciscan, are there not enough in France, that do better deserve it then he, who was never created Pope but upon favour, rather than the worthiness in him? But in case a Romish Franciscan were fit to govern the French Clergy, yet were it requisite he were brought into France, so to spare both labour and cost, and to be nearer his flock, for it is never the property of a good shepherd, to lie far from his fold: but now a days we make such shepherds, as do never visit their flocks, yea that never see the flocks, that they entitle them selves shepherds of.  
To the end to ship the Clergy in the League, they were persuaded, that within six months the Reformation should be utterly extinguished, & now there have passed above four times 12. and they yet never the nearer, saving in multiplying of expenses, they have but set forward their own destruction, and, yet are they to take new deliberations. I wonder they know not that it is in vain to strive against God. There is no counsel against God that can prevail, well may they make many meetings, either of Synods or Estates: but if they enter any counsel against God, he will scatter them, yea albeit they hide themselves, yet are they not hidden from him. Let the Clergy account all the charges they have been at, and the purchases by the League returned to the profit of the Clergy: & then let them come to substraction, so I am assured they shall find that the Clergy hath scattered, rather than multiplied, so as the remainders being put to interest, will never bring them any profit, neither yet augment their revenues: let them reckon what goods they have sold, and what rents they have consumed, and they shall find that they do amount to more than that that hath been sold from the Reformed, yet shall the Reformed in the end recover theirs again, but so shall not the Clergy.  
As for the Cardinal of Bourbon, it were better for him to shoot at the sovereign Bishopric in France, them at the crown, & to practise the succession of the Crown for his nephew the king of Navarre, yet not by a League or conspiracy against the king. So might he erect two good pillars to bear up his house: & this might he do without stirring up such Tragedies, as are now seen in France: as also the estate of a sovereign Bishopric might more easily be given him, in respect that already he is one of the chief Princes of the blood, and both Primate and Peer of France, besides that he should aspire to that, which standeth with the vocation of his Priesthood, which also he might enjoy during the king's life: for it may be the king shall outlive him, neither will it become him to renounce his Priesthood, wherein he hath kept himself unto his old age: as also he may think, that such as promise him the crown, using his pretence to the overthrow of his family, do well know that charity beginneth of itself, also that there is no man, having means to dispose of the crown, but will set it upon his own head rather than on a Priests. Besides in as much as there are some whose promises, gifts and succours may be suspected, he can not but speed well in following the Apostles counsel, which is, that every man walk in his vocation whereto he is called: 
1. Cor. 7. 20  he is called to the Priesthood, let him then so continue, and let him that can not be Moses be content to be Aaron.  
I have before noted for a fault in the Reformed, that they have not made sufficient offer to the Clergy, of the enjoying of their rights under the Reformation, which is true: but it hath been a greater fault in the Clergy, to imagine that Reformation would take from them all that it offereth not. It is most certain that this forejudgement hath more hindered the cause of Reformation, than the arms of the Leaguers. For the League began to work her effects but in these last troubles, where this forejudgement hath been an ancient stumbling block of old in the way of Reformation, neither had the Clergy ever bend themselves so sore against it as they have done, had not that been: howbeit it is not forejudgement given, but taken, yea and by the Clergy taken out of season, without sufficient cause given by the Reformation, on whose side there was no other fault, but a trespass committed for want of advisement, by uncircumspection & mistaking, neither was there any offence at all, but by taking the matter over sharply & indirectly, considering that the Reformation never attempted any thing against the Clergy, but the Clergy against the Reformation in all the wars, namely in the last: wherein contrariwise the king of Navarre hath evidently showed, that he had no quarrel to the Clergy, in that he hath hitherto forborn the Clergy, albeit they entered into the League against him. In deed I say, that they of the Reformation might have offered the Clergy those things that I set down, yea and have procured and craved them, when they laboured to have the chambers divided for the decision of process. But this is no sufficient cause to kindle such a schism as the Pope hath raised. For I account him the cause of this mischief & forejudgement, because he always mingled the Clergies cause with his own, persuading the Clergy men that it generally concerned all their estates, and herein have the Clergy been to blame, that they never sought out the ground of this controversy: for had they sought never so little, they had found that their estate was not in question, but the superstitions, which had they taken away, they had ended all schism. Whereupon we perceiving the Pope's subtlety, who seeketh to make the Reformation odious to the Clergy, by persuading them that Reformation will overthrow their estate, do raise up a shield against that shaft, that is, by dividing the Clergies cause from the Popes, and proving that Reformation doth not contrary the estate of the Clergy: beside, taking the same shaft, we return it into the flanks of the beast, by proving that the Reformation shooteth at the Papacy, as being enemy to the Pope's estate, because he is the beast mentioned in the Revelation, which hath made war against the Saints, and being wounded to the death, shall also be healed again, as he hath been already wounded to the death by the doctrine of the Martyrs, and healed again for a time: but being now broken out again, he can never be cured, and it can not be but deadly and past cure.  
For I say of the Pope, 
3  that his estate is pernicious as well to the conscience as to the state: It was brought in by guile, it is increased by bribery, and it is upholden by tyranny and turmoils, as tyrannising the consciences, and troubling the whole state of Europe. He hath maintained the superstitions, of Relics, Images, Invocation of Saints, Purgatory, vowed chastity and such like, and the same will breed his destruction. I confess that God's word admitteth Ecclesiastical dignities, even to the sovereignty after the order of jethro, but it admitteth not any domination of an universal Bishop: nevertheless if there were no controversy but the degree, yea and albeit there were some abuses, yet might it be borne: but seeing it maintaineth such superstitions, as are directly repugnant to God's word, & for the same tyramnizeth the faithful, it can not be borne: neither can we do better, then to abandon it as the enemy to Christ and his truth, yet do I say, that albeit he will renounce all superstitions, yet ought not the faithful to be bound to obey him: for no man can lay upon the faithful the yoke which the Lord hath not laid upon them: but I say that this degree were more tolerable, than the superstitions which are the doctrines of devils.  
But to omit all matter of Religion and conscience, and to come to the state: wherefore serveth the Papacy but to trouble the state of Kings & Princes? It hath put the King of Spain to great charges, and made him buy a reproach very dear: It hath made him to arm himself to take a fall, and to stoop under a woman's arm. It maketh him to maintain an Inquisition, which is but a Popish tyranny, and can not but breed his destruction. But what good hath he done in France, in causing the subjects to enter League against their king, yea and arming the king against himself? for by destroying his Reformed subjects, what doth he destroy but himself? And had the king employed those forces against others, that he hath employed against himself, he might with honour have purchased an other kingdom as great as his own, and now have been at peace, where he is still in trouble. I say that the king hath seemed to fight against himself: but not properly the king himself, but the League. For the king is a good Prince, but the League hath against his will wrought matters to his hindrance. Again for what serveth the Papacy in France, but to suck up her treasures? France would not be tributary to the Emperor, yet doth she pay tribute to the Empire in the Pope's person, who is but a creature of the Empire. Upon what reason are men to go to Rome to decide Ecclesiastical causes, as if in France there were no man capable of such decisions? If those of Rome be better, why cause we them not to come into France, but must still be at new charges to go to Rome?  
Nay why be not our Parliaments also translated from France to Rome? peradventure the Romans may be more capable to decide Civil causes then the Frenchmen: or sith the Pope hath the honour to decide the Ecclesiastical causes, we might give the Emperor the deciding of the Civil: but if the French be skilful enough to decide Civil matters, they can well enough shift with Ecclesiastical, if need require. But what doth the Papacy for the French Clergy, but overthrow them: by making them sell their temporalties & waste their revenues to enrich the League, starving themselves in vain about rooting out the Reformation? The Clergy warreth upon me as a professor of Reformation, but I pity them, seeing how the Pope entangleth them, and the League devoureth them to the very bones. How long is it since Christ's Vicar became a Turk, to seek to maintain his Religion by the sword? And of all these foolish drifts the people smarteth most, by encurring infinite losses and overthrows, upon a foolish fancy that the Pope hath taken to overthrow Reformation with the sword. I pray you if Reformation should have been overthrown with the sword, could one handful of people have stood these 28. years in France? could they yet have borne out, if God had not holden them up, considering how oft they have been assaulted, and as oft circumvented? But who ever went about to root out Reformation once planted in his country, and hath not laboured in vain? Only the Prince of Parma, who thinketh to have flourished ●olily in the Low Countries, but every blossom becometh not fruit, neither will his stalk make any sheaf wherewith to enrich the garner. Two things will overthrow him. The one for that he hath banished Reformation: the other because he hath hardly entreated the Catholics, by destroying their country & boors, as propounding this mark & principle, that better is a waste country than a lost, yet shall we see him leave that which he hath gotten, yea, & glad if he scape with his skin. This is a punishment that God hath inflicted upon Spain, for persecuting the faithful with the Inquisition: that she might have been rich with the spoils of the Indians, had she not wasted them upon the molesting of the Low Countries.  
If the kings Parliaments were entangled in the emperors hands, he would employ all his power to recover them, and his Ecclesiastical jurisdiction being snared in the Pope's hand, he laboureth not to recover it, the cause whereof seemeth to be only because the setting them free may cost him nothing: for he need do no more but forsake the Pope as the English & Dutch have done, neither shall he be able to open his mouth and ask, why do you so?  
True it is that the Pope's estate is hurtful and ruinous, but it is not hurtful to any but to those that be his partakers. It is hurtful to the king of Spain, in putting him to great charges and foolish expenses for nothing: and to France in setting the whole state in trouble. But what harm hath it done to England, to the Reformed parts of Germany, or to Suitzerland? it hath spit his venom but upon his own faction: forsake him, and he can hurt you no more.  
True it is, that at this time it seemeth hard to forsake the Pope, because of the power of the League: but give over the League, and let the King and Clergy abandon it, and you shall soon see both League & Papacy come to nought. And I know though it stay a while, that this will be the end of the game: when all is done, the League must unleague itself, and it will never unleague itself but with the Pope's destruction.  
