THE I. TREATISE .

POore is that garden wherin there groweth but one hearbe , 1 and wretched is that orchard that yeldeth but one kinde of fruict . But the excellencie of that orchard which God him selfe planted in the beginning of the world , hath he declared in causing it to bring forth all kinde of fruicts , Gen. 2 9. euen the tree of knowledge of good and euill , and the tree of life : albeit our selues now haue , God be praysed , a more excellent orchard then that , which yeldeth such fruict as is more pretious , rich ▪ pleasant , and in excellencie without comparison . This our orchard is planted in the garden plot of new Ierusalem , Apoc. 21. 2. and yet we neede not to clime the heauens to dresse it , or to eate the fruicts thereof . For this Ierusalem is discended out of heauen , so that we may vpon earth be conuersant therein , but with a spirituall and heauenly conuersation . This our orchard is the orchard of Gods word , wherein among all other fruicts which with infinite diuersitie do grow therein , we may also finde the tree of good and euill , which is the law , and the tree of life : For the law is a tree of knowledge of good & euill , because thereby we may discerne the good from the bad , as S. Paule sheweth , Rom. 7. 7. where he saith , that by the law we haue the knowledge of sinne : And as for the the Gospell , who can denie it to be the tree of life euen of life euerlasting ? and our selues do know that in sundry parts of this new Citie is planted that tree of life , Apoc. 22. 2. which beareth twelue fruicts , according to the twelue seasons of the yeare , whose leaues do serue for the health of the Gentiles . Now when a gardener or any other that enioyeth the fruicts of a garden , purposeth to feast his frendes , he presenteth them not with one onely sorte of fruict , albeit he iudge it to be the best , but offereth them sundry kindes , so to pleasure them with the choise , knowing that there is as great diuersitie in the tastes , as in the kindes , and that it is recreation to iudge of varietie of tastes , because varietie delighteth . But they which purpose to entertaine the guestes at the mariage of the lambe , Apoc. 19. 7. must likewise out of the Lordes gardens chose sundry fruicts , wherewith to content the bridegromes friendes , and to satisfie the diuersitie of their tastes or iudgements , according to which rule haue we out of this heauenly orchard gathered fruicts admonitorie , instructiue , Deuine and Politicke , which are sundry reasons of diuers sortes , whereof some be admonitorie , others instructiue some Deuine , and others Politick as hauing respect to the diuers iudgementes 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 vnto such must be exhibited reasons instructiue : Others there are likewise of Mary Magdalenes disposition , Luc. 10. 42. such as chose the better part , to whom we must propound reasons Theologicall : others againe do resemble Martha , whose hartes are set vpon the affaires of this world , & to those must we deliuer reasons of Pollicie , Heb. 5. and after the example of S. Paule , giue milk to such as can not brook any other foode , and stronger meat to those that haue stronger stomacke Neither are Politick reasons vtterly to be disdained sith God him selfe vouchsafed to establish a Politicke gouernement in Israell , as well as to instruct the consciences . And if any person be vncapable of higher matters , and neuerthelesse may be brought by Politicke reasons to doe his duetie , why shall we forbeare to instruct him by such reasons as he is most capable of ? And therefore haue we forborne nothing that we haue thought might seeme to induce men to the knowledge of the truth , and the performance of their dueties ▪ yea we are perswaded that we haue brought a fruict of no small consequence to all Europe , in that we shew by reasons aswell Deuine as Politick , that the truth whereof we here entreat , is both fit for the conscience , and commodious to the state : which neuerthesse is a matter contrary to the opinions of many , who haue accoumpted the truth to be in deede conuenient to the conscience , but hurtfull to the state and the reason that led them so to iudge , was because they iudged but slenderly of matters depending vpon the truth , which notwithstanding do no lesse mainteine Pollicie in the generall estate of a people , then conscience in the person of euery Christian : and therefore we will deuide this present Treatise into two partes , whereof the one shall be discussed by reasons Theologicall , the other by reasons Politicall , which Treatise we do name The Reformed Politick , because that in the same we doe mainteine Reformation for the most part by Politick reasons , albeit we hope shortly to second it with Deuine , concerning Church gouernement , to the end to strengthen that part which seemeth the weaker , albeit of it selfe it be strong enough .

Nothing in the olde serpent is more ancient then lying , 2 whereof he is the father , Apoc. 12 9. neither is there any thing more familiar to Satan then sclander , Iohn . 8. 44. whereupon he is called the Deuill , that is , a sclanderer . The obiect also of his sclander is no other than God and his Church , Mat. 12. 26 for vpon what reason should he sclander his owne ? so should he oppose him selfe against him selfe , and worke his owne destruction , so as his kingdome could not stand . But he is not ashamed to sclander God , and to gainesay his worde : Gen. 2 ▪ 27. for when God said to Adam , Thou shalt dye the death , Gen. 3. he feared not to contrary him , saying , No ▪ you shall not dye the death , so that albeit this speach of Satan was not in euery respect contradictorie to Gods , yet was it his intent to gainsay God . For the meaning of Gods words stretched to the eternall death , whereof man made him selfe guiltie the selfe same day that he transgressed Gods commandement : but Satan aymed onely at the bodily death : neither imagined he that God had spoken of any other death , and therfore meant by contrarying that point to make God a lyer , and not that onely , but also to bring of God into suspition of enuie , as vnder hand taxing him to enuie mans felicitie , as if God had forbidden man the eating of the tree of good and euill , for feare least he should become like vnto God , by the knowledge of good and euill . As for our Lord Iesus Christ , it is not to be doubted but the deuill hath sclandered him . For what greater sclander would any man haue than sclanderously to put him to death ? So that if Satan entered into Iudas togither with the soppe , Iohn . 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 sonne of God ? which being so , who can doubt but those goodly titles that the Phariseis gaue to our Lord Iesus Christ , were forged in the same shop and by the same workman ? Mat. 12. who charged our Lord that by Beelzebub the Prince of deuils he cast out deuils ? If then he durst so shamelesly set him selfe against God & his only sonne , is it any maruell that he dare set vpon men the seruants of God , bruting abroad in all places , that the faithfull which serue God vnder the puritie of Reformation are heretickes ? We are therefore to know that as to Satan there is nothing more familier then to sclander God , Christ Iesus , and his faithfull members : so is there nothing more familiar to the faithfull , then to see them selues sclandered by the old serpent and his angels , which are his members and supposts . And this is so familiar and ordinarie to them that there neede no example . For we know what sclanders and persecutions Gods people haue endured by strangers , and the Prophetes by their brethren , in so much that it is written , that no Prophet hath bene put to death but in Hierusalem . And this teacheth vs that euen such as in outward profession seeme to be Gods people , do for the most part persecute Gods elect , and those whom he will sanctifie , and separate from the broad way that leadeth to destruction . For as they that among the Israelites sacrificed vnto Baal , did persecute them which bowed not vnto him , euen so in the Church which is termed Christian , they that folow like superstitions , do persecute those that will not cleaue to the same . For this cause in the Apocalypse the Church which is compared to a woman enuironed with the sunne , Apoc. 18. crowned with 12. starres , standing vpon the moone , is notably said to be sent into the wildernesse by the two winges of the great eagle . Which great eagle hath relation to the Romaine Empire and the dependances thereof , as is the Papacie , which hath brought this woman into the wildernesse , where being , she is compared to a mightie harlot holding a cup full of the abhomination of her whoredomes , which are the superstitions that separate vs from the desolate woman , and replenished with the bloud of the Martyrs , which hath bene shed because they would not cleaue to these superstitions . Euen as the Idolatrous Church of Israell persecuted the true faithfull which serued God in purenesse , so also the desolate and superstitious Church among the Christians , doth persecute the faithfull , that seeke to serue God purely and without superstition . But withall the examples of the pacience of the faithfull in old tyme should be vnto vs a miror of pacience : and the promises of our deliuerance which God hath made vs , ought to be as it were oyle to refresh the lampe of our hope , as also these fatherly corrections should be a testimonie vnto vs , that God accompteth vs his children , to the end that we walke worthely , as children of such a father , separating our selues from the vanitie and frowardnesse of the world , to follow the truth in abandoning vanitie : and seeking to ouercome the world by that faith , which is the victorie , arming our faith with charitie , zeale , sinceritie , truth and the feare of God . Now the cause why we see that the faithfull are ordinarily persecuted , not onely by strangers , but also by those that aduow them selues 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 vsually despise and persecute the children of Sara : albeit to their own harmes . And Iacob also was an exile 20. yeares in a forem land , for feare of his brother Esau : so doe we ordinarily see in the Church of God , that they that are borne after the flesh doe persecute those that are borne after the promise , appertaining to Gods election . The aduersaries of the Reformation do say that the Reformed are heretickes , whereto I aunswere , that reason maketh the man , & truth the Christian . To speake without reason is not the part of a man , but to bable : and to speake against the truth , by charging any one in that which concerneth the conscience , is to sclander , and it is the deuils rhetorick . Christian Religion is not built vpon auctoritie but vpon truth , not vpon the auctoritie of men but vpon the truth that is of God : If the aduersaries of Reformation should be driuen to proue their accusation by reason and truth , they would be shreudly 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 taxe it of heresie without speaking against their owne consciences , and therefore we will entreat vpon this point , to the end that in few wordes it may manifestly appeare , that there is no heresie in Reformation , and also that all that the Reformed are charged withall is but sclander .

