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scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01175	The restorer of the French estate discouering the true causes of these vvarres in France & other countries, and deliuering the right course of restoring peace and quiet to all Christendome: wherein are handled these principall questions touching religion, policie, and iustice: whether it be lawfull to sweare, and keepe promise to heretikes, to force mens consciences for religion sake, to liue with, and dwell nigh heretikes, to breake the order of succession to the Crowne bycause of religion, or no. Who be schismatikes; and of the chiefe poincts of religion. How we are to iudge of the schisme in Christendome at this day. Lastly, the conclusion conteining notable admonitions to the clergie, nobles, magistrates, people, and King of France. Translated out of French. Ecclesiæ & reipub. D.	Hurault, Michel, d. 1592, attributed name.	1589 (1589)	STC 11289; ESTC S102588	139,883	174

there is no humane wit nor might which would not sooner melt and consume then be able to preserue this Realme otherwise then by obseruing that hath bene bene couenaunted and sworne Moreouer if ye be resolute to practise this doctrine ye shall make all our warres endelesse and immortall as well ciuill and domesticall for the reasons afore touched as the warres we may haue with the stranger be it the Switzer Almain Fleming English Scot Spaniard Italian or Turke for in manner all our neighbors doo differ in religion from vs and consequently heretikes or Infidels in our opinion perhaps they also esteeme vs for such Who then will treate with you concerning peace knowing this your resolution They will rather choose to miscary or make you miscary vnder the chargeable toile and daungers of warre then bee choked in the nets of your disloyaltie But how will ye excuse your selues towards God If it be euill done to promise faith to the Reformed wherefore haue yee sworne to them so solemly by actes often reiterated and by long spaces of time distinguished If ye alleage they compelled you ye can not auerre nor iustifie this compulsion yee haue alwaies bene maisters of the field of the townes and gouernments and which is to be noted the most part of the Pacifications haue bin made in their greatest weakenesse If it were impietie to agree with them yee should haue sooner suffred a thousand deaths then done it If yee say it was done to make them difarme and afterward to surprise and destroy them to th' aduancement and exaltation of your religion as many beleeue yee are abominable persons so to profane the othe which God hath ordained for a witnesse and assurance of the truth for an end of all variances for renewing of charitie offended and restablishment of peace and rest among men ye make it a bait for lying for treason and cruelty yee shall not ascend into Gods holy hill for ye sweare in deceipt The Romains in their auncient fashion of swearing and contracting alliances were wont to say ô Iupiter smite with thy lightening blast him whosoeuer in this company shall haue brought hither an intent to beguile his companion what must Pagans with more holinesse deale in a sacred oth then we Ye take not alone the name of God in vaine but ye also defile it so much as in you lieth making it the auctor and protector of your murderous disloyalties yee thinke yee may sport with mens liues by your othes it is with God with his glorious and magnificent name and with your owne saluation that yee sport it is your owne saluation that yee lose imagining to draw men on to their death make them fall on the poynt of your weapons lurking in the pit of your treasons yee draw on your owne heads the curse of God and plunge your selues head long in the fearefull dungion of darkenesse and eternall woe No euill ought to be done that good should come of it The very Paynims could say that no religion is accomplished by mischieuous wickednesse faithlesnesse is an impe of impietie impietie is directly opposite to religion then monstrous is their errour that thinke to vphold and augment religion through impietie Yee condemne the iudge that with his oth promiseth impunitie to malefactors prouided that they confesse and acknowledge the crimes they are accused of yee disanull all his processe reuerse it as erronious thus by your owne sentence yee incurre condemnation in that by othe yee haue assured rest and peace to the Reformed to the end that hauing abandoned their defences yee might afterward murther them by surprise and with more aduantage Neither can yee also pretend excuse by ignorance as not knowing the nullitie of your othes at the time ye sware for the doctrine and examples alleaged by your selues are of a date far more ancient then the troubles and Pacifications of this Realme Moreouer after your goodly fearch for that holesome doctrine to warrant you from shame and reproch vpon the breach that yee made of the former Pacifications yee haue againe notwithstanding treated and sworne peace with them manifold times that with more banning if yee brake it then euer afore But the likelihood is great that your violation of the peace comes not through religion more credible it is that your vnreconcileable enmities greedy aspiring mindes are the cause so that yee speake for God in fraud and plead for him in iniquitie yee enterprise to make the holy Scripture stoupe to the windes of your will and bende to the billowes tempests of your naughty passions yee force it to serue your commodities and fit your purposes to execute your r●uenges and satisfie your ambition and auarice Let vs see notwithstanding if the doctrine yee propose is so necessary and certaine as ye make it I graunt you and aduow it that euery oth ought not to be obserued specially when the same importes therevpon the performance of some hainous sinne and doth directly preiudice the free passage of Gods word which we all are bound to seeke but reseruing these two inconueniences aboue we may in all things els giue our faith vndoubtedly to any whosoeuer being once giuen we ought to keepe it So that when we contend not directly against Gods glory and our owne saluation faith must be obserued Now the couenants with Heretiks and Infidels by letting them liue in peace and quiet without attempting them by materiall armes do not hinder the hope of our saluation nor offend the glory