The Pope's combat against the light of the Gospel, witnessed by the Martyrs and Reformed, hath resembled the battle between the moth & the candle, which burneth first her wings, and then her feet, so as she can not leave the game before she be wholly burnt. So hath the Pope singed his wings in England, Germany and Suitzerland, and can not but continue the game by the League, until the whole body of the Papacy be burned: you would say that the Pope and the moth are both sprung out of one double yolked egg, they do so resemble in their fight. Thus much I will say, that when the Martyrs complained of the superstitions, if the Pope had had any care to satisfy their complaints, his kingdom might have continued: But he persecuted them, and so lost his credit in the places aforenamed: yea now had the remnant of his kingdom been peaceable had he not stirred up the League: he thought by the League to confounded Reformation, and undoubtedly it will be his destruction. For the Christian kings shall thereby perceive, that he is a fisher for Eels, who seeketh to fish only in puddle water, and can not forbear troubling the whole estate of Europe. France shall know by experience that which the Reformed could never with all the eloquence of Demosthenes and Cicero have persuaded, that is, that the Pope's estate is ruinous to the people in making them in vain to waste the money, goods, & persons both of the Clergy & people, not caring for others dangers, so as he may bring his purpose to pass: and this forejudgement can not but at length procure the Pope's overthrow, which he hath found in thinking to overthrow Reformation, neither is there Pope, Emperor or King that seeketh the destruction of the truth, but destroyeth himself. If kings could well consider this point, they would never make such haste with their own harms to bend themselves against the truth: which if ever it took place, it is now in this period wherein jesus Christ will reign, and destroy every kingdom that shall withstand him, which is a song quite repugnant to the League. Hitherto it hath seemed that to get dominion they need no more but turn their backs to Christ: but now the case doth alter.  
But is not this wonderful, that so soon as jesus Christ showed himself to be the Lamb that should take away the sins of the world, the Wolves with their gluttonous nature have come to devour him, and at their approach have found him to have the paws of a Lion as being the Lion of juda? What may this mean, if he be a Lamb, how cometh it to pass, that he hath the paws of a Lion, or if he be a Lion, why beareth he the shape of a Lamb? O my friend, he is a Lamb, yet armed with the lions paws, to rend in pieces the wolves that would devour him.  
Well, let us a little more nearly consider the Pope's goodly effects: he hath armed himself with the Council of Trent, as with a Trident or 3. tyned fork to play Neptune & to command the waters. He hath shipped his Trident in the Spanish Galiasses: the South wind would not acknowledge this new Neptune, but scattered his Galiasses and broke his Trident, so as he hath but the handle left: that would he now make a sceptre, wherewith to play jupiter upon earth in France, seeing he could not compass to be a Neptune upon the sea. But his Tridents handle is no longer fit for aught but to make a hatchet steal, wherewith to hue out a chariot to march in more magnificently, but this chariot will prove Phactons' chariot, and shortly utterly overthrow his holiness.  
The League likewise will be I say, the destruction of both Pope and Papacy, which I will prove by two reasons: one because thereby the Kings, Clergy and Commons may to their costs learn the hurt that they take by the Pope's yoke: and experience teacheth those things, which Rhetoric was never able to persuade. An other, because the effects of the League have hitherto been very vain and unprofitable, and will be hereafter, so as finally the League must break without working any effect, and it can not break but with the Pope's ruin.  
But who will hereafter give ear to the Pope's Counsels, knowing them to be so pernicious, as by this League they do appear? In it hath he deceived himself, by employing his coin upon the purchase of his own destruction: for it is most certain, that the breaking up of the League is the Pope's overthrow, & it will not be long before he shall stand in need of the pieces thereof. He hath also deceived the Leaguers by procuring them to make great levies, wherewith to purchase mighty disgraces for nothing. He hath deceived the Cardinal of Bourbon, by feeding him with a vain hope of the crown of France, albeit he purposed to bestow the Crown upon a more factious person than he, he deceived the king, in labouring him to root out the Reformation, to the end afterward with more ease and without controlment to lay hands upon himself, and send him into some Monastery, & so to substitute an other at his devotion. And he hath deceived the Clergy, by causing them to waste both domains & revenues in vain, and finally he hath beguiled the people, in bringing them into great calamities of war, promising them peace, & performing nothing but war. But the Reformed could he not deceived, for they trusted him not. To be brief he hath deceived but himself, & those that are his. But who can imagine that God will bless the Pope's cause, who termeth himself Christ's Vicar, and yet fighteth with fraud and perfidy, with treason and poison, to uphold superstitions against piety, falsehood against truth, and the doctrine which S. Paul termeth the doctrine of devils, against the pure and sound doctrine of jesus Christ?  
Most certain it is, that the League is a conspiracy of the Pope against the crown and state of France: also that the Popes have still even of old, practised to be revenged, as well of the French Kings, as of the Clergy for the Pragmatical Sanction, and of long time have cast with themselves, how to subdue the Clergy to their domination, as being very sorry that they can not achieve their purpose, and now are glad to make Reformation an argument or pretence, whereby to bring their drifts to some issue: and therefore the Pope exerciseth the king, in procuring him to labour the rooting out of Reformation, which is a double weakening of the king. For those whom the Reformed in their defences have slain, hath the king lost, and the forces of the Reformed, which might greatly strengthen him, are thereby also made unprofitable, yea even hurtful unto him. After all this doth the Pope cause the League to give the king a spurn with the footein Salluce, to the end that way also to exercise him, and there to employ the rest of his forces: that the king's side being thus weakened & the strength of the League coming on on the other side, they may be assured to do with him what they list. Let the King the Clergy and all France hardly think upon this point: it is of no small consequence: it importeth but even the whole state of France. For my part I will tell you what I think: all shall be as others list: yet am I assured, that the success of things will show the right of mine advise, & wise men will allow thereof. Under correction I say, the king may herein imitate Neptune when he commandeth the winds in Virgil. Quos ego, sed motos praestat componere fluctus. That is, he may first appease all Civil wars among his own, and then use his own against strangers. A great rope is ordinarily strong, but divide it into three or four small cords, and you may easily break it, even so is it with the Pope: he knoweth the whole power of France to be strong, & therefore seeketh to disunite and sever them, and to disperse them into four or five factions. One of the Reformed, an other of their contraries, an other the adversaries to Salluces, the fourth the League, & the fifth the King, which do withstand then: but the King may reunite to himself all his subjects, in his own defence against strangers: and withal soon recover all that the League hath usurped, and so have his revenge for the game. Thus may the king, if he please, see whether it is better for him to favour the Reformed, who are his faithful servants, or the the Pope that is his secret enemy.  
Moreover, I say that the League is a Popish conspiracy against the Crown and state of France, yet will I not say, that all those of the League be conspirators: for I am well assured there be many good men under the League, who if they witted that the Pope had conspired against the King, would renounce both Pope and League, and be the first oppugners of the Papacy. Others there are also, which will wax cold, when they see the League of so small effect, or the case alter, as undoubtedly it will, or else if they see the king determine to be master: so as it seemeth that no man may well be adjudged a conspirator against the king, in favour of the League, before his Majesty hath likewise declared, that he taketh the League to be a conspiracy against himself, and withal do prescribe a time for them to departed it, within the which who so shall not renounce it, but continued therein, shall be holden conspirators against the crown and state of France: and withal pardon all such as shall departed therefrom.  
It were also requisite (under correction) that the Clergy should denounce the Pope a schismatic, for setting division in the state, and therefore that his Majesty, prosecuting the steps of his ancestors & predecessors Kings of France, should make declaration of his intent, to uphold and maintain the French Church in her ancient privileges, together with the Pragmatical Sanction, amplifying the same, and proclaiming the same French Church, free from the Pope's yoke and all consequences of Popery. To the performing whereof, that his Majesty should also create one sovereign Bishop in France. Withal his Majesty might maintain the Catholic religion, howbeit under the liberty of the French Church, not under the Pope's yoke, who contrariwise should be denounced in respect of his secret malice, an enemy to France: besides his Majesty should declare himself the maintainer of Catholic religion, under the liberty of God's law, and of the primitive Church, and Council of Nice. This, if it might please the King to do, the state of France would be appeased and strengthened, and the Pope astomed, and the League set beside the saddle, so as malgre all her endeavours, she should be glad to quail, and so be driven to vomit up again, all that she hath devoured: yea how loud so ever she be, it would not be long but she would sing a lower note. Neither will I fear to avow (let others think and persuade themselves the contrary if they list) that the King and Clergy must now of the two ways, choose one, that is, either to put themselves in the Pope's mercy, or to renounce the Papacy. Now if he put himself in the Pope's mercy, their humanity may be well enough known, by the courtesy that the Pope showed to Frederick Barbarossa, who referring himself to his mercy, kneeled to him, while Alexander FOUR then Pope, with opprobrious speeches, set his foot upon his throat: and now if the King should do the like, the Pope would not put his foot upon his throat, but a Monks cowl over his head, wherewith he hath been long desirous to hood him: or perhaps he might escape somewhat better cheap, if he escaped as Frances Dandalus Duke of Venice, did escape the excommunications of Clement V. which was by creeping through the hall upon all four with a halter about his neck. 
Suppl. Chron.  For the Emperor jews FOUR cried Pope john XXII. mercy, and asked him forgiveness, which notwithstanding, the Pope kept him prisoner in a chamber three years, where in the end he died miserably.  
But now let us see what the Pope's excommunications are: they are but conspiracies against princes, as appeareth by the excommunication of Pope Cregorie VII. who excommunicated the Emperor Henry FOUR & gave the Imperial Crown to Rodolph Duke of Suevia, who died in the performance of the Pope's conspiracy. And as for the Pope's wickedness, it appeareth, in that by a Council holden at Worms, and another at basil, an. 1085. he was deposed from his Papacy, as a sacrilegious person, and disturber of the Empire. It is also to be noted, that this Gregory procured the Saxons to revolt against the Emperor, and alienated his subjects from him, yea even his own mother. Pascal II. made Henry V to rebel against his father, whom he kept prisoner in his town of Liege, where he caused him to be so hardly entreated, that he died, neither would the said Pascal suffer him to be buried. Yet is it to be thought, that he had no better ground than his predecessor, who for the like doings was deposed from his Papacy. What greater impiety can any man desire then this of the Popes, who set the mother at debate with the Emperor her son, & armed the children against the Emperors their fathers? Likewise Pope Gregory the fourth caused the children of jews the Meek so to conspire against their father that they detained him three years in a Cloister, even until that the French Nobility and Clergy withstanding them, restored him and caused the children to ask their father forgiveness. As much would the Pope now do to our King, but I hope our Nobility and Clergy withstanding will not permit it.  