It is the part of a good archer to finde 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. Paule hath shewed the excellencie of his arte , in that with one only arrow he reached the end of the law , and with an other the mark that was set vp as the end of the Gospell . The arrow wherewith he hath hit the end of the law , was but one onely worde , vnder the which he hath comprehended the whole doctrine of the law , Rom. 13. 11 and that is , Charitie , and the shaft wherewith he pierced the mark of the Gospell , Gal 5. 14. is also this onely word , Faith , where vnder he hath also comprehended the whole doctrine of the Gospell . Gal. 5. 5. Now then if any man would know wherein consisteth the difference betweene Reformation and the doctrine termed Catholick : it is in the superstition . For take the superstition out of that Religion , which in name is termed Catholick , and there will remaine no difference betweene the Catholick , and the Reformed , and therefore I appeale to the iudgement of any discret person in this case , videl. whether it be heresie not to cleaue to superstition : for if it be heresie , Reformation may be taxed of heresie : but if it be no heresie , they which terme them selues Catholickes , can not taxe Reformation with heresie , vnlesse it be with sclander . For Reformation differreth not from the Catholicke Religion but in one point , which is superstition .

Many there be that haue formed them * * The name of a monster that casteth fire out of his mouth , hauing the head of a lion , the belly of a goat , and the taile of a dragon . Chimeres concerning Reformation as imagining it to consist in those things wherein it doth not consist , 3. and whereof some haue spoken lightly , and others haue iudged rashly , each condemning it for want of vnderstanding , some haue perswaded them selues that they vnderstood it very well , and yet neuer tooke paines to seeke into the depth of it . There are that haue thought Reformation to consist in ouerthrowing the estat of the Clergie , and this foreiudgement hath bene a greater hinderance to Reformation then the weapons of the Leaguers . For it is certaine that had the Clergie supposed , that they might vnder Reformation haue enioyed their estate , they would haue craued it , to the ende to haue shaken of the yoke of superstition , which is burdensome to the greatest part of them , and therefore they neuer retained superstition , but for their estates sake : and if the Clergie had admitted Reformation , the people would also haue embrased it , and so had the Popes partakers bene vnarmed , and haue had no meanes to enterprise the League : and we fortified with those that doe now strengthen our aduersaries faction . Luke . 14. 17. True it is that when the bridegrome calleth the guestes to the mariage , there is no excuse of buying of land or vines that may serue , Luke . 14. 33. or withhold vs . Yea we must euen renounce all goods and come to Christ when he calleth , and yet it doth not follow that we must binde men to buy Reformation with the losse of their goods . Among the aduersaries to Reformation , this presuppose hath through the Popes subtiltie had course : But what ? Iesus Christ protested that he came not to abolish the law , but to fulfill it , & reprouing the faultes of the Pharisies , exepted their estate , saying , These thinges ought to haue bene done , and yet the other not left vndone , which notwithstanding they haue still imagined that it should ouerthrow their estate , and thereupon haue obstinately set them selues there against , which hath bred the destruction that they stood in feare of . This presuppose hath also wasted the demaynes of the Clergie , which vnder the Reformation might haue bene preserued , but the fault was in that it was neuer propounded , procured or so much as demanded : nothing will be obteined without request : but that that is done is done , & therfore let vs prouide for that that is to come . And the documentes of the Lord are giuen vs to instruct our selues therewith , but not to enter to farre into iudgement of others matters . Many also haue bene planted in Reformation , and therein hauing taken roote , haue made no difficultie to dye for the same , who if they should haue bene forced at the first blush to purchace it with the price of all their goodes , it is vnknowen what they would haue done . Many also there be that haue abandoned their goodes , yet not the vse of them , but the care and disquiet , as the Apostles did their nets , and yet they still vsed them , euen after the Lordes resurrection : yet must we not take the Lordes instruction to the ende thereby to cast a stumbling block in our brethrens way , neither to enter to farre into iudgement of others , but euery one to iudge him selfe , according to those instructions , and to referre 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 haue throughly wayed all thinges , we shall finde Reformation to import nothing contrarie to the state of the Clergie . To the end therefore that none may hereafter call this article into question , I will set down the reasons wherupon I build my speach .

First England hath vnder the state of Reformation preserued the state of the Clergie , as also in some partes of Germanie it is kept sound , and yet may be better preserued in Fraunce .

Secondly the state of the Clergie dependeth vpon the Mosaicall Policie . The Gentiles then being grafted into Israell as the wild oliue is into the naturall , Rom. 11. 17 the Episcopall branche is grafted into the Leuiticall , & therfore succeeding in their functions , they ought also to succeede in their priuileges and rights .

Thirdly the end of Reformation tendeth not to corrupt the order and pollicie that Moses hath established , but to reforme that which the Popes haue corrupted with their superstitions .

Fourthly Reformation tendeth not to set the new Testament against the old , or to arme Iesus Christ against Moses , neither to shewe that Iesus 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 Gospell : but rather to seeke out that harmonie and agreement , which is betweene the law and the Gospell , which is taught by the harmonie of the Canticle of Moses and of the lambe , set downe 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 deede we should do God great iniurie , if we should imagine that he vsed any repugnancie in his lawes , abrogation in his decrees , or contradiction in his rightes : well there may be some derogations , but a derogation doth but expound an edict , by taking away some weake part and of no value or importance , to the end to corroborate the more important part , as we see that the Gospell derogateth from the law , Ierem. 9. by taking away the letter , as the manuall Circumcision , Rom. 2. 29. thereby to shewe the excellencie and importance of the Circumcision of the hart , Colloss. 2. 11 wrought without handes , and taught by the Prophetes vnder the law and by the Apostles in the Gospell .

