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 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 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 as S. Paule witnesseth And there can be no hearing where there is neither cōmandement instruction exāple nor admonition 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 as we see in Malachy who is called the Angell of the Lord. It is also written of Iohn Baptist I will send my Angell before thy face who shall prepare thy wayes 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 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 distinctiōs 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 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 but in vayne sith that as Salomon testifieth whē 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 iudgemēt 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 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 because it standeth not with any deuine reason that an earthly thing should be transubstantiated into a heauēly 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
his superstitions hath troubled the whole state of Europe and God being offended therewith doth punish vs. Hath not God in his law promised that if his people doe obserue his law he will poure vpon them plentie of blessings as a land flowing with milke and honie with peace and quietnesse in the land that he would be vnto them a wall of brasse and would ouerthrow their aduersaries so as he would put a thousand to flight and make a thousand to pursue ten thousand Likewise that if they forsooke his lawes he would send them a heauen of brasse and infinite other calamities such as this day we see in Fraunce Being thus scourged we ought to acknowledge the hand of God the horse knoweth the riders hand that tameth him euē so should we know that it is God that chastiseth vs and knowing it we ought to seeke if there be any euill in vs that we might amend it namely whether there be any thing repugnāt to his lawes that may prouoke his wrath Then shall we finde that superstition is repugnant to him and therefore that his wrath can not be appeased but by abolishing this euill and cleauing to his ordinances so shall we haue experience of the value of Gods fauour I know that some do thinke those promises are become old but they can not waxed old it is our old Adam that is growen old not Gods promises True it is that the literall ceremonies are growē out of date but Gods promises depēd not thereupon but cōtrariwise God him selfe faith I neede not your sacrifices your Sabaoths or your new Moones But his promises are made to those that shall obey the lawes of the Lord whereby the worship of God is kept pure all contrarie superstition taken away It is the fulfilling of his lawes which bringeth his blessing and peace vpon a people the transgression thereof that bringeth destruction vpō Nations It is also to be noted that God in Ieremie doth say When I brought your fathers out of Egipt I spake of no sacrifices but commaunded them to obey my voyce As also we see that England who hath mainteined the puritie of Gods lawes these 30. yeares hath enioyed an assured peace vnder the handes of a woman and yet such Realmes as be gouerned by men haue bene troubled for that kingdome hath God preserued frō both secret opē enemies to that natiō hath bene a wall of brasse Euen when the League couered the Ocean with Galiasses and ships of both rocke and Canon proofe God sent the winds his angels as S. Paule termeth them to scatter his aduersaries In summe wheresoeuer a people is that obserueth Gods lawes the same shall euery where finde a land of Chanaan that floweth with milke and hony and Gods protection to serue for a wall thereto As also when soeuer a people shall turne from Gods lawes and follow superstition repugnant thereto the same shal finde a brasen heauen and Gods wrath against it So as I doubt not openly to auouch to the French Nation that they haue no more to doe but to chose whether they had rather languish in perpetuall trouble prouoking the Lord with their superstitiōs or to attaine to peace of conscience and state by obeying Gods lawes and shaking of the yoke of the Pope and his superstitions Then if they thinke good to abandone superstition their supplications may greatly moue the Kinges harte and induce him to minister that iustice to his people Now will I come to the Queene of England she I say is a wise a vertuous Princesse her vertue and wisedome hath appeared in these three thinges First that she hath mainteined her people in peace when all Europe was in trouble Secondly that she hath gotten the victorie of her enemies both open and secret domesticall and trayterous and thirdly that her selfe hath bene a partie and fauorer of the Clergie which may be a most beautifull miror and example to Fraunce and other Nations when soeuer God shall vouchsafe to call them to Reformation yet in all this are we to confesse Gods fauour who hath endued her with such wisedome and vertue and accompanied the same with his blessing which hath bred her peace giuen her the victorie ouer her enemies and mainteined the estate of her Clergie she is a second Debora triumphing ouer Sisara and iudging Israell vnder a Palme tree The Palme tree doth in deede belong vnto her I say the victorious Palme tree sith she triūpheth ouer her enemies which are enemies to God and his people and vnder this Palme tree doth our Debora iudge Gods people hauing mainteined the gouernement and state of the Clergie which God hath ordeined by his law and confirmed in the Gospell The Pope hath presumed to commaund both in heauen and earth he hath endeuored to open heauen with S. Peters kayes and to make himselfe feared with S. Paules sword And the king of Spaine hath thought to become Monarke of the world to commaund alone vpon earth and to possesse the seas alone as well East as West And these two are come into the North to be ouercome by a woman Thus doth God chastise his enemies and thus doth he crowne his chosen The Giant Goliah was ouerthrowne by a shepheard yet was that shepheard a man and behold here two Goliahs the Pope and the King of Spaine armed from top to toe to cause them selues to be beaten by a woman I will therefore celebrate the praise of the Christianly Reformed Debora who with her Atlanticke shoulder leaning vpon the Deuine fauor hath vpholden the Reformed Ecclesiasticall heauen I say the heauen of the Clericall estate vnder the Reformation Neither call I her the English Debora but the Christian Debora because the good that she hath done to the Church in vpholding the state of the Clergie redoundeth not to England onely but to all Christendome sith we are to looke that Fraunce should grow to the same Reformation whereto it can not come but by taking example of this Princesse to preserue the state of the Clergie and the like wil al other places do that shall conuert to Reformation And this was wisely considered of her Maiestie for the state of the Clergie is the honour of her Realme one piller thereof She hath no enemie but the Pope who had the state of the Clergie bene ouerthrowen had had more fauourers fewer resistants able to withstand him Thus hath God made the portion of Leuy equall with his brethrē as well for that he would not that they whō he hath chosen for his inheritāce should be in worse state thē others as also because it was requisite that Leuy should in part be the vpholder of his brethrē Thus also the Clergy ought to be in part a piller of the estate Two notes of the gouernment of this discreet English Elizabeth and Christian Debora be these first that vnder her first had Reformation free and full course throughout
subiectes and to other Princes and people about you by ministring vnto them such vvicked impressions by their secret sclaunders It is a goodly matter to knovv vvhom to trust and vvhom to take heede of neither vvonder I but at one thing vvhich is that the Sorbonistes hauing afore time denounced a Pope an hereticke that the Clergie haue not as yet declared this a schismaticke for raising so great a schisme in Europe but especially for stirring vp the subiectes against their king in Fraunce I vvill not any further dilate vpon these matters vvhich are sufficiently knovven to your Maiestie and Kinges loue breuitie I haue no more to say but to pray vnto the Lord to blesse and prosper your Crovvne and to make your scepter to sprout florishe and bring forth fruict as he did those of Ezechias and Iosias From London this 12. of December 1588. Your Maiesties most humble obedient and faithfull subiect Iohn Fregeuille of Gaut AN APOLOGIE FOR THE GENERAL CAVSE OF REFORMATION AGAINST THE SCLANDERS OF THE POPE AND THE LEAGVE THE I. TREATISE POore is that garden wherin there groweth but one hearbe 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 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 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 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 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 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 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 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 whereof he is the father neither is there any thing more familiar to Satan then sclander whereupon he is called the Deuill that is a sclanderer The obiect also of his sclander is no other thē God and his Church for vpō 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 for when God said to Adam Thou shalt dye the death 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