The vanity of these excommunications and condemnations also appeareth in that one Pope or Council releaseth them whom an other hath excommunicated, and not only so, but also that some one Pope excommunicateth, releaseth & again reexcommunicateth some one Emperor, as appeareth by Frederick the second, who was excommunicated, released & reexcommunicated thrice: And, which is most of all to be noted, Pope Adrian the fourth being corrupted with money given by William king of Sicill, & the Milaners & other estates of Italy, excommunicated the Emperor Frederick Barbarossa: 
john of Cremone.  Thus are the Pope's excommunications against Princes as saleable in the Pope's shop, as the pardons. But what greater treachery can we wish, than was that of Pope Alexander, who excommunicated the Emperor Frederick Barbarossa, to the end to arm him against the Turks, and the whilst sent his lively picture and letters to the Turk, to procure him to be taken? Afterward the Emperor seeking to be revenged of this deed, was by the same Pope forced, as is aforesaid, upon his knees to ask him forgiveness, who beside in spite with bitter words set his feet upon his throat.  
As for the Emperor Frederick the II. him did Pope Honorius the III. excommunicate, and again in favour of john king of Jerusalem release▪ but he was again by Gregory the IX. excommunicated, and then might not be released but for money. Thus are the releases of kings from excommunications, as saleable also as the excommunications and Bulls: This release cost him 120000. marks of gold, yet did the same Pope Gregory the IX. again excommunicate the said Emperor Frederick the third time, terming him the forerunning of Antichrist, wherefore the Emperor might have appealed as from a slander, howbeit if you take it that the Emperors were the forerunners of the Popes, the Emperor might have urged a Minimums. This Pope also called the Emperor heretic, whereby it appeareth, that the Reformed Princes are not the first Princes, whom the Popes have wrongfully excommunicated as heretics: for thereof grew the faction of Guelphs & Gibellines, which is an evident token that the Popes have been no other but perpetual perturbers of the Empire & whole estate of Europe. He that lust to reckon up all the Emperors, Kings & Princes that the Popes have brought to their ends, as the Emperor jews FOUR whom john XXII. procured to die, 
Supplem. Chronic.  as also Conradin king of Sicill, and Frederick Duke of Ostrich, who by the conspiracy of Clement FOUR were beheaded. 
Merdes Histoires.  Also how oftentimes the Popes have procured the subjects to revolt against the Emperors, or other their Princes, might find matter sufficient for a whole book. But what stand I upon these things, which are so plentiful in books? Read the lives of the Popes, the histories of Emperors, & the Chronicles of the French kings, and you shall find histories enough, that evidently do show, that the Popes never served but to trouble the state of Europe, even since the time of jews the meek, against whom the Pope Gregory FOUR procured his own children to conspire, as is aforesaid. But what greater rashness and vanity, 
john Maior.  yea even folly and frenzy would a man desire, then that of Pope Innocent III. who put the whole Realm of France into interdiction: and of Boniface VIII. who denounced the Realm of France to be fallen into the Pope's hands? But this wound the king applied the remedy of the Scorpion, for it cost the Pope his life▪ Besides that, king Philip the Fair forbade the transport of any coin to Rome. And it is to be noted, that the Pope's quarrel was not as then upon any hatred to Reformation, for that was not yet in question, but upon a desire the Pope had to trouble the state of the Realm. Neither did king Philip the Fair forbidden the trasport of any money to Rome as being a Reformed, but as a king desiring to maintain the state of France.  
True it is, that the Reformed Princes are not the first Princes that have been excommunicated, because they would not cleave to the Pope's superstitions: for Pope Gregory III. excommunicated the Emperor Leo III. for the same cause, namely, for that he would not suffer Images in the Churches: 
Euseb. Chronic.  wherein it appeareth, that the cause of the Reformed is not so new as it seemeth, beside that, it appeareth how ruinous this cup of devils which is Idolatry is, not only to the conscience, but also to the state, considering that it is the overthrow both of the Empire and Papacy. It is the ruin of the Empire, because that for Images this Pope Gregory FOUR procured all Italy to revolt from the Empire: 
Euseb. Chron.  and it is the ruin of the Papacy, because that for these superstitions Boemia, England, & most part of Germany have abandoned the Pope, as France also with the rest of Europe will shortly do.  
moreover there is great difference between being an heretic & being by the Pope denounced and heretic: for we know that the Pope hath sometimes excommunicated the florentines, and the Lawyers have affirmed the excommunication to be void, as proceeding of hatred, and his hatred against Reformation is well known to be the hatred of Cain, who hated his brother Abel, because Abel's works were better than his. Besides it is a principle of the Canon law, that one excommunicate person can not excommunicate an other, one heretic can not denounce another an heretic, neither one Apostate declare another an heretic or excommunicate person: the Pope being such a one we have just occasion to appeal from his sentence: but we can prove that he is an heretic, an Apostate from the faith, and excommunicate by such judges, from whose sentence he can not appeal.  
He is assuredly an heretic which leaneth to a doctrine repugnant to the Gospel: But the Pope leaneth to a doctrine repugnant to the doctrine of the Gospel taught by jesus Christ: therefore it followeth that the Pope is an heretic. My Minor I prove thus. jesus Christ in the Gospel forbiddeth his Disciples, whose successor the Pope termeth himself, to usurp such dominion over the Nations as Kings and Princes do: But this doctrine doth the Pope diametrally contrary, usurping dominion over the Nations, yea even over Emperors and Kings: the Pope therefore is an heretic. And S. Peter, whose successor the Pope termeth himself, doth forbid the usurping of dominion over the lords inheritance, which the Pope doth usurp.  
moreover S. Peter saith: There shallbe false teachers that shall make traffic of men, that is to say, make traffic of men's souls, as the Revelation doth expound it: but the Pope maketh such traffic by his Bulls: He is therefore a false teacher, and consequently an heretic. 
1. Tim. 4.  S. Paul also, whose sword the Pope saith that he beareth, doth say, that such as forbid marriage & meats, be Apostotaes from the faith, also that they be cleavers to spirits of errors and the doctrines of devils: he speaketh them of the Popes, who in their vowed chastity do forbid marriage, and in their Lent, meats. Thus the Pope bearing S. Paul's sword, beareth the sword that cutteth his own throat. And this we must also note; that there be some Doctors which uphold superstitions, others which forced by the Popes do endure them, as loath to part from them without their Prince's commandment: Now those do we account mere superstitious and guilty of these crimes, which uphold and maintain them: but as for such as of force do suffer them, it were to be wished that they were come from among the others, according to the saying of the Scripture. Come forth of her my people, whereby we open them such a passage as shall not be uncommodious for them. Out of S. Paul's words also where he saith, whosoever participateth in the cup of devils is justly excommunicate, that is to say, is excommunicable from the cup of Christ, we may infer, that sith the Pope through his superstitions participateth in the cup of devils, he is excommunicate out of the cup of Christ. Also it is a principle in the Clergy law, that one excommunicated person, can not excommunicate an other, whereby the Pope can not excommunicate the Reformed Princes, because himself by the law of God & testimony of holy Scripture standeth excommunicate, he that is rightly excommunicated, is more excommunicated than he that is so but by act.  
Moreover, the Pope is a schismatic, in that he hath made a division in the state of France: a conspirator, because he hath procured the League to conspire against the King, that is, the subjects against their Lord and Sovereign. And a Church robber, for he hath caused the sale of the domains of the Clergy. Here we see what a judge he is that hath pronounced the sentence of heresy against the Reformed Princes: an heretic, a false teacher, an Apostata, one that is excommunicable, one that cleaveth to the doctrines of devils, 
1. Tim. 4.  a schismatic, a conspirator, and a Church robber, who hypocritically speaketh leasings. Surely the Pope's staff of excommunication, which he never useth but in his conspiracies against Princes, is a dangerous staff: howbeit he ought to know, that he hath no power, but what is subject to the obedience of kings: well may the Pastors propound unto kings Gods commandements, and admonish them to obey the same, giving them warning of God's threats and judgements, in case they do not obey him: yea and upon their transgressions thereof, to reprove them, albeit no further than God's word doth warrant: yea and all this must they do with great modesty, moderation, discretion & circumspection, watching time convenient, not to handle them rigorously, but seeking to use them with reason and modesty, following the example of Nathan when he reproved David. True it is that Elias spoke boldly unto David, but his example is rather to be admired then imitated: for all kings are not Achabs', neither all men Eliasses. The Pope's excommunications are Ostracismes, which he vouchsafeth to none but Kings and Princes. In old time the Apostles counted it an honour to be scourged by the Scribes & pharisees, but now it is an honour to be whipped with the Pope's excommunications.  