Fifthly , as in the law we may consider the pollicie and ceremonie , the law hath waxen old as concerning the literall ceremonie , not concerning the spirite : but the pollicie remaineth , as appeareth , first , in that S. Paule teacheth vs , that the Gentiles ( as in the dayes of Dauid ) were aforetime estranged from the pollicie of Israell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for so doth the Greeke text import : neither doe I alter the termes , as coueting rather to draw at the well head then out of the chanels : and I finde no reason to translate common wealth in stead of policie . I know we are all made fellow burgeses of heauen , but besides , we are all made partakers of the policie , that is to say , of the priuileges : howbeit by the same we are bound and made subiect to the same rightes , which we ought not to giue ouer to obey traditions . I know there may be great obiections made , but I haue likewise greater solutions , which I reserue for the Treatise of the policie of the Church , and it suffiseth me here to set downe the fondamentall reasons . Some may say vnto me , that S. Paule speaketh of the spirituall policie , not of the externall : whereto I aunswere , that the Mosaicall gouernement is spirituall , first because the spirite of God penned it , secondly because S. Paule saith that the law is spirituall : but the part is of one kinde in his course , and there is as great difference betweene this gouernement , and a gouernement simply externall , as there is betweene Gods law and mans traditions . For the law is spirituall , and mans traditions are carnall , and purge no more but the outside of the cup , whereas Gods word is penetratiue , euen to the partition of the soule and the spirite , of the sinewes and marow , and this gouernement is Gods word , which clenseth the whole cuppe as well within as without , and therefore can not be called simply externall , but internall , whose principall end tendeth to rule the inward man .

Againe S. Paule saith that the law is good , if it be lawfully vsed . Then must we without question seeke out the lawfull vse therof , that is , we must take it after the spirite & newnesse therof , and not after the old letter . Now the spirite of the law is the equitie thereof , but the letter is the rigour of the wordes . And therefore we must not after the rigour of the wordes , take eye for eye , Exod. 21. 24. or tooth for tooth , neither do I thinke , that the iudges that liued vnder the law , did in such points folow the letter . Thus we may see wherefore S. Paule in his Epistle to the Ephesians inuiteth vs to the gouernement of Israell , Rom. when he laid open the vanitie of the righteousnesse of the law against the merites of workes , Gal. and the abolishment of the law , Heb. against such as constituted righteousnesse in outward ceremonies , whom he teacheth that the new Testament abolisheth the old , howbeit that is to be vnderstood concerning the old letter , whereto is opposed the newnesse of spirite .

A third reason will I also adde , for that S. Paule saith , that the law was giuen for the transgressions : for by that we know that we are to vse it to correct transgressions , and that selfe place serueth for a farther explication of the lawfull vse of the law , whereof we spake in the former article . For the law consisteth in Commandements , commanding naturall equitie : and thereof doth S. Paule call it the law of Commandementes : but the Gospell requireth a supernaturall perfection , wherof the creature man who is naturall is vncapable , which perfection is expounded by instructions , admonitions , counsels and examples . Now he that fulfilleth not the law , is by the law punishable , as hauing sinned , for sinne is the transgression of the law , as S. Iohn teacheth , saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But there be things concerning the profession of the Gospell , which who soeuer fulfilleth not is reproueable , and yet not punishable , and therefore the law remaineth to bridle and punish transgressions . The thinges belonging to perfection , are , not to looke vpon a woman , to couet her : Mat. 5. after a blow on the one cheeke , to turne the other : to him that requireth but thy coate , to giue both coate & cloake : to do good to our enemies : & to be perfect , as our father that is in heauen is perfect : who so doth not these thinges , is neuerthelesse not subiect to punishment : but he that contrarie to the law defloureth a maiden , must according to the punishment of the law , giue her a dowrie or mary her : he that hath stolen foure sheepe , must according to the punishment of the law , be taught by his pastor to restore fiue . I omit that which concerneth the Ciuill Magistrate , and speake onely of that that toucheth the gouernment of the Church , and this satisfaction which the pastor is to impose , taketh place , when the man commeth of him selfe to confesse his sinne . Here may some man obiect vnto me , that the law was a schoolemaister to bring vs to Christ : to whom I answere , in this place S. Paule speaketh of the ceremoniall law , which setteth a distinction betweene cleane and vncleane things , grounded vpon the elements of this world , and were neither tasted of , nor eaten , but were shadowes of things to come vnder Christ .

In the law was to be considered , gouernement and ceremonie , also that there was two kindes of gouernement , the Ciuill & the Ecclesiasticall , where Moses had the Ciuill & Aaron the Ecclesiasticall : likewise in the Priesthood of Aaron there were two things , the Ecclesiasticall gouernement and the ceremonie : some Priests there were that medled rather with the ceremonie then with the gouernement : but there were likewise Leuites that were not Priestes , but dealt onely in Ecclesiasticall iudgementes , being Doctours of the law , of whom some remained in the sanctuarie townes , there to iudge of murthers by chaunce medley : howbeit they could not iudge by tradition , but by law . Deut. 17. Vpon the estate of the Clergie depended these fiue thinges : 1. ceremonie , and the right of the sacrifices . 2. The reuenues . 3. possessions . 4. dignities , and fifthly the lawes whereby they should iudge the people . For the ceremonie , they had sacrifices : For their reuenues , they had the tenthes : for their possessions , they had 48. townes , their cattell and the houses that they purchased , also the vowes : and in stead of this the French Clergie haue their demaines & tenthes : for their dignities they had the order of Iethro . Num. 35. 11. Exod. 18. Deut. 17. And the lawes that they were to obserue were the lawes conteined in the law . Leuit. 25. 32. Deut. 17. Act. 23.

Now it is to be noted , Leuit. 27. that the law gaue the Priestes authoritie to iudge , & that in such sorte , that who soeuer did not obey them , was denounced worthy of death : howbeit hereto were added two bonds . The one that the Priest could not condemne , but in specifying the law of God , whereby he did condemne : the other , that the person condemned dyed not but by the Ciuill Magistrates handes , who had authoritie to looke , whether the man were iustly condemned , according to the law cited in his condemnation . Deut. 17.