commaundements of God when we are vnable to cut them of by the ordinary way and power of the magistrate easily and without trouble detriment to the Church For though it be commaunded in the law that the Heretike be cut of which importeth a more strong reason forbidding to conuerse or deale with an heretike that ought to be vnderstood when we may commodiously destroy or expell him not disturbing the Church It is more tollerable more reasonable and agreable to Gods pleasure to suffer the heretike and infidell to liue and dwell by him then to make hauock in the Church and set a way wide open to a thousand a thousand confusions impieties other mischieuous villanies which warres brings with it leaues beit namely warre Ciuill This is that which the Patriarch of Constantinople named Atticus said vpon the like occasion that we must sometimes vpon some necessitie holde vs content with that which hapneth not to our liking that we must sometimes preferre vtilitie before strict iustice sometime encline to agreement to the peace and tranquilitie of the people preferring the peace of a Realme the peace of all the world before the precise obseruation of the wordes after the example of the Apostles that wisely dispenced with occasions and circumstances Better it is then to continue the vlcer open than close it vp to the hazard of the whole bodie Better it is to strike saile in the storme than

said afore must excell our hatred to heretiks 3. Reg. 12. 2. Chr. 11. Euen so the Prophet Semeia forbad Roboam to make warre on the ten Tribes of Israel that had reuolted with schisme and heresie from his gouernement and from the doctrine and temple of the Lord bycause this war as may well be presumed would haue set the whole people of Israel in a most vehement flame confusion We read to this purpose in th'Ecclesiasticall history a narration most worthy the marking of Iustine th'Emperour syrnamed th' Elder This Emperour hating heretiks and specially Arians who at his comming to the Crowne were in great number and credit made an Edict whereby he forbad th'execise of th'Arian Religion as soone as th'Arians were certified of this Edict they went about to procure the like against the true Christians in places where they had greater power got of Theodorik king of Italie though a vassal and subiect of th' Empire the like prohibitions throughout Italy for th'exercise of none beside th'Arian Religion whereupon Pope Iohn the first of that name who then was at Rome seing himselfe with all the faithfull not permitted th' vse of their Religion by th' aduise of all the good Bishops Magistrates of Italy assisted with the Bishop of Rauenna and certeine Senatours and Consuls of Rome passed ouer to Constantinople with speed to th'Emperour to cause him to cease his interdiction of th'Arian Religion for that otherwise no meanes in Italy was left to exercise the true Religion he shewed with teares and grones that better it were to let the heretikes line then to put the true Church in ieoperdy and to smoother it with new persecutions To be short he preuailed so that th'Emperour restored th'Arians and left them in peace Thus ye see the Pope himselfe practise the doctrine I propound Haue ye not now a dayes as great reason and as great neede to cease the pursuites and persecutions that are made against the Reformed to restore them the libertie of their Religion and inioyment of their goodes to th' end they may render to the Catholikes abiding in the countreis possessed by them both their goods and th'exercise of their Religion and agayne that they may assure all the townes and Catholike countries of Fraunce where-into hap and force of armes may bring the Reformed and specially to assure so many Catholikes dwelling in small townes boroughs and villages lockt in among their forts whom they haue not hitherto disquieted for it is not to be doubted but that in such measure as they shall feele their owne discommodities and dispaire of reconcilement their egrenes to reuēge wil encrease albeit we must needs cōmend hitherto their moderation therein Besides it appeareth that Constantine the great whose actions are ordinarily for the most part set forth as a rule to direct all Princes in their affaires attributed so much to this doctrine as he might not possibly more For to stop and preuent the tumultes commotions which the first smaller multitudes of Arians might haue made in th'estat Church he did not onely suffer thē in rest in th'enioyment of their goods in the libertie of their consciences exercise of their Religion but also the better to conteine them to content and take from them all occasion of running to armes he shewed rigor sometimes to the faithfull at their instance We read that to conteine and satisfie th'Arians he banished that good man Athanasius most spitefully vniustly pursued by them for they were ready by armes to seeke his death amid the embrasements weapōs and defence of the faithfull Constantine himselfe by his letters that he writ to the people of the Catholike Church of Alexandria testifieth that for the consideration aforesayd he had condemned Athanasius See here how good Emperours and good Magistrates haue cuer preferred the quiet of the Church the peace of the people before the rooting out of heresies assuring thēselues that order peace the word of God can do more in such matters then war with its confusions outrages And it is to be noted that when we enforced our selues to warre on infidels and heretikes with materiall armes God for the most part withdrew his blessings from our workes and enterprises nothing haue we done but wast and confound the Church Christians haue oft attempted to chase the miscreant Pagans out of the holy land nothing haue they atchieued but the sharpning of th' East Churches persecution wherein they did so much that they are in a maner lost The Turke hath gottē and encroched so far on Christendome since we began to warre with him that it passeth credit considering we haue so oft and with so great affection and power sought against them If God fauoured not our armies when by vow vnfained deuotion thinking to attaine Paradise thinking to aduance his kingdome we employed our liues and goods to fight with the Turkes his enemies and th' enemies of our faith whom then we neede not feare seing the distance of their countrey from ours and if it be permitted vs to conclude of the