As concerning the French nation albeit one part of them do 
4  know what the truth is, yet dare they not say what they think, nevertheless I know, that if occasion should serve to achieve liberty, the more they have been constrained, the more desirous will they be to shake off the yoke of those that have oppressed them. Some again do refer themselves to their curates care, who many times do take but small care. In deed I grant a man should honour his Curate: but when it concerneth his salvation, that is a matter to be better looked unto then by a debity. If a Merchant be in law about a Civil cause, he will be glad to have the opinions of sundry Attorneys, because himself is no lawyer: but his own judgement must be it that shall teach him of two Attorneys of contrary opinions, which he must follow: yea sometime it may so fall out, that having the advise of many, he shall resolve himself upon one gathered out of all the others, by the help of his own judgement, which shall be better than the advice of any one severally taken. Even so when in matters of conscience they shall bring a good judgement, not before entangled, they may find out those things that are fit and healthful for them, peradventure better than their Doctors could have taught them. Who taught the Canaanite to answer our Lord so wisely in a matter that she had never before heard of, was it her Doctors? no, but the spirit of God. The same is he also which is able to teach you the same things which your Doctors understand not. We know that jesus Christ is the light of the world, as the Gospel witnesseth, and that this light illuminateth the blind, and blindeth or dazzleth the eyes of the wise, as the Gospel teacheth. For a man must not say: I will not go to the light because I am blind: for albeit thou art blind, yet mayest thou be fit to be illuminated by the light of the Gospel: that is to say, he that is ignorant, may notwithstanding be fit to learn God's mysteries, in case he be not maliciously ignorant. A man at controversy with his neighbour, will instruct his Attorney in his right, albeit his Attorney be a lawyer, and himself but a peasant or a clown: even so may you show your preachers, what you have seen and known concerning the truth, thereby to induce them with mildness to seek your salvation: yea, ye may require it even of your King, sith it concerneth the salvation of your souls, than which there is nothing of greater importance. Besides you can not enjoy any assured peace, but by making atonement with God, of whom do depend both peace and war: and the mean to grow to atonement with him, is to take away that which offendeth him that is, superstitions, as images with the worship thereupon depending. Is it not better to renounce them, then to languish in perpetual misery, to be entangled in a perpetual war, or to have such a peace as is but a renewing of war, either to enjoy a demie peace, as it were a sun between two clouds, in am of an assured peace, that may be established by the means propounded, which if you follow not, you shall languish in war without enjoying your commodities, which for the most part shall remain subject to the soldier and thief, as your cattle to be driven out of your pastures, and your tillage to cease: some of you to be taken and ransomed, others to die of the enemy's sword, and so to leave their widows and orphans desolate, yet doth not the end of all these calamities depend upon the sword: for how long have we hoped for it, and yet can not get it? For it is most certain, that when all the men in the world shall have undertaken what they list, after they shall have laboured in vain, France shall be forced in the end to shut up all her calamities by sharing the controversy with the Reformed, wherein each must part with somewhat of his: as the Reformed to grant the Clergy all their privileges, and the Clergy to yield to their just complaints, by abolishing their idolatries and superstitions repugnant to God's word: and such of the people as have any knowledge, authority, wealth or zeal, to employ all in the setting forward of so great a benefit to the common wealth. Is not such an assured counsel which may be given to the benefit both of King and Clergy, & the peace of the people, better than a bloody advice, tending to root out of France one of the factions, which hath taken so sure anchor hold, that it can not be destroyed without the overthrow of the other? Some have persuaded the French nation, that Reformation hath bred all the calamities now seen in the world: but in troth it is not Reformation that hath bred them, but superstition, and the Pope for maintaining his superstitions, hath troubled the whole state of Europe, and God being offended therewith, doth punish us. Hath not God in his law promised, that if his people do observe his law, 
Deut. 28.  he will pour upon them plenty of blessings, as a land flowing with milk and honey, with peace and quietness in the land: that he would be unto them a wall of brass, and would overthrow their adversaries, so as he would put a thousand to flight, and make a thousand to pursue ten thousand? Likewise, that if they forsook his laws, he would send them a heaven of brass and infinite other calamities, such as this day we see in France. Being thus scourged, we ought to acknowledge the hand of God: the horse knoweth the rider's hand that tameth him, even so should we know that it is God that chastiseth us, and knowing it, we ought to seek if there be any evil in us, that we might amend it, namely, whether there be any thing repugnant to his laws, that may provoke his wrath. Then shall we find that superstition is repugnant to him, and therefore that his wrath can not be appeased, but by abolishing this evil, and cleaving to his ordinances: so shall we have experience of the value of God's favour. I know that some do think those promises are become old: but they can not waxed old, it is our old Adam that is grown old, not Gods promises.  
True it is that the literal ceremonies are grown out of date, but God's promises depend not thereupon: but contrariwise God himself faith: I need not your sacrifices, your Sabbaths, or your new Moons. 
isaiah. 1.  But his promises are made to those that shall obey the laws of the Lord, whereby the worship of God is kept pure, & all contrary superstition taken away. It is the fulfilling of his laws, which bringeth his blessing and peace upon a people, & the transgression thereof that bringeth destruction upon Nations: 
jerem. 7. 22.  It is also to be noted that God in jeremy doth say, When I brought your fathers out of Egypt. I spoke of no sacrifices, but commanded them to obey my voice. As also we see that England, who hath maintained the purity of God's laws these 30. years, hath enjoyed an assured peace under the hands of a woman, and yet such Realms as be governed by men have been troubled: for that kingdom hath God preserved from both secret & open enemies, & to that nation hath been a wall of brass. Even when the League covered the Ocean with Galiasses and ships of both rock and Canon proof, 
Heb. 1.  God sent the winds (his angels, as S. Paul termeth them) to scatter his adversaries. In sum, 
Ezech. 20.  wheresoever a people is that observeth God's laws, the same shall every where find a land of Chanaan, that floweth with milk and honey, and God's protection to serve for a wall thereto. As also when soever a people shall turn from God's laws, and follow superstition repugnant thereto, the same shall find a brazen heaven, and God's wrath against it. So as I doubt not openly to avouch to the French Nation, that they have no more to do, but to choose whether they had rather languish in perpetual trouble, provoking the Lord with their superstitions, or to attain to peace of conscience and state, by obeying God's laws, and shaking of the yoke of the Pope and his superstitions? Then if they think good to abandon superstition, their supplications may greatly move the kings heart, and induce him to minister that justice to his people.  
Now will I come to the Queen of England: 
5  she I say is a wise & a virtuous Princess, & her virtue and wisdom hath appeared in these three things. First, that she hath maintained her people in peace, when all Europe was in trouble: Secondly, that she hath gotten the victory of her enemies, both open and secret, domestical and traitorous: and thirdly that herself hath been a party and favourer of the Clergy, which may be a most beautiful miror and example to France, and other Nations, when soever God shall vouchsafe to call them to Reformation: yet in all this are we to confess God's favour, who hath endued her with such wisdom and virtue, and accompanied the same with his blessing, which hath bred her peace, given her the victory over her enemies, and maintained the estate of her Clergy: she is a second Deborah triumphing over Sisara, 
judg. 4.  and judging Israel under a Palm tree. The Palm tree doth in deed belong unto her: I say the victorious Palm tree, sith she triumpheth over her enemies, which are enemies to God and his people: and under this Palm tree doth our Deborah judge God's people, having maintained the government and state of the Clergy, which God hath ordained by his law, and confirmed in the Gospel.  
The Pope hath presumed to command both in heaven and earth: he hath endeavoured to open heaven with S. Peter's keys, and to make himself feared with S. Paul's sword. And the king of Spain hath thought to become Monarch of the world, to command alone upon earth, and to possess the seas alone, as well East as West. And these two are come into the North to be overcome by a woman. Thus doth God chastise his enemies, and thus doth he crown his chosen. The Giant Goliath was overthrown by a shepherd, yet was that shepherd a man: and behold here two Goliahs', the Pope and the King of Spain, armed from top to toe, to cause themselves to be beaten by a woman. I will therefore celebrate the praise of the Christianly Reformed Deborah, who with her Atlantic shoulder, leaning upon the Divine favour, hath upholden the Reformed Ecclesiastical heaven, I say the heaven of the clerical estate under the Reformation. Neither call I her the English Deborah, but the Christian Deborah, because the good that she hath done to the Church in upholding the state of the Clergy, redoundeth not to England only, but to all Christendom, sith we are to look that France should grow to the same Reformation, whereto it can not come, but by taking example of this Princess, to preserve the state of the Clergy, and the like will all other places do that shall convert to Reformation. And this was wisely considered of her Majesty, for the state of the Clergy, is the honour of her Realm, & one pillar thereof. She hath no enemy but the Pope, who, had the state of the Clergy been overthrown, had had more favourers & fewer resistants able to withstand him. Thus hath God made the portion of Levy equal with his brethren, as well for that he would not that they whom he hath chosen for his inheritance, should be in worse state than others, as also because it was requisite that Levy should in part, be the upholder of his brethren. Thus also the Clergy ought to be in part a pillar of the estate. Two notes of the government of this discreet English Elizabeth and Christian Deborah be these: first, that under her first had Reformation free and full course throughout England: next, that by her also the state of the Clergy hath been preserved. In France God hath purposed to maintain the privileges of the Clergy, which are the honour of France, wherein France is bound to Queen Elizabeth, for showing the way how to come to Reformation without endamaging the Clergy, albeit the privileges of the Clergy might be better kept in France then they have been in England. To blemish the virtue of this Queen, some may allege the Realms that have kept their people in peace with the yoke of the Spanish Inquisition, whereto I answer, that the same is a tyrannous yoke of the Pope, which can not be but ruinous to those that maintain it. When a man boweth a tree to the earth contrary to nature, if it chance to scape, it shooteth as far to the contrary side, and shaketh a long time from side to side before it can find any rest, beside that, if in rising it light upon him that bent it contrary to nature, it giveth him such a blow, that it casteth him down: and even so will it happen to those, that preserve their peace with the tyrannous yoke of the Inquisition. For if a man shall in their countries, proclaim liberty according to God's laws, against the tyrannous yoke of the Inquisition, all the world will come running. And this Inquisition will breed the overthrow of their estate that have maintained it, for no tyranny is durable: And God especially will reverse such tyranny over the consciences. But the peace which this Princess hath maintained, is grounded upon the firm rock of God's laws, whereby it is upholden, and I would to God the Queen mother had in her time so sought the peace of France. I would to God our king who loveth the peace of his people, could so have maintained it in his Realm, as the League had never come to shuffling of the cards: yea I would to God his Majesty, who loveth quietness, would hearken to such right means as should be given him to maintain quietness in his land. He hath been made to believe, that by war he should attain rest. Behold a goodly means to come to quietness. It is an easy matter to mark the time when war beginneth, but it is not so easy to know when it will end. Even this war hath already continued too long, and it is likely to accompany him to the grave, to shorten his days, or to impose upon him some Monkish life wherein there is more superstition than liberty.  
As for the king of Navarre, 
6  sith the Sea League hath encurred shipwreck, he is the sooner, but not the more to fear: for God hath given him both courage and valour to defend and maintain himself, neither is he the weakest of the Reformed Princes, as also his enemies know that at his hands there is nothing to be gotten but stripes, the gain is small and doubtful, but the hazard great and evident. It is no great wisdom to begin to flay an Eel at the tail, yet must the League either in duty or in honour proceed, sith it hath begun, and either by force or fury, valour or treachery, prowess or rage, try what it can do against him, be it but to show the trick of a master, as it lately did in England, or to jump fair to the ground, so to break the neck thereof. But God who hath set him on work, and in whom he hath reposed his confidence shall support him, as he is able enough to do. Howbeit in this action my greatest pleasure is, that the king of Navarre hath no enemies but God's enemies, that hate him because he doth maintain the cause of God's children, yet have they offered him great offers to give over the cause of Reformation, neither can it be but they must needs fall, because God whose purposes are clean contrary to theirs, will overthrow their purposes, and uphold the king of Navarre, who meaneth no other but to do well.  