I say therefore that the Christian Clergie , liuing holily may possesse their reuenues : neither will I be a more seuere censurer of their estate , than Iesus Christ was of the state of the Pharisies . But alas , if Iesus Christ bewailed the wretchednesse of the Pharisies , because they tithed the mint , and had left iustice or mercy , how much more lamentable is the wretchednesse of that Clergy , which termeth it self Catholick : which possesseth these holy reuenues to the end to mainteine Gods lawes , and yet haue not onely forsaken them , and cleaued to traditions , but also do mainteyne superstition contrarie to Gods lawes , yea and persecute such as will not cleaue to the like ? How much better were it for them to possesse them holily in liuing according to God ? whereby they might liue honestly with lawfull wiues ; where as now they wast them vnworthely vpon harlots . Hetherto haue men thought , that the part of the God of this world was fauorable to the Clergie , and that Gods part was contrarie to them : but in deede Gods part is more fauorable to the Clergy then the contrary part : and not to the Clergie onely , but to all the people , in respect of the warres which the superstitions haue brought in , which cannot be ended but with agreeing with God : for Gods wrath which hath stirred vp these scourges , must be appeased , and then God will appease these troubles which breed our miseries . There is then no hinderance but that the the Clergie may enioye their rightes and priuileges . True it is that in S. Paule there be some admonitions and examples : but they neither make law , neither abrogate any law : had S. Paule bene in the dayes of Eleazar the sonne of Aaron , he would haue taken the tenthes : but being in such a time as the Churches were poore , he laboured with his owne hands to spare them : For he was a principall man , who knew how to abound and how to want , and so spared them , but not vpon duetie , as him self testifieth . 1. Cor. 9. Likewise had Aaron or Eleazar bene in the dayes of S. Paule , when the Churches were poore , they would haue laboured with their owne hands , or bene content with food and raiment : but had they bene in the time of great Constantin , when it was lawfull to possesse the tenthes , they would haue vsed 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 endeuour to vse 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 him selfe in his plenty . As for Ecclesiasticall dignities , we graunt them euen to the highest , according to the order of Iethro , which order was neuer constituted in the new Testament , but was practised , and in deede the new is not to ordeine matters already ordeined in the old , but to put them in practise . Now after the order of Iethro , the chief Bishops do succeede in the high Priests roome , and the Apostles are to be considered as soueraine Bishops , because that next to Iesus Christ there were none in greater authoritie than they , but there were in lesse . And for their partes they were in equall authoritie 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 equall power , neither could any man giue them any greater : besides , he appointed them in like degree , to the end they should be chief in those prouinces whither Gods spirite sent them , and so should not neede one to depend vpon the other . Now that they were chief it appeareth , first in that Sainct Paule likeneth him selfe vnto a master builder , not a simple masson , and others to massons that build aboue , when he saith , that him selfe laid the foundation , and that the rest builded thereupon . Secondly , in that both from Corinthe and other places they did write vnto S. Paule , 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. Paule likewise charged Titus as a Bishop to ordeine Priests throughout the congregations Tit. 1. And Titus receaued that charge from S. Paule , as from a greater then himselfe : For S. Paule vseth commandement . S. Paule also . 1. Cor. 11. 34. saith , when I come I will determine of the rest , thereby reseruing to him the ordering of such thinges , as could not be performed but in the presence of the chiefest : He also saith , that he that giueth the blessing , is greater then he that receaueth it : Heb. 7. Euen so may we also say , that he that commaundeth is greater then he that obeyeth : and he that sendeth , then he that is sent . 1. Tim. 6. Now S. Paule commandeth Timothie , saying , I commande thee in the name of God . &c. He required also obedience in Philemon , saying , trusting in thine obedience . True it is that he also vsed entreatie , whereof groweth the Prouerbe , a great Lordes request is as good as a commaundement . S. Paule likewise willeth Timothie not to admit any accusation against the Priest or Elder , without two or three witnesses : so that Timothie might admit or reiect accusations against Priestes , wherefore it followeth that he had iurisdiction euen ouer the Priests .

Sainct Paule also sent Timothie to the Corinthians : 1. Cor. 4. He commaunded Titus to come vnto him , Tit. 3. also to send Zene a Doctour of the law , 2. Tim. 4. and Apollo : and he commaunded Timothie to come before winter , and to bring Mark with him . True it is that Paule sent Timothy to the Corinthians , 2. Cor. 8. but Titus went not as one sent , but offered himselfe , and Sainct Paule 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 goe , adding withall , that he shall go so soone as his leasure serueth him , and so sheweth , that he did not refuse , but delay . In all which it appeareth , that euery thing was done in good order : yet will I say , that the Apostles vsurped no dominion ouer , Gods elect , or Lordship ouer their faith , or ouer the Lordes inheritance : but in deede there is difference betweene dominion & iurisdiction : They exercised no dominion , but exercised their offices , as hauing iurisdiction . True it is that they exercised this iurisdiction with charitie rather than authoritie , as also it is the duetie of euery Bishop . Here might one obiect that sith the Apostles were equall in authoritie , the Bishops also ought to be of equall authoritie : But I deny the consequence , & will proue it to be no consequence by the saying of S. Paule , where he compareth him selfe to a wise master builder laying the foundation , and the rest to the workemen that build thereupon : For admit all architectes and master massons were equall , yet followeth it not that all simple massons or workmen shall be so ▪ In deede it followeth that all chief Bishops in euery kingdome or soueraigne principalitie should haue like authoritie . Moreouer the Apostles were equall among them selues , but other Bishops were not equall with them , as we haue already shewed . I know that Paules 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 Counsellers in a Parliament be equall in authoritie , yet doth it not follow that the Counsellers of Presidiall seas , be of equall authoritie with them . Here may they also obiect , that S. Paule calleth Titus his companion , 2. Cor. 8. and saith to Philemon , if thou accomptest me thy fellow : whereto I aunswere , that Eneas called his souldiers his fellowes , and yet it followeth not that they were equall with their Captaine . And a Captaine may say to his souldier , I am thy fellow , and it becommeth him , but the souldier to say the same , it were vnseemely . It may also be obiected , that S. Paule calleth the other Bishops his helpers and fellow labourers : whereto I answere , that all workemen are fellow labourers and helpers of the master masson , yet not equall with him . And God sometime maketh men his fellow laborers , yet not equall with him selfe .

I say then that the Ecclesiasticall dignities haue place euen to the highest , but not vniuersall , which vsurpeth dominion euen ouer kinges , yea so farre forth as to dispose of their scepters and crownes : and I will proue my saying thus . The high Priesthood of Aaron was subiect to the iudgement seat of Moses and the kingdome of Iuda . Also in the law which God set downe , there was no Priesthood aboue the kinges , and that by reason of the law , sith that vnder the principalitie of Moses , there was a high Priesthood : therfore it followeth that vnder euery Christian soueraigne principalitie , there should be a chief Bishop , yet not so as to acknowledge any vniuersall Bishop . Sith also that Iesus Christ would not ordeine any to be greatest among the Apostles , it followeth that there ought not to be the greatest among the chief . And Iesus Christ forbiddeth his Apostles to vsurpe dominion : the vniuersall Bishopricke is therfore no lawfull order , but a confusion engendred by Babell . If any man will alledge the pretended donation of Constantine the great , I aunswere , that many impugne it as false , besides that a couenant can not be of any force to abuse or to vse it contrary to good maners , as the Pope striueth to vphold superstition , repugnant to all good maners and true godlinesse , yea the ingratitude of the receauer of the donation , maketh the donation voyde : but the Popes haue practised all ingratitude against the Emperors , procuring their subiectes many times to rebell , prescribing their Empires , working their deathes , betraying of them , as Fredericke Barbarossa was betrayed to the Turke , and treading vpon their throates , with such other ingratefull insolencies . Againe the Emperour hath no authoritie in Fraunce , he can not then giue the Pope any there . In Fraunce Constantines authoritie is vnknowen , neither doth any man giue that which he hath not , nor can transferre any further right then his own . But if he beare him selfe vpon the authoritie of Doctors , I will alledge one Doctour , euen S. Gregory , who saith that the first that shall take vpon him to be vniuersall Bishop , shall be the forerunner of Antichrist . If they alledge the Councels , I answere , that some of them haue improued the Popes authoritie , albeit some others assembled by the Popes driftes and practises haue approued it . And admit the Councels had without contradiction approued it , yet let vs looke whether their Decrees be grounded vpon Gods word : for in that case we must obey them , as also if they be not contrary to Gods word : But Iesus Christ expressely forbiddeth such dominion , then may no Councell authorise it . For S. Paule saith , that he may doe nothing contrary to the truth , how then shall the Councels be of force against Christes expresse prohibition ? Againe , in Fraunce the king hath the Ciuill dominion , and the Parliamentes haue no dominion , but the iurisdiction : likewise in England the Queene hath the dominion , and the Bishops the Ecclesiasticall iurisdiction : But the authoritie which the Pope vsurpeth , is a dominion , which exalteth it selfe aboue kinges , and therefore by Gods word expresly forbidden . Thus hath the Pope no right , neither any colour in Gods word , neither is there any king or prince by Gods word subiect vnto him , no not so much as any chief Bishop that is bound to acknowledge him . But all kinges and soueraigne princes , may in their kingdomes and principalities establish chief Bishops , after the maner and example of England .

I haue before shewed that the state of the Clergie is no cause of our separation from those whom in Fraunce we call Catholickes , 4 and therefore the abuse may be thought to be the cause , but it is not : for there is no gouernement wherein there may not be abuse , but the abuse simply it not sufficient cause of schisme . We know that there was neuer any more excellent gouernement then the same which God established , yet did the children of Hely the high Priest commit great abuses , 1. Sam. 2. 12. defiling the women appointed to watch the tabernacle , & against the peoples willes , 1. Sam. 13. and contrary to the custome established in the law , chusing such meates as they liked in the Priestes kettles . The people complained hereof , yet made they no schisme , as in deede they ought not : and now if we were to complaine of the Catholickes but for their simple abuses , we should haue no cause to make any schisme : well might we haue occasion to complaine , yet not therefore to separate our selues .

It may be thought also that ceremonies are the cause of our separation from the Catholickes , 5 yet are they not so , howbeit I make great difference betweene ceremonies and superstitions : for superstition is forbidden by Gods word , so are not ceremonies , for there be three kindes of simple ceremonies , one Legall , an other Euangelicall , and the third indifferent , yet not contrary to the word of God . The Legall are abolished as concerning the letter , but doe remaine , as concerning the spirite , considering that their truth is eternall , & abideth for euer as the word of God . The Euangelicall , as the Sacraments , are necessarie . And others there are which be indifferent , as not forbidden by the word of God , for the which one should not condemne an other . The same are such as are vsed in sundry Reformed places , as in England , Switzerland and els where . In which ceremonies the Reformed faithfull ought to haue respect to modestie : one to beare with an other , according to the rule of S. Paul , who saith : Let not him that eateth not , despise him that eateth , and he that eateth , let him not reproue him that eateth not , that is to say , let not one condemne an other . True it is that there be foolish and trifling ceremonies , as in Baptisme to put the spatle of the Priest into the childes mouth , when as sometimes the Priest shall be halfe a lazare , halfe rotten , and haue rotten teeth , or a stincking or corrupt breath , which can not but be daungerous for the child , and therefore vpon so villanous a custome , the father may sometimes take occasion not to cleaue thereto : as also there be garments , which being worne vpon any signification , and for distinction in callinges , are ceremonies , but if we attribute any vertue vnto them , they be superstition .

The cause then of our separation consisteth not in the state of the Clergie , 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 euery worship contrary to the word of God .

As for the word superstition , it is a Latin word , and may be taken diuerslly . It may be taken for that which in Latin is called Superstitum parentatio , that is to say , the suruiuours funerals , there hence transferring it to any other false worship , or rather super statutum cultum , extranea & prophana adiectio , taking super in stead of praeter or contra , which signifieth all worship that is added , besides the same which God hath established . The Greekes do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth the worshipping of the deuils : but vary it how they will , I force not , so the definition remaine .

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 needefull to be had , in clearing the cause of superstition from that that concerneth the state , and not to condemne any thing rashly .

The superstitions that cause vs to abandon the Popes partie , are the worshipping of Images and Reliques , the inuocation of Sainctes , Purgatory , Transubstantiation , Artolatrie , Traditions , the Popes orders established by superstitious traditions , false and faleable Pardons , false merites derogatorie to Christes merites , and such like .

As for Images , it is a matter sufficiently beaten by other , and therefore I shall not neede to enter into particularities , for it is manifest inough , that the worshipping of them is idolatrie . I know that euery Image is not an Idoll , also that an Image simply maketh not an Idoll , but the worship thereof , which is superstition : For it is written , Thou shalt not honor it . But we doe honor it , when we celebrate it with any worship . I also graunt , that an Image set vp for a historie is no Idoll , as we see in the temples of those that are called Lutherans in Germanie , but if we attribute any vertue thereto , it is superstition : for the vertue that we attribute , is the cause of the worship and honor thereto , yet is it good vtterly to purge Gods Church from these Images , which haue bene causes of the peoples Idolatrie , howbeit it were to be wished that it might be done by the kinges authoritie . And it is to be meruailed , that in the Churches there are the Images of God the father , Deut. 4. sith God him selfe hath so expresly forbidden it . For if they might take place , the heathen ought not to be reproued for their Image of Iupiter . For it is certaine that by Iupiter they vnderstood Ioue pater , and it is an auncient character of Noahs Religion , who called God Iehoua And the Poete saying , Iouis omnia plena , speaketh of the great God creator of all thinges . I will omit all Poeticall fictions , neither doth my Argument leade me to speake of them .

As for the Images of Iesus Christ and his Sainctes , if that of Iesus ought not to be worshipped , much lesse ought those of the Sainctes : but that of Iesus Christ must not be worshipped , it is then in vayne to worship those of Saincts . Some man may say that they worship them not , hereto I aunswere , that when we exhibite so great reuerence to any thing , as we can not exhibite more to God him selfe , we worship that thing . But such is the worship that is done to Images , before the which we vncouer our heades , bend our knees , hold vp our handes , make our prayer , present our offring and such like : Tell me then I pray you , what more can we doe to God him selfe ? But the subtiler sorte do say : ween you that when I kneele before a Crucifixe of wood or stone , I pray to the wood or stone ? No I doe it to the thing represented by that woodden Crucifixe , and looking thereupon , do direct my prayer to Christ . Thinke you , say they , that I am so sencelesse as to stay vpon this visible Image ? mine eye is in deede vpon the visible Image , but my hart is with Iesus Christ that is in heauen . 2. Kin. 18. But let me aske thee , Thinkest thou that they which sacrificed to the brasen serpent had not the like starting hole ? They had more reason to sacrifice thereto , then thou to a Crucifixe . For it figured Iesus Christ hanging on the wood : and whereas thy Crucifixes be erected by superstitious men , without any commaundement from God , that was erected by Gods expresse commandement : and whereas some of thy Crucifixes are authorised 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 brake it , saying , that it was but brasse . Wherefore if these starting holes should take place , who doubteth but the Israelites would haue had the like ? Thou worshipest , sayest thou , Iesus Christ , and art not so sencelesse as to worship the Crucifixe : weenest thou the Israelites were so sencelesse as to worship the brasen serpent , and not rather him that was thereupon figured , hanging vpon the wood ? or thinkest thou that they were so ignoraunt , that they knew it not to be the figure of the Messias , sith they liued in a time so illuminated with Prophetes , as was the time of Ezechias ? Had such shiftes taken place , Ezechias would neuer haue destroyed the brasen serpent , which notwithstanding these shiftes , being broken , thy excuses also take no place . Thou wilt say , that they sacrificed to the brasen serpent , but that thou doest not sacrifice to the Crucifixe . I answere , that there were two sortes of sacrifices , the one burnt offerings the other meate offrings . The burnt offrings were made of beastes : The meate offrings of fruicts , as of corne , wine , bread , oyle & such like , wherfore when thou offerest the like thinges to the Crucifixe , thou sacrificest againe to the brasen serpent : And when thou makest those offerings before the Images of Sainctes , thou doest yet worse . To be brief , all these excuses are but starting holes , and it is no heresie to abandon such superstition : yea this superstitious worship is the cause that iustly we may well call them Idols . 1. Cor. 10. And S. Paule teacheth vs , what soeuer is sacrificed to Idols , is offered to Idols , wherein we doe learne that the Idols which in old time aunswered by oracles , were deuils . Yea there be some deuines , which note the worship of the Images of Sainctes , and there be Images vnder the Catholicke Religion that abuse the world , which thinketh , that the Sainctes doe worke miracles : albeit they be such miracles as the old oracles wrought long agoe . Wherein it is euident , that they are the same deuils , which abuse the people , hauing onely chaunged their names . In old time they would be called God , and now they wil be termed Saincts . The Gods of old time had their Priestes and Sibilles ▪ and now the Saincts haue their Southsayers : they frame them selues to the time , but in the meane time the people is abused thinking because the name is altered , the matter is changed . As for the distinction of Honor , Latrie , Doulie & Hiperdoulie , it is an other kinde of shift , which hath neither reason nor grounde in the word of God . Now therfore do I appeale to euery mans iudgement 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. Paule testifieth , that Idols be deuils : Therefore these Images whereto they erect worship are deuils , that is to say , deuils are worshipped in them : and so being deuils , we are not to haue any acquaintance with them . For Sainct Paule telleth vs that we can not participate , both in the cup of the Lord and in the cup of deuils , and so he sheweth vs that to be partakers of both togither , be two incompatible extremities . To the end therefore to participate in the Lordes cup , we are forced to separate our selues from the Pope , who mainteineth the cup of deuils , that is , Idolatrie . This then is the cause of our separation , which who soeuer will iudge without passion , I am assured will finde to be lawfull . This is in deede the matter of our separation , and not the simple abuses , neither the ceremonies simply , and much lesse the state of the Clergie : for the which thinges there ought not to be any breach made in the Church : well may we in modestie require the correction of the abuses , when there be any , yet not therefore make a schisme .