There are under the Reformation some Magistrates, that have still enjoyed not only their goods, but also their offices and the kings pay, which so fell out, by reason of some Courtiers living under the Reformation, being careful for their estate, and looking for a peace to be concluded were mindful of themselves: and as reason would, provided for their own affairs: even so, had it been thought upon, might there have been such provision, as the Clergy, even under the Reformation, should have enjoyed their benefits: whereby if it had been so done, we should have had a great part of the Clergy, which now do strengthen the League, to have taken our parts: For certainly there were many which detested superstition, and would have banished it, had not their state or livings withholden them. It is a matter hereafter to be looked unto: for had it been well seen to, the Churches would have increased, where now for these 28. years space they have still diminished: howbeit with God's help, it is never to late, and therefore it sufficeth us we provide better hereafter.  
The king of Navarre hath showed himself wiser, more discreet, wary and circumspect than his adversaries, in that he never would during the kings life, bring into question the right of succession to the Crown, but still bare and contained himself within the bands of just obedience & due respect to the king: neither ever employed his weapons to offend, but justly, & upon just cause & constraint had recourse to thedefensive arms, granted by the law of nature. And beside returned as friends, such as came against him as enemies, & sought to overcome him with strong hand, refusing to take any ransom of them, albeit they were able to pay largely, wherein he showeth that he maketh but a pastime of his enemy's endeavours: like as men do use to laugh at the vain endeavours of little children, who having given a blow (as they think very great) with their hand yet wet with the nurse's milk, to a man that doth but smile at their vain choler, do imagine they have done some great act, so as if a man start from them, and seem to weep, it breedeth infinite contentment, as weening to have obtained a great victory: Thus may we play with the mighty, when they loiter in exercise of children's pastime. Neither ought any man to covet to command, but to know how to command: and to know well how to command, it is requisite he know how to obey: As well in the one as in the other is wisdom and dexterity necessary. S. Paul teacheth that a Bishop that governeth not his family well, can never well govern the Church. By an argument taken of an opposite reason, I say that he that can well and discretely govern a small government, can also well discharge a greater office. I sec many that affect great offices, but never labour to be worthy the same. Nevertheless the King of Navarre maketh himself so much more worthier the Crown, as he doth less affect it, by leaving the success thereof in God's hand.  
Concerning the Ministers of the Reformation, 
7  some there are of great zeal and learning, such as have suffered much for the purity which they have taught, & have been content with little, whereby they deserve great commendation. Neither desire I any more, but that still they may be more and more careful for the peace of the Church: for such contentions there have been, even among the Reformed, as have not greatly availed to edification: and herein I greatly commend Bucer, yea and honour his ashes: for he would never lean to any the partialities among the Reformed, but bore himself quietly between both parts, and never innovated any thing in the state of the Clergy. Neither should we endeavour to triumph over our brethren, but over our enemies. For my part I would not seek to triumph over the Clergy, but over the Papacy, which is the Beast, over whom we are promised to triumph in the Revelation. And as for the Clergy, I wish, by reasonable offers and just admonitions, to induce them to participate with us in the triumph over the Beast, by renouncing her superstitions.  
As for the English government, I say that it is grounded upon God's word, so far forth as it concerneth the state of the Clergy, instituted in the old Testament, and confirmed in the New.  
And concerning the government of the French Church, so much as concerneth the equality of Ministers, it hath the like foundation in God's word, namely in the example of the Apostles, which may suffice to authorize both these forms of estate, albeit in several times and places. None can deny but the Apostles among themselves were equal as concerning authority, albeit there were an order for their presedence. When the Apostles first planted the Church, the same being small & in affliction, there were not as yet any other Bishops, Priests, or Deacons but themselves: they were the Bishops and Deacons, and together served the tables. Those men therefore whom God raiseth up to plant a Church, can do no better then after the example of the Apostles, to bear themselves in equal authority: for this cause have the French Ministers, planters of the reformed Church in France usurped it, howbeit provisionally: for it is a matter avowed, that they hold their discipline but by provision, reserving liberty to alter it according to the accurrences. But the equality that rested among the Bishops in the primitive Church, did increase as the Churches increased: and thereof proceeded the creation of Deacons, and afterward of other Bishops and Priests: yet ceased not the Apostles equality in authority, but they that were created had not like authority with the Apostles. But the Apostles remained as sovereign Bishops, neither was there any greater than they. Hereof do I infer, that in the state of a mighty & peaceable church, as is the Church of England, or as the Church of France or such like might be, if God should call them to reformation, the state of the Clergy ought to be preserved: for equality would be hurtful to the state, and in time breed confusion. But as the Apostles continued in this perfect equality, so long as their new planted Church was small, so should equality be applied in the planting of a Church, or so long as the Church continueth small or under persecution: yet may it also be admitted, as not repugnant to God word (sith it hath taken place in the Church) in those places where already it is received, rather than to innovate any thing. I say therefore, that even in the Apostles time, the state of the Clergy increased as the Church increased. Neither was the government under the bondage of Egypt, & during the peace of the land of Canaan alike: for the Israelites had first judges, and as their state increased, they had Kings. God himself likewise first dwelled as a shepherd in a Tabernacle built by Moses, but afterward as a king, in a house built by Solomon. And the tree of life beareth twelve fruits, according to the twelve seasons of the year, whereby we are taught, that such as have charge of the Lords garden, must use the fruits thereof according to their seasons. It is also to be thought, that the Ministers of the Reformation, which planted Reformation in France, had respect to their business, and to the work they took in hand, when they brought in this equality, which was, to plant a Church, and to begin after the manner of the Apostles, when they planted the Church at Jerusalem: as also they meant not to reverse the state of the Clergy, either to submit it to their orders, whensoever the Clergy or whole state of France should happen to admit Reformation. But their purpose hath tended to overthrow superstition, and in the mean time to bear themselves according to their simple equality, which in deed was the true mean to Reform the Church, whereas had they meant both to abolish superstition, and to reverse the state of the Clergy, they should with one hand have reform the Church, and with the other have deformed the state. And they that presumed that Reformation must needs subvert the state of the Clergy, conceived that forejudgement out of season, and without any sufficient cause, & their forejudgement hath bred great calamities in France. Whereupon I infer▪ that he which would take occasion, of the equality brought in into France, to reverse the estate of the Episcopal Clergy among the Reformed, shall greatly wrong the cause of those, who thereunder have reform France, and had never that intent: as also they should resemble the dogs that would go into the vineyard, but carry a yoke at their necks that keepeth them out: for they should carry with them the let, that should hinder them from compassing their intents: for there is nothing that hindereth from achiving to perfection, but it may be accomplished without prejudice to the state. jesus Christ taught perfection, yet spoke he never against the state, but always excepted it, saying, that these things we must do, yet not leave the others undone, neither can there be any good thing done with the overthrow of the state, but may more commodiously be done without prejudice to the state. And Christ when they came to tempt him, excepted the state, not only in Ecclesiastical causes, but also in Civil, saying, Give unto Cesar that belongeth to Cesar, and to God that belongeth to God: as also he would take no notice of Civil judgement, when he was required to agree a man with his brother, teaching us by his example, discretely to use circumspection in time and place. As also it were but a bad consequent to say, there be abuses in the state, and therefore we must subvert the state, but it were a good consequent to say, there be abuses in the state, they must then be corrected, albeit without prejudice to the state. I say the reason is not altogether like when there be superstitions contrary to conscience: for than must we forsake them, and separate ourselves therefrom, according to that which is spoken of the whore of Babylon: Come forth of her my people, lest you be made partakers of her wounds and plagues.  
Our Ministers have usurped their equality provisionally, after the example of the first state of the Apostolic Church, not to intrude themselves to establish a government in a kingdom: for it was not Aaron that built the Tabernacle, but Moses, neither was it the high Priest that built the Temple, but Solomon: no it was not Aaron that ordained the Ecclesiastical government even in Israel, but Moses, neither belongeth it to the pastors, to ordain Ecclesiastical government, but to Princes. The pastors duty is to cause it to be observed & instruct the consciences: and also the Princes might do well to cause that which God hath established to be observed.  
No man can reprove the Recabites for their austere life, in that they would not use either wine or houses, but were content to drink water & to dwell in tents or tabernacles: but had they condemned all that use wine or houses, than had themselves been condemnable. Even so man can condemn the French Ministers for being content with their equality and with little. But if they should condemn all that use Ecclesiastical dignities & Church goods, themselves should therein be condemnable, neither do they condemn them. S. Paul spared the Church and laboured with his hands, yet did he not condemn those that used the Church goods which he spared, but showed that that which he did was upon favour, not of duty, as acknowledging the Churches to be poor, even so likewise may a man forsake a benefice offered him, yea & admonish others to do the like, but he may not compel any.  
Other matter do I not require, but that we may be more & more circumspect, as joining discretion with zeal. Zeal is a goodly matter, and it is good to vow the heart unto God: but all sacrifice must be seasoned with salt, and this sacrifice of our hearty zeal and voluntary oblation must be seasoned with the salt of wisdom and circumspection.  
Hitherto have I spoken only of simple ceremonies, to show that they are no cause of our separation from the Pope, because they be of themselves indifferent, or at the least tolerable, as not being forbidden by God's word, so long as we attribute no virtue of holiness unto them. For the reasons that moved the Apostles so sore to beat down the ceremonies of the law, was because the people did ground their righteousness and merit of works thereupon, yet can not we condemn the Reformed that use any ceremonies, neither the French Ministers, because they use none. The French Ministers do reject them, because they will not retain any token of the ancient Popish superstitions, whereas others have still kept some, because they will not seem to innovate too much: either part have their divers considerations, yet neither contrary nor wicked. But this I may say, that in these things the greatest simplicity is best, but this simplicity may be moderated having respect to such as we are to deal with, neither doth circumspection any whit hurt at all. And I commend our French Ministers, for that albeit they use none, yet they teach them to be things tolerable. For in deed they are such, as no man should be bound unto, except upon the Prince's pleasure, who is not to be disobeyed or striven withal, for matters of themselves tolerable: for the which we ought not to condemn one an other, as we prove by the Apostles words, where he speaketh of things sacrificed to Idols, for the which he will not that we should condemn, but bear one with an other: and with all have a respect to the consciences of the weak: For if for the food that entereth into the body, having been sacrificed to heathen Idols, we may move no strife, much more should we make none for apparel, which concerneth only a gown or such like, which have been usurped by such, as imagined by such superstitious habit to serve God and Christ.  
Now to the Reformed against whom the whole fury of the League is bend. 