Concerning inuocation of Saincts , 7 that is yet an other kinde of superstition , for this we know , that all worship of God and deuine seruice , is contained vnder these two kinds , inuocation and thankesgiuing . And this adoration or worship is so proper to God , that it can not be transferred to any other , as he sayth , Thou shalt worship one God onely , and him onely shalt thou serue : which is that kind of adoration and worship that ought to be reserued to God onely , and not transferred to others . But in the religion tearmed Catholicke , they do no lesse transferre thankesgiuing to the Saincts then inuocation : for they make their vowes to Saincts , and to pay vowes and oblations , is to celebrate thankesgiuing , and therefore it may be sayd , that they transferre the whole worship vnto them , and so do no longer worship one God onely , neither serue him alone : but as concerning worship and adoration , do giue him as many companions as there be Sainctes , whom they inuocate . Besides that , sometimes such a one is vpon earth inuoceted for a Sainct , as in deede is broyled in hell fire , & so may they finde in hell some one , whom they make a companion of God , in respect of worship and adoration : neither will I say that idoles , being by S. Paules testimonie , 1. Cor. 10. deuils : the deuils do cause them selues to be worshipped as Sainctes in their steades . Againe , albeit it were not forbidden , yet sith there is no commandement for it in the worde , that worship can not be according to the faith which commeth of the hearing of the word : and whatsoeuer is not of faith is sinne , Coloss. 2. 18. as S. Paule witnesseth . And there can be no hearing , where there is neither commandement , instruction , example , nor admonition . 4 ▪ Esd 1. 40 But besides the commandement to worship and serue one God onely , S. Paule reproueth the worshipping of Angels , which is as much as to reproue the worshipping of Sainctes : for they being the messengers of the will of God , are comprised vnder the name of Angels , Mala. 3. 1. as we see in Malachy , Mat. 11. 10 who is called the Angell of the Lord. Apoc. 1. It is also written of Iohn Baptist , Isay . 33. 7. I will send my Angell before thy face , who shall prepare thy wayes . Mala. 2. 7. And the seuen Bishops of the seuen Churches of Asia , are called the seuen Angels of the seuen congregations , with many such other examples , infinitely to be found in the holy Scripture . So that the Saincts being named Angels : vnder the prohibition of the worship of Angels , is contained the prohibition of the worship of Saincts . 2. Pet. 2. 11. The Angels also as S. Peter teacheth , are greater then the Saincts , and therefore if the worship of Angels , who are greater then the Saincts , be by S. Paule reproued , how can the worshipping of images stand ? All such therefore is but vanitie and superstition , and the forsaking of such matters is good , so farre is the abandoning of them from being heresie . True it is that some do bring in distinctions , as thus : That they call not vpon the Saincts for remission , but for intercession : whereto I answere , that howsoeuer they call vpon them , or with whatsoeuer title it be , yet is inuocation still inuocation , adoration and worship , and so still forbidden by the commandement , Thou shalt worship one God , and him onely shalt thou serue , neither can these distinctions take place , vnlesse the holy Scripture did expresly propound them , no more then the distinctions of honour , latrie , doulie , or hyperdeulie . And they be sufficiently confuted by denying onely , because there is no such matter contained throughout the holy Scripture authenticall . To be briefe , we must call vpon God onely , & not vpon Saincts , and to God only must we addresse our vowes , & not to Saincts . Some may obiect , that the Saincts in heauen do know what is done vpon earth , yea and that they pray to God for vs . Wherto I answer , that the Prophets being in the world , knew the generall estate of the Church , and do better know it in heauen : but they are no searchers of the hearts , for that is proper to God only . And S. Paule saith , that no man knoweth what is in man , but the spirit of man , which is in man himselfe : wherefore the spirits of men which are in heauen , do not know what is in the spirit or heart of man that is vpon earth . But he that is a Mediator , must know his heart & intent for whom he intreateth . I will not denie but charitie may moue them to pray for vs , yet do hit not follow thereof , that we should call vpon them , sith we haue no such commandement .

As for prayer for the dead , 8 and the doctrine of Purgatorie , it hath foundation but vpon the second booke of Machabees , the sixt booke of Virgils Aeneides , and Homer . Which be very weake props to hold vp so heauie a building . They giue vs other pretences , Eccl. 12. 7. but in vayne , sith that as Salomon testifieth , when the dust returneth to the dust , the spirite returneth to God that gaue it , which sheweth that when man dyeth , his spirite returneth to God , of him to receaue his iudgement , which being pronounced there is no appeale : neither are there but two wayes , the broad and the narrow , two gates , the wide and the streight , and two issues , life and death . So as there is no voyde place betweene to build Purgatorie vpon .

One point there is , which is , that the rentes that are giuen to pray for the dead , might be conuerted to the instruction of the people , and to pray for the saluation of the suruiuors their successours : for so might that which hath bene giuen to a superstitious vse be conuerted to a lawfull and godly vse , following the example of censers of Chore his partakers , Num. 16. which hauing bene offered for a conspiracie , were afterward conuerted into golden plates vpon the altar of the Lord .

Neither can the doctrine of transubstantiation be admitted , 9 because it standeth not with any deuine reason , that an earthly thing should be transubstantiated into a heauenvly , that is , earthly bread into heauenly bread . For if the bread be transubstantiated into Christes body , then should Christes body be likewise transubstantiated into a dead and earthly bread dispoiled of his qualities and powers . Now there is nothing that letteth vs , but that we may eate Christes body clothed with all his qualities and powers , without subiecting it to earthly bread : for we must eate it as liuing bread , Iohn . 6. 51. sith Iesus Christ saith , that he is the liuing bread , and the bread of life . But there is great difference betweene eating it as liuing bread , and eating it as a dead , sencelesse , earthly and immoueable bread . And transubstantiation gain saith the eating of it as liuing bread , when it representeth it vnder the earthly kindes of a dead and immoueable bread : which is a speach most vnworthy the body of Iesus Christ : besides that we doe subiect the heauenly thing signified vnto the earthly signe , which is yet more vnworthy the doctrine of the Eucharist , and therefore the abandoning of such doctrine is no heresie .