8  They are to suffer, yet need they not greatly to fear, for their deliverance is at hand. And what should they fear? the world? it is a vanquished monster that is overcome, saith not jesus Christ, Rejoice my little flock, for I have overcome the world? Shall they then fear least the slave of slaves should overcome the Lord of Lords, and triumph over the king of kings? 
judg. 14.  If the Philistines assail us, we have in heaven a mighty and valiant Samson that will deliver his people, yea such a one as is not subject to the deceit of a wench. Shall we then fear a wench, whom we see busy about spinning of lines, whereof to make a League, to bind our Sampsons' hands & feet with a thread of tow? League well thy League thou Romish Dalila, and press down thy knots while our Samson sleepeth, heap League upon League, and cord upon cord, that he escape not, for thou must not hope to pull of the hair of our Nazarite, whom thou canst not reach. Make all safe while he sleepeth, for if he begin to wake and so break thy bonds, and unleague thy League, thou shalt see thy Philistines take their carrier after a strange manner. But let us look upon the state of the Church heretofore, thereby to be taught hereafter. The israelitical Church began by shepherds, that were captives in Egypt, and came thence triumphantly having Princes for their judges, and afterward Kings that subdued their neighbours. The Christian Church began by the imagined son of a Carpenter, and grew forward by the poor Apostles, of whom the best qualified were fishers, who with one hand fished for fish, and with the other for men. The Roman Emperors their enemies persecuted them, so did also the Apostates, yet was the Galilean at the last feign to overcome. And the Reformed Church began by poor men, whom a merchant of Lions fed, administering unto them both bodily and spiritual food. They have been persecuted, yet have they still increased, so as at this day there be Kings and Princes, that account themselves honoured by this profession, and we see Pharaoh the persecuter of God's people perished in their deliverance. The kingdom also of Babylon, which had been the mightiest Empire of the world, & of largest continuance, having persecuted the Church, is come to an end under the delivery of God's people by Cirus. And even so also the Pope's kingdom, who hath afflicted the faithful, shall shortly cease by the delivery of the Reformed. True it is that the Pope is not so persuaded, but imagineth the contrary, because that Daniel teacheth that Antichrist's kingdom must continue until the day of judgement, & the Pope taketh this judgement to be the end of the world. But Daniel speaketh of the judgement of Babylon, which also is the judgement of Antichrist, and to that are we come, which began by the blood of the Martyrs, & shall end by the ruin of the Papacy, and of all the kingdoms that shall oppose themselves against Christ, which shall be broken as a glass under an iron sceptre. Hitherto it hath seemed, that to reign, it needed but to turn the back to Christ: But all things have their time and their course, and now is the period come, and the case altered, and every kingdom must perish that shall oppose itself against Christ's kingdom. Hitherto the daughter of Babel hath made the daughter of Zion to drink of the cup of affliction, but hereafter herself shall drink the dregs thereof. For the Lord shall take the cup of his wrath out of the hands of the daughter of Zion, and make Babylon drunken therewith.  
Moreover I say, that sith God hath given us a King, we must love and honour him: and speak of him wisely and modestly, because he is our superior, and our sovereign, we own him all honour & duty. We know how Manasses afflicted the people that defended the purity of God's word, 
2. Paralip. 33.  himself maintaining Idolatry, yet did God so teach his heart, that through a goodly conversion he glorified God: neither is God's power or mercy less now than it was then. The hearts of kings are in his hands, & he is able to turn the heart of our King, yea God can make of a heart of Manasses persecuting the Church, 
2. King. 18. 4.  the heart of an Ezechias or a josias, Reforming the Church: and he can do us more good in one day, 
2. King. 23.  than hitherto he hath done us harm. Also we must not only have a respect to our King, in yielding honour to whom honour belongeth, 
Rom. 13. 7.  fear to whom fear, and tribute to whom tribute, but we must also bear ourselves modestly toward all others, yea albeit they be our adversaries, as knowing that they have as it were some pretence to think evil of us, by reason of such false reports, as have been made them. For the devil never wanteth slanders, neither publishers of the same: but we following our lords instructions, must do good to our enemies, 
Mat. 12. 44  and not return one reproach in exchange for an other: 
Rom. 12. 17  yea we must overcome their evil with our goodness; and their curses with our good speeches, 
1. Cor. 4. 12.  by speaking well of them and evil of none, 
1. Pet. 3. 9  rather covering their vices and imperfections, 
Rom. 12. 21.  if we know of any, 
Galat. 6. 3.  then casting them in the teeth with the same, for God requireth not a vain, light, harebrained and rash people, but such as be wise, as by Moses he teacheth: which wisdom he layeth us down in his word, the beginning whereof is the fear of God, the end is charity, & the foundation is God's word, the building is faith, & the crown of the work is glory everlasting. But each glory hath his triumph proceeding of some victory, and the victory of faith is the victory over the world: howbeit our faith must be armed with discretion, modesty, & patience: for by such weapons shall we obtain more victories then by the sword: neither is the victory over the heart gotten by the sword, well may it be won by modesty. By modesty may the hearts of the mighty be won to do us good, or at the least to do us less harm than they would. Besides if ye behave yourselves according to that wisdom, which God requireth of his people, you shall no more but open your hands, & you shall find them replenished with God's blessings. Open your mouth saith the Psalmist, 
Psal. 81.  and it shall be filled with meat: God will stir you up such friends, as you have not sought: He will make you to eat the fruits, which you have neither planted nor sown: and he will give you the victory, when you do but look on. I would not wish you to defend Religion with the sword, which should be defended with spiritual weapons: but in deed it is one thing to defend Religion, and an other to defend the people that maintain Religion. For Religion must be defended with the sword of the word, but as for Religious people, God hath always in store a David to defend then with the sword, 
Apoc. 12.  when soever need shall require: you know that Michael and his angels, do fight for us against the Dragon and his angels: what shall we then fear? Let us fear God, and we shall be freed from the fear of the world: let us be wise and circumspect in our deliberations, modest in our actions, and sober in our discourses: let us repose our confidence in God, and endeavour to do well, so will God be upon our side and so take our parts, as nothing shall be able to hurt us.  
The difference between the Catholics and the Reformed hath seemed greater than it is, 
9  because the world hath imagined that some part of the controversy consisted in the state, yea there are some that have supposed, that simple abuses and ceremonies only were in part cause of the schism: but now may we easily perceive by the reasons hitherto deducted, that there remaineth no farther difference but the superstition, that is to say, 
1. Cor. 10.  for the Idols which S. Paul termeth devils, and for the superstitious traditions, 
1. Tim. 4.  which he calleth the doctrine of devils, so that such as hereafter shall fight against us, can not fight but for devils, which are the Dragon and his Angels, whereas we do fight for the contrary part, which is the part of Michael and his Angels, 
Apoc. 12.  neither fight we in doubtful hope: for we know that our Michael who is the King of Kings, 
Apoc. 17. 14.  shall overcome the ten horns of the Beast, which are the confederates in the League. Now therefore let the Catholques look to their business, to wit, whether they will defend the devils cause: for whatsoever shift they find, yet can they not escape, but S. Paul will convince them, in proof that superstitions are the cup of devils. To new occurrences, we must have new deliberations. They are therefore now to deliberate upon the argument which we propound. I do here summon them to the throne of God the creator of all things, and of jesus Christ the redeemer of his people, to look well to their doings, for it is no small matter that they have in hand: I wash my hands before God, that if any evil happen them, it shall from henceforth be through their own fault: let them consider whether they will fight for the doctrine of devils: for there is if they mark it, no question but of that point, and so much the better both for them and us: but if they obstinately will support the cause of devils, so much the worse for them, and they shall find a punisher, and yet shall we nevertheless be relieved. If they will not see or hear the just exhortation made unto them, their contumacy also will condemn them. For contumacy is imputed to the wrongfulnesse of the cause, and maketh the contumaxe guilty of the crime whereof he is accused. I sum, howsoever it be, our cause can not but be helped, because it referreth itself to trial, and that God hath remitted it to such a pass, that every way it is just, and the equity thereof is clear and evident: and our adversaries cause is manifestly convicted. Moreover it may be the Catholics at the first blush, will think these to be but vain shapes, and so perhaps will not comprehend how profitable our advise may be to the King, to the Clergy, and to the Commons, and yet shall not our advise be altogether unprofitable. If a man that were to pass over a river, which he had heard to be wadeable, and yet upon the shore should find one that knew it better, who should warn him of the contrary, if yet notwithstanding such advertisement, he would needs try, would you therefore take the advertisement to have been utterly unprofitable? No, for had not the advertisement been given, he might have adventured, & waded so far, that he could not recover: for the advertisement will procure him to swim between hope and fear, and to look better to the danger, the which as he shall find too great, he will turn back before he go too deep: and so experience shall make them know the commodity of this advise, which otherwise were ignorant, & by discourse could not have known it. But let them proceed, the success of matters shall instruct them, when they shall see their purposes have none other issue then this river that is unwadeable, yea a bottomless gulf: & when they shall have sought in vain for the issue of these things and shall not find it, they will reclaim themselves, and come to that reason which we show them. If there be a blind man in the midst of a great hall, and some one will direct him out at the door, it may be he will not follow him, that offereth himself to guide him, but leaving him, will feel along the wall, which also may conduct him, & so go groping till he come to the door. But experience is a marvelous matter, which teacheth the harebrained by effect, that which they could never comprehend by discourse. It is said, that none are more deaf, than they that will not hear, and I say that none are worse blind, than they that will not see reason, and yet is experience their guide and wall, all along the which, as it were groping, they may sometimes get forth of those places, where they find themselves enclosed: and thus doth experience serve for a sound, to sound the depth of the affairs of this world, for a wall, to conduct such as can not go but by groping. Let us therefore let our enemies pass on, & let us suffer them to make trial of their wisdoms: for in the end they shall find by experience, that there is no other issue, but the same which we do show them. But as for us, let us repose our confidence in God, and enforce ourselves to do well, and well will come to us.  
I say therefore, that we are greatly to rejoice, 
10  seeing our deliverance at hand, according to the saying of our Lord jesus Christ, When you shall see these things come to pass, rejoice, for your deliverance is at hand: For all the signs and tokens that should go before the fall of Babylon, are already come to pass. First, the 1260. years of the woman environed with the Sun, are accomplished, for it is 1260. years since the superstitions of the holy Cross of jerusalem, & the Relics of Saints began, & are the most ancient, which have retained the woman in the wilderness 1260. years, so as there wanteth no more but her delivery through the battle of Michael against the Dragon. 
Apoc. 12.  As also we see the accomplishment of that which is said, Woe be to you, ye inhabitants of the earth, for Satan is come down among you in great fury, because he hath but a short time. Now doth Satan lay open all his fury, for he knoweth his time to be short, much like as when the unclean spirits were to departed the bodies of the possessed, they rend them, as Satan at this day renteth the world through the League. Likewise we see the saying that the Beasts mortal wound was healed, 
Apoc. 13. 3.  fulfilled, in that the Papacy having been shaken and ready to fall, hath since been re-established. Moreover we see that come to pass, that is written of the ten horns of the Beast, 
Apoc. 17.  that should make war against the Lamb, for it is said, that these ten horns are ten kings, which at once shall take counsel with the Beast to war upon the Lamb, & we see the like according to this description, come to pass in the League, in case we understand that in the holy scripture under the name of king, is meant every sovereign prince. And it is most certain, that there are ten sovereign Princes that at once took counsel with the Beast, which is the Papacy, to war against Christ, that is, against his Reformed members: namely those Princes that did unite themselves together under the League, only it resteth that we see them overcome, as shortly they shall be, that is to say, part of them, as it is said, that the Lamb shall overcome them, and that in the rest shall be accomplished that that is said, that they shall hate the Beast, and yield him naked and desolate, that is, that the League or some part thereof, shall bend themselves against the Pope, and the Pope shall have no greater enemies than the Leaguers, who shall departed from the Pope, & bind themselves to the Lamb the Lord of Lords, to overthrow the slave of slaves, and it is supposed that the French Clergy may grow to that pass, yea and even the Gentlemen Leaguers, if once they begin to smell out the Pope's intent, to be prejudicial to the Crown and state of France: neither is that altogether to be contemned which sundry have foretold concerning the year 1588. that it should be a year of marvels. For yet remain some Revolutions depending thereof, neither is every Revolution accomplished one self year: and this marvelous year hath not yet laid open all her merchandise, but will shortly: much less is it to any purpose to say, that there is no likelihood of these matters, for we know that the great whore of Rome shall say: I sit a Queen and am no widow, neither shall I see any mourning, then shall come upon her nakedness and widowhood, with weeping, mourning and sorrow. Howbeit if any shall object, that the faction of the Reformed is to weak to bring this to pass, I answer with the Revelation, that God her judge is mighty. To be brief, let men say and think what they please, but I do well know that we are in a marvelous period and great Catastrophe, at the point to see a strange alteration. For it is most certain that Babylon shall fall, and that shortly and with a sudden fall, and it can not fall but with great murmur. It shallbe a wonderful doom, when by the effects, we shall hear the voice of the master of the house and king at his return, as it were from a long journey, saying, Bring unto me these my enemies, that would not that I should reign over them, and slay them before my face.  
I promised to make the readers a banquet, and they may complain that it is a slender banquet, where there is nothing but fruit & no flesh, but they must remember that I promised them nothing but fruits, as also it is but a taste for them, until the banquet of the Lamb, wherein there shall be such and so great plenty of flesh, that the very fowls of the air shall have enough, yea so much as even to tread upon the flesh of kings, & of great & mighty men, for the very fowls are also invited to the banquet of the Lamb there to be satisfied with the flesh of Kings, 
Apoc. 19 17.  Princes and mighty persons. Thus do Gods enemies enter great Leagues, to the end to make the crows a feast of their carcases. Where our Lord saith, Rejoice for your deliverance is at hand, by that deliverance, I mean the deliverance whereby we be delivered from the tyranny of Babylon through her sudden fall, wherein it shall be said, restore unto her double according to her works: for this restitution is not yet made, but I look for it very shortly. And when this old Babel shall fall, new jerusalem shall be built, even the same Babel that saith, I sit a Queen, and am no widow, neither shall I see any mourning: yet shall she find herself a widow, naked, and in heaviness: but the new jerusalem shall be decked up and adorned as a Nymph to her spouse. Therein shall we no longer be subject to the Babylonian yoke of Canons and traditions full of confusion, but to the government of new jerusalem, which is as S. Paul calleth it, the government of Israel. Let therefore the Paranimphes adorn the spouse, and deck her up in her goodliest ornaments, that she may be worthily presented to her bridegroom: let the Steward's labour to become such, as may yield a good account of their administration: and let the Virgins prepare their lamps, as knowing the bridegrooms coming to be at hand, and blessed shall those wise Virgins be, that may enter with the bridegroom to be partakers of the fruits and food, brought forth at the banquet of the Lamb.   

AN ADDITION CONTAINING A Discourse upon the changing of the affairs by the death of the Duke of Guise.  
IT is full twelve years and more since that discoursing upon the state of matters, and the bringing in of superstition by Helen the mother of Constantine the Great, I knew we should shortly see the end thereof through the destruction of Babylon, accompanied with a triumphant delivery of the Church, triumphing at full over the Beast mentioned in the Revelation. This knowledge was pricked forward, with a desire to stand in some stead, whereupon I suddenly purposed to make a search throughout God's word, for matter convenient thereto. And for as much as the knowledge of human sciences was not utterly unprofitable, I determined to seize upon an encyclopedy. This purpose have I continued these twelve years, with great labour & small help, neither could I be drawn therefrom by mine own particular affairs, as preferring the study of Divinity, before all other things: as also God's word is my heart, life, joy, pleasure, peace and contentation, my delight, and unto me all in all. Then began I to peruse God's laws more exactly then as yet I had done, and to distinguish them into a law simple figurative, and figurative Ceremonial: then into a law of Ecclesiastical Policy, and Civil Policy: thirdly into a Moral law, and an Evangelic Moral, which teacheth that perfection whereat we ought to shoot, and whereof the natural man is uncapable. These be six kinds of law, after all which, there is particularly a seventh, whereby the spirit of God giveth to some, albeit to few the things that he will bring to pass in sundry ages, as he did the coming of the Messiah unto Simeon. Neither would I confounded the simple figures with the ceremonies, albeit the ceremonies be figures, and most of the simple figures be histories, having relation to some end out of the history, yet following the same, as also do the ceremonies. As also I would not confound Ecclesiastical government with the ceremony, no more then with Civil government.  
Conferring therefore the Ecclesiastical Mosaical government with the evangelical, laying sundry pieces into one self work, I found that the government of the New Testament did no whit abrogate the Old. By the same means also I came to understand, that we did not so far differ from the Catholics; as before I supposed, as thinking that we had been in strife both for the estate and superstitions, and that the troublesomeness of these two points, which served for a bad surmise, to retain the world in superstition, might be taken away.  
hereupon I conferred with some ministers of the Reformation, who liked of this purpose, also with some of the Catholic Clergy, who likewise thought it to be good, so as I was greatly confirmed, in hope to see some good atonement come thereof. Then having laid my matters in steep, I went to Bourges in Berry, where the wars soon after surprised me: so as I found my retreat into Germany; to be more safe then into the Low Countries. There composed I a treatise, which I communicated with sundry notable persons, both Divines, Lawyers, and men of estate, who all liked of my purpose: nevertheless I could not find opportunity there to publish it: afterward coming into England I joined this my first purpose with the argument of an Apology, so of one stone to make two casts: and composed this former Treatise, which was in good time finished about the spring & ascension of the sun, which was about the time of the Duke of Guise's death.  
My intent was to frustrate Achitophel's counsel, that is, to scatter & break the purposes both of the Pope & the League. Also my book was no sooner done, but at the same instant, God began to effect my propounded purpose: whereupon I had a more fair path and free course for my book. Which favour of Almighty God, can not be but a good forejudgement for the rest of the success thereof. For it as a goodly matter, when a man findeth himself a fellow labourer with God, and that God secondeth his purposes with the effects and success of matters. Moreover, I will boldly say, that we may now assuredly affirm, that Babylon is fallen that is to say, that the Papacy is overthrown, & that there is no greater certainty of the Duke G●ises death, then of the destruction of the Papacy: for the dissipation of the League, is the subversion of the Pope, & the League is now overthrown both by sea and by land. In the pursuit of the League the Duke of Guise's greatest oversight was in that he dallied with the king, after himself had offended him at Paris. And now hath the king as much offended the Pope: The king can therefore no longer trust him, for he will with one eye laugh upon him, and with the other betray him. God preserve us from judas Iscariotes kiss. The Serpent that lurketh in the grass is dangerous, for we feel her before we see her, neither do we perceive her, but by the wound that she hath made in us. Thus may the Pope be dismembered: Spain lieth too far from the rest of the dependences of the Papacy, to be able to join or secure them: beside that it is weak of blood: The king of Spain shall find enough of the Defensive, albeit he enter not into the offensive: The Prince of Parma can not do much for the League, he acquits himself well if he keep his own, which he hath gotten by force, and roughness, and by money, neither is he beloved of the inhabitants of the country, who will easily revolt, as reaping but small contentment at his hands, and being but badly affected toward him. Many Italian Princes and Lordships also do hold of the Pope in Fee, that had rather be their own men then an other man's, and therefore will not fail to take occasion if it be offered, and would soon condescend to a Counterleague, so as if any man would but renew the path which Charles of Bourbon first traced out, these would soon enlarge it, and upon a necessity find men enough to share in the booty, by reason of the great wealth that Rome hath long gathered together, so did Darius' riches draw his enemies to his destruction.  
Of the King we may with the old Poet say.  
unus homo nobis cunctando restituit rem,  
Non ponebat enim rumores ante salutem.  
For he hath suffered them to speak that account his wisdom timorousness, & suffering those to speak, hath done better then to have spoken. He hath been wise enough to bring his purposes to their point & period, with great dexterity, & hath wisely holpen himself with the Proverb, He that can not dissemble can not reign. To be brief, he hath been able enough to overcome the League, for the death of the Duke of Guise is the victory over the League, to which victory we may also add an other, that is that he hath overcome many a man's hope. It is nothing for Hannibal to know how to overcome, if he know not how to use his victory: But I hope the king will crown this his good beginning with a better prosecution: for in these purposes it is requisite to use great circumspection, discretion and moderation, and that the king have honest and faithful men about him. For more are the Pope's secret drifts to be feared, than the open forces of the League. And sith the king is shipped in this action, he can not but sail on while the wind bloweth. These three things were necessary, to abandon the Papacy: to strengthen himself with the Clergy: and by reunion of his subjects to reunite his forces. There is nothing more weak than the Papacy, yet is it strong, if it be strengthened with the Clergy: but if the Clergy be separated from the Pope, he is utterly overthrown: if we abandon him, he can not resist. He can do no hurt to those that forsake him, but to those that take part with him. Also albeit the Clergy were of the League, yet doth it not follow that the king should impute unto them the conspiracy of the League: for the principal heads thereof, did still persuade the rest, that the king had intelligence with them, neither did it fully appear to the contrary, but by the Duke of Guise's death. Also it is not good for a master to see all that his servants do, but he must see some part and pass over the rest. And clemency is very requisite in a king.  
I would wish the king not only to maintain the state of the Clergy, but also to relieve them from the exactions of the League: & I would wish the Clergy to provide for the schism by abolishing all superstition, and surely the sooner the better, for ending of the calamities of this war: for they may see that a great part of the burden lighteth upon their backs, which to remedy, the first point were to quench the schism, to the end the king might reunite his forces to withstand the League: and that were the surest way for their estate, which still tottereth until there be such a Reformation as may no whit prejudice the state, neither shall they ever find fit occasion than now, while the king standeth in need of their amity, that the Clergy may be his shield against the Pope and the League. Besides that, our king is a wise and discreet Prince, who will make no innovation in his state: besides that in all events, if once there were a Reformation of superstitions made, they might more easily maintain their estate only, then both their estate and the superstitions together: considering that their estate is from God, and instituted by God's laws, whereas the superstitions are of devils, as Saint Paul teacheth, to whom God is an enemy, and it can not be but God will destroy them, and that can no worldly man prevent: yet may we provide for the estate. Let us look that we resist not God, lest he continue his chastisements by wars: but let us appease his wrath by framing ourselves after our duty, so will God convert our calamities into felicity, and doubtful war into an assured peace. I pray you are not an infinite number of living Images of Gods making, who by these wars are oppressed, of more importance than a few dead Idols, hewn out by carvers of Images, which by the Catholic Romish Religion, are maintained in temples and Churches? Let us take care for God's Images.  
The last year at the Easter fair at Francfort, I caused to be printed a Latin Treatise of the day of judgement, or of the seven general judgements, wherein I proved seven general judgements of God, whereof five are already past, and the sixth or last saving one, is the judgement of Babylon, whose principal period was in the year 1588. which many have noted as a year of marvels: and the last is to come in the end of the world. I said, that in that judgement the Papacy should come to ruin: neither was it any appearance that caused me so to say, every thing seemed to premize the contrary. The League swelled up in France, but especially in Spain: every man looked after great effects: there was no speech but of great preparations and provisions for wars, made both in Spain and in the Low countries. There was no discourse, but of the wonderful effects of the Spanish Navy, joined with the Prince of Parma's power. There was great preparation in Flanders of saddles & bridles for the English geldings. I said also, when the whore of Rome shall say, I sit a Queen, & am no widow, neither shall I see any sorrow, then shall there fall upon her widowhood, weeping and nakedness. For we know, that the Beast must be wounded to death, and then recovered again, which I saw accomplished: as also the same that is spoken of the ten horns of the beast, that took counsel together, is fulfilled in the counsel of the League. Besides that, seeing Satan work his last endeavour to overthrow the party of the Lamb, I doubted not but jesus Christ would likewise work his, for our delivery. I witted not that the League should be overcome by sea, or that the King should withstand it, as he hath done: yet now do I see the effects succeed according to my discourse and saying in my Treatise. In the Apologetical Treatise going before, I also said, that the League would undoubtedly break, yet knew I not that the Duke of Guise should be slain: howbeit thereby I see my saying come to pass, before it be brought to light. And now do I not fear to say, that the Papacy shall fall, yea even with a marvelous and sudden fall. The death thereof will be known in a manner as soon as the sickness. I was not daunted at the great preparations of the League, neither ceased I in my Treatise to publish the same to be the revolution of the Papal fall. For I discoursed thus. Cirus wrought great matters with small power, but that came to pass because the same was the revolution of the Babylonian Empire, and the accomplishment of the 70. years of the captivity of juda. Alexander the Great vanquished the power of Darius, which was far greater than his: but it was in the time of the period of the Persian Empire. julius Caesar wrought wonderful exploits: but in the same season wherein God was preparing the world, that the Messiah might be borne under the Roman Monarchy. Sith therefore the Pope and king of Spain, made all these warlike provisions to the end to establish the Papacy, in the same season wherein it should be rooted up, I concluded, that their endeavours should be in vain: and that now the time of superstitions, which have detained the woman in the wilderness, being at an end, Babylon can no longer continue. And God who hath the hearts of kings in his hand, will stir up some one that shall destroy it: yea that albeit no king would take that in hand, yet that it is in God's power, to make some under branch to spring up in one night at the root of the tree, that may be able to prescribe law to the tree, from out of whose root it may be sprung. Howbeit if it be lawful to speak by conjecture, I will say, that the name of Henry seemeth fatal to the Papacy: for Henry the 8. in England gave the Pope a marvelous check, and now in France we see an other Henry give him an other check, after this let him beware the Mate.  
The order of the League at Paris is a good order, where porters and day labourers are in greater credit than the Precedents. It seemeth that Spain meaneth by her proctor's to attempt somewhat against France: but she were not best. Spain hath more need to fear then to hope, and to keep herself, then to enterprise against others. She is but weak of walls and blood, and hath no strength but in pennies and Miluedies, and those are also well shrunk and wasted, through the continual wars in Flanders, Hannibal supposed that for the pinching of Rome, he needed not go to seek her out of Italy. I think if the Spaniard were well tickled in his own country, it would trouble him shrewdly, and that were the surest succour that might be ministered to the Low countries. But especially it were requisite to carry thither some store of New Testaments, and Bibles in Spanish, with other small Treatises against superstition. For God's word is a good seed, which can not but fructify when once it is planted and hath taken root in a place, neither will it easily be plucked up again. But in matters of estate I would wish circumspection, and with moderation and modesty to win men's hearts, rather than to stir them up with vanity, idle speech, rashness & insolency: for such things do rather destroy then edify.  
The League hath sharpened itself to cut of the Huguenots, but the edge is well broken by the Duke of Guise's death. These be two bad prognostications for the good success of the League, that is, the scattering of the Navy, and the death of Guise: as also they be good examples to teach subjects to attempt nothing against the state of their King: for the Majesty of a king is a sacred matter, & it is dangerous attempting any thing there against. When a man hath committed a fault, the best way is to reclaim himself by making amends, rather than obstinately to cast away himself therein. And therefore the Duke of Nevers, & the Lord of Antragues dealt well & wisely in taking the king's part as also the King did well and wisely in taking all that they had done under the League which return to him, as not done at all.  
If a man will be wicked, he must execute his business cunningly, or not meddle at all, otherwise he doth injury to his occupation. Even so if they would needs enterprise the League, they should have begun by seizing upon the King's person, & seeing they could not compass that, they should have attempted nothing. But what? every one hath his time: and he that must make a bad end, must labour to do evil, for evil never cometh of well doing: for it is an excellent thing, to do well to have well: to live well, to die well: and to begin well, to end well, sith virtue only is to be rewarded with honour.  
It is not impossible for a conspiracy against a King to take effect: but linger it never so little it is hard to bring it to pass. And the League hath lingered too long in France to be able to attain any good success. It is said that the Portugal mares do conceive of the wind: even so was the League conceived, but that which is bred of wind, shall return into wind and smoke, Every thing shall return to his first original, & so the beast that came out of the bottomless pit shall return to perdition: yet will she make some defence, set a good face on a bad game, and with her only countenance seek to terrify the King & his subjects: but what? such a dog barketh, that maketh her soul to quake in her belly. She will waste of herself, she will breed brawls, quarrels & discontentments. Where there is no lawful head every man will be Master, & when by reason of competitors they may not, they grow to discontentment: also not seeing any sufficient recompense presently, or any future hope, will know that without any net they have snared themselves in too great a Labyrinth, & therefore will retire before they be deeper in, and the wiser sort will be the first that will do so. If I would hazard myself for the purchase of a hope, truly it should be both an honourable and a certain hope: but it is not great wisdom to hazard both life and goods upon a doubtful hope, full of dishonour and infamy. If therefore in this action there were no more in effect, but the King's demonstration by the death of the Duke of Guise, that he holdeth the League for a conspiracy, yet cannot the end be honourable, and it is too great a hazard to meddle against a King.  
There is without comparison, more honour and safety on the King's side, then in taking part with the League: for albeit the League should overcome, yet can she reproach nothing to those that served their Prince: whereas they that stand with the League against the king, can no way shun great reproach, besides the danger. Yet will I excuse such as following the Duke of Nevers example, shall return to the king, for peradventure they knew not the drifts of the League, when they embraced it, and when a man is once in, he can not so soon resolve how to get out again. Every novelty delighteth the French, but after some taste, they are soon glutted, and the French man remembreth himself. Even so was the League embraced as a novelty, but at length men will grow weary and give it over. I will not forget one pretty part that the League played with the Lord of Boneide Governor of Thoul. For he upon great goodwill to the Duke of Guise yielded him the town, but he was so dispossessed of his government, & in recompense the Duke of Guise gave him the government of a paltry Castle. It was pity the Lord of Moncassin did not the like, for so might he likewise have had the custody of some baggage cabin, in stead of the Citadel of Mets: but he was wiser and trustier than so.  
Surely the League will yet make some a do, but we shall perceive the vain endeavours thereof. Being armed with the King's favour, it could do nothing against the Reformed only, how then can it now continue having both parts against it? After some gorgeous entry, it will return us some lean and pitiful issue, and the good shall have the upperhand: for God is the protector of the righteous man's cause. Considering the Duke of Guise's death, it can not be but there will be perpetual enmity between the houses of France and of Guise: and how good a face soever the Pope set on the matter, yet is he no less offended, as being chief of the League, and therefore I dare avow, that the King and France can not be both friends to the Pope and enemies to the League. All these do seek by secret means to attempt against the King's person, and to annoy the state of France. Neither can the King better provide here against, then by advancing the house of Bourbon, especially the king of Navarre, a Prince well borne, who will never abandon his fidelity and due obedience to the King, as also he is a valiant Prince, & one to whom the house of Guise beareth no less malice, then to the King himself. Besides, if the said King of Navarre were dead, they would the more boldly attempt against the king's person, whereas while he is in credit, they shall have the less opportunity so to do. And had the League prevailed in France, it might through the Pope's favour, have shut up the king into some Monastery, which the king of Navarre neither will nor can do: neither is there like fidelity as in the Huguenots. For rather will they take then do harm.   
FINIS.