Thereby also it appeareth that it is superstition to worship the Sacramentall bread , because the thing signified ought not to be subiected to the thing signifying : and his body which conteineth all thinges can not be comprised in a dead and earthly thing . This is still to worship the brasen serpent , which was but brasse , & yet was no lesse a Sacrament of Iesus Christ hanging vpon tree , then is the Sacramentall bread . And therefore these matters are but superstitions , whereto we are not bounde to cleaue . And such as persecute vs because we will not bend our neckes to the yoke of superstitions , doe lend to a good marchant , who is able to pay them well again . They haue a marueilous accompt to make : but we , thankes be to God , may giue a good accompt of our conuersation , not before men onely , but euen before God , who will not be deceaued : and therefore let these men looke what accompt they be able to giue before God : for men may sometimes be deceaued : but God will not be dalyed with all : The corrosiue of conscience may for a while suffer them to sleepe , but the fire once kindled therein will neuer be quenched , Heb. 10. 31 & S. Paule saith , It is an horrible thing to fall into the handes of the liuing God .

As touching the Masse , 10 Reformation is not an enemy simply to it , but also to the superstitions wherewith it is stuffed . Some Catholickes there be , that say that we doe euill in that we cleaue not to the Masse , because there be some good thinges therein , as the Epistle and the Gospell . 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 soone compound for the rest , and grow to agreement .

Traditions haue also in part bene the cause of our separation from the Pope , 11 but who will for that accuse vs of heresie ? haue not both Esay and Iesus Christ taught the same ? yea there be such traditions as S. Paule termeth doctrine of deuils , as is that of vowed chastitie , for S. Paule testifieth that Gods spirite expressely doth say , that in the latter dayes some shall reuolt from the faith , 1. Tim. 4. cleauing to spirites of errour & the doctrine of deuils , speaking lyes in hypocrisie , hauing their consciences seared with a hoate iron , forbidding mariage , and commanding abstinence from meates , created by God for vs to vse with thankesgiuing . These be S. Paules owne wordes . Now let vs see who they are of whom he speaketh ? They are those that prohibite mariage : he speaketh then of the Pope , for he forbiddeth mariage in commanding chastitie . For what is chastitie but a prohition from mariage ?

But what doth he say of them ? First he saith that they be reuolted from the faith : they be then gone from the groundes thereof . Tell me then , be not they that erre from the grounds of faith heretickes ? Then is the Pope an hereticke , euen by the euident testimonie of Gods spirite , and yet doth he accuse vs of heresie . He saith well : but who is he that condemneth vs of heresie ? It is the Pope : Then is it a man , and we may well appeale vnto God . But he that pronounceth that the Pope is reuolted from the faith , and so consequently an hereticke , is the spirite of God : I pray you then , to whom shall he appeale ? what , will he thinke that Gods spirite hath spoken vnwisely , & therefore is ready to recant his sentence , which he hath so solemnely pronounced ?

Secondly he saith , that they depend vpon the spirites of errour . Then are not we to hang vpon them .

Thirdly he saith , that they cleaue to the doctrine of deuils : Is not that I pray you , to communicate in the cup of deuils ? then can they not communicate in the cup of the Lord : for S. Paule witnesseth , that we can can not be partakers of the cup of the Lord , 1. Cor. 10. and of the cup of deuils : we can not then communicate with them , but we must also communicate in the cup of deuils , which we can not doe , but by renouncing the cup of Christ . Are we to be blamed then for departing from them ?

Fourthly he saith , that they speake lyes in hypocrisie : which appeareth manifestly in the sclaunder that they charge vs with , when they taxe vs with heresie . For would you haue a greater lye then that ? what greater hypocrisie doe you require then the same , which contrary to his owne conscience sclaundereth 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 marueile , to see these resist so euident a light , for the vpholding of those superstitions , wherein the darknesse is as palpable as was that of Egypt in times past : But now that we know their consciences to be seared , we thinke it no more straunge that they resist the truth , considering that the searing of their consciences doth take from them all feeling thereof .

Here might some obiect , that S. Paule speaketh of other heretickes that may come after vs , & not of the Pope . I graunt he may also speake of others , neuerthelesse it followeth not thereby , that he speaketh not of the Pope , and for proofe thereof I will for example bring Gods saying to Noah . He that sheddeth a mans bloud , let his bloud be shed by man : How if a murtherer should say , that this were not spoken by him , but by his neighbour , who might peraduenture haue killed a man : would not the Iudge aunswere , that it had relation to both , yea and to all other shedders of mans bloud , who thereby doe make them selues guiltie of the same offence ? In like maner if there were a hundred sectes , which prohibited mariage and the vse of meates , the spirit of God in the place before alledged , doth note all the whole hundred : & all other consequences would be as forcible against euery of the hundred , as they be against the Pope ,

My meaning is , that all such Doctors which propound the traditions of vowed chastitie for a doctrine , that is , to make a conscience therof , are reproued by S. Paule . Neuerthelesse I say , that the reason is not a like , when we keepe Lent vpon policie , without binding the conscience : because that in that case , it is no snare to the conscience . Here might some man say , that S. Paule there speaketh of the latter dayes , and therfore meaneth not that Lent and abstinence from mariage which were instituted long ago . Hereto I aunswere , 1. Iohn . 2. 18. that S. Iohn euen in his time , said that there were many Antichristes , and that thereby he knew the latter dayes then to be come , so as if the time of the Apostles were by the holy Scriptures termed the latter dayes , much better may the spirite of God in this place call those the latter dayes , wherein both Lent and abstinence from mariage were brought in .

Infinite particularities which might be alledged , 12 will I omit , as being content to haue touched some part of the grossest abuses , and now will proceede to speake generally of our Doctors doctrine , which I say can not be taxed of heresie . Some thinges doe they hold common with the Catholickes , and in some others doe they differ . As well the one as the other haue some good thinges , wherein they doe agree , and in either of them may there be found some thinges disputable : for all men are men . Herein doe they differ , that the Doctors which call them selues Catholickes , I speake of those of our dayes , haue their faces turned to superstition , where as the Reformed Doctors , haue as concerning that point , satisfied them selues by departing from Popish superstitions . Superstitious doctrine vpholdeth the worship of Images , which is Idolatrie : and it vpholdeth the prohibition from mariage , and from the vse of meates , which Gods spirite termeth the doctrine of deuils : It is therfore found to be erronious , sith the spirite of God doth say , that such men cleaue to the spirites of error , yea that they be euen reuolted from the faith , shewing that they haue estranged them selues from the true groundes therof , wherein it conuicted them of heresie . In this then doe they differ , videl that in the superstitious Doctors there is heresie , but in the Reformed there is none . Some matters there may be disputable in the authors of Reformation , but no heresie , that is , no doctrine vtterly repugnant to the principles of faith . I know there be Catholicke Doctors , that some times doe skirmish against the Reformed , & to perswade men that there is errour in their writings doe often times propound such thinges as the others neuer spake of , or if they haue spoken of any such , do wrest their wordes into an other sence . But admit that in some point there be some fault , as all men are men , & we will not make our Doctors Apostles , there is difference betweene a simple ouersight and an heresie , but for that cause we may not taxe the Reformation of heresie , seing that we accompt not our Doctors opinions as oracles , or goundes of doctrine .

Moreouer we confesse that we drawe neare to the Lordes day , and the day is so formed , that the breake of the day goeth before the sunne rising , and the sunne rising before noone . The breake of day is neuer so cleare as the sunne rising , neither is the sunne rising so light as high noone , whereof we conclude , that in the Reformation , there is nothing so cleare , but may be better lightened . Againe , a tree beareth fruicts , that come not all vnto ripenesse , but some part become vntimely fruictes , which the tree letteth fall , & those are ordinarily soure , bitter , wormeaten , &c. and yet the rest of the fruict which groweth vntill it be ripe proueth very good . Euen so this age hath brought forth many writers , and infinite vayne writings , neither haue we as yet seene for the most part , other then vntimely fruicts of Reformation , but when the ripe fruict appeareth , then shall we know the excellencie thereof . Hereupon is it said in the Reuelation , let him that is holy , sanctifie him selfe better , which teacheth vs to labour for perfection , by correcting the imperfections that be within vs . Moreouer I say that often times the Catholicke Doctors doe in their Pulpites striue against our Doctors and obteine all the victorie , where as if they had to deale with a partie , they might be forced to deuide it : for he that maketh his own hands to play each against other , is still sure to winne all , but if he should set them to wrastle with an other , is in daunger to lose . But no man can say we haue done amisse , in giuing ouer the Catholicke Doctours , mainteiners of superstitious doctrines , to the end to cleaue to others which mainteine no superstitions .

Superstitions then haue separated vs from the Pope , not the state of the Clergie . For we doe allow of the state of the Clergie , as being ordeined by God , so long as it cleaueth to Gods lawes , which doe allow the estate thereof , vpon condition , that they renounce all superstitions repugnant to Gods word , and exercise equitie , charitie and mercy .

The Pope and his suppostes doe say , 13 that Reformation is a new matter , and must therefore be authorised by miracles , holding as a principle , that euery new doctrine must be authorised by miracle . Which if it be so , I say their superstitions ought rather to be authorised by miracles , as being more new then the religion of the Reformed . For the Popes most auncient superstition is the same of the Crosse & of Reliques , which holy Crosse Helene the mother of Constantine the great found after the Councell of Nice : & the rest haue crept in since in processe of time , as Images , abstinence from mariage , Purgatorie , & such like : & those which were brought in by Helene the mother of great Constantin , & grand mother of superstition , haue already continued 1260. yeares , which is the terme to them prefixed in the Reuelation , so as thereby we may know , that they are come to their full periode . I say therefore , that the pure doctrine continued from the Apostles vnto the Councell of Nice : & that superstitions crept in since . This doctrine then which was before the superstitions which were brought in by Helene , and by the Popes augmented , was pure , and yet more auncient then superstition : and is the doctrine which the Reformed doe shoot at . The Religion therefore of the Reformed , is more auncient then the Popes superstitions , and therefore neede not to be authorised by miracles : hauing already bene authorised , by the same miracles , which our Lord and the Apostles did worke : and Popish superstition being the newer , standeth in greater neede of authorising by miracles : yea and thus much will I mainteine , that albeit it had miracles , yet might they not suffise to make it of authoritie : For no miracles can authorise that doctrine , which the holy Scripture declareth to be the doctrine of deuils . 1. Cor. 10. Yea and Moses saith , that albeit a Prophet , or a dreamer , 1. Tim. 4. should prophesie or dreame any such dreame , Deut. 13. as should peraduenture came to passe ( which were miracles sufficient to authorise any good doctrine ) yet if the same should preach false Gods , he were not to be beleued , but presently to be stoned to death . Howbeit I say , that in Popery they preach no false Gods , but they doe thinges equiualent thereto . For euery thing whereto man doth erect any worship , is by that worship made a God , so that as many Sainctes as they call vpon and serue , by erecting any worship vnto them , so many doe they make Gods , and therfore albeit they could worke miracles to authorise the doctrine , yet ought such miracles to be accompted among the miracles wrought by the Heathen oracles aforetime . But in as much as the Popes fauorers doe say , that Reformation is a new doctrine , and must be authorised by signes and miracles , I will giue them one , howbeit I will giue it after the same maner as the Lord gaue it to the Scribes & Pharisies , Mat. 12. 39 euen the signe of the Prophet Ionas , taking it out of the holy Scripture , and referring it to a matter which was yet to do . Likewise may I say that the peruerse and adulterous nation requireth signes , but shall haue no other signes giuen it , then the same that God gaue in the Reuelation , that is , that if we see and that shortly , the same to be fulfilled vpon the Papacie , which is foreshewed of the beast , & vpon Rome that which is foretold of Babylon : also that we see the faithfull that liue vnder the Reformation , triumph ouer the beast , ouer his Image & character , & the number of his name , & restore to Babylon double according to her workes , and to fill double vnto her in the cup that she hath filled to vs : Then shall the same be to them a certaine signe , that the Reformation is of God , and that it is the seale of our approbation .

But what greater miracle doe you craue , than to see in France a handfull of the Reformed , committing many ouersightes in the state , and many times suffering them selues to be snared through ouermuch simplicitie , still hold out , notwithstanding all the subtelties and endeuours of so many mightie and wise men of this world ? I wonder that neuer a Catholicke Doctor will reason according to the discourse of Gamaliell and say , Act. 5. If this Reformation be of men , 1 Tim. 4. the Clergie neede not to sell their demaines , and consume their reuenues for the authorising of it , for it will come to naught of it selfe , but if it be of God , the Clergy haue lesse reason to wast their goods to make warre against God .

S. Paul testifieth , 1. Tim. 4. 3. that abstinence from mariage is a doctrine of deuils : I know there may be sundry cauilles alledged to blemish this matter , howbeit it can not be so well scoured but there will remaine some filth . It may be demanded why he calleth it a doctrine of deuils . I answere , 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 Clergie as of the laitie , and the Pope thinketh it good that man should be alone , Gen. 2. 18. namely a Clergie man , wherein he contrarieth God , & so did Satan contrarie God when he said , You shall dye the death . Againe , mariage was ordeined for three causes , whereof two were expressed in mans 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. Paule expresse saying , 1. Cor. 7. 9. that it is better to mary then to burne , so shewing it to be a remedy against temptations . I may therefore demande , sith God gaue this law generally to all men , why should the Clergie be depriued of a common law ? For sith temptations are common , they doe as much assault the Clergie as others , and they being thus depriued of the common remedie , must of necessitie fall , and so is this a snare which the deuill hath set vp to cause them to stumble , and a yoke that he hath layd vpon them vnder the pretence of holynesse . Now if any will obiect the saying of S. Paule . That he which marieth his daughter doth well , but he that marieth her not , doth better , I aunswere , that S. Paule in the same place saith , 1. Cor. 7. 36. Faciat quod vult , non peccat si nubat , which is , let her do as she shall thinke good , she sinneth not , though she mary . And proceeding in his purpose he saith , That the father may keepe her a virgine , it is to be meant , If she will , according to the former saying , That she doe as she will . This my version I authorise by S. Paule who saith , that he speaketh not this to set a snare : for to force the maydens will , were as much as to set a share in her way : and therefore I conclude thereupon , that they which of voluntarie abstinence from mariage haue made a law , binding the people to one of these extremities videl. either to forbeare mariage , or Ecclesiasticall functions , haue set a snare and vndertaken more then S. Paule . In summe , we may see that the deuils erected this snare to cause the Clergie to fall thereat : and thereof it commeth that S. Paule termeth abstinence from mariage , a doctrine of deuils , I speake of the Priestes vowed chastitie , which is subiect to a law . Euen at the Councell of Nice did the deuils endeuour to bring this their doctrine into the Church , but Paphnutius withstood it , and the Councell would not admit it : whereof we gather , that the Church vntill the Nicene Councell , was free from those superstitions , for the which we haue forsaken the Papacie : And so I now say , that if they meane to allow the Catholicke Religion , they must procure it to be receaued in like forme as it was at the Councell of Nice . The League laboureth to bring the yoke of the Tridentine Councell into France , but we craue the libertie of the Nicene Councell , that is , the state of the Church may be such as it was from the time of the Apostles vntill the time of the Councell of Nice , while there was neither Pope nor superstition .

S. 14 Paule teacheth vs to pray in an intelligible language , to the end the people may be edified : whereof it followeth , that Gods word and matters depending thereupon , ought to edifie the people in that language which they vnderstand I doe omit many other particular points , easie to be decided by such as can frame them selues to a desire of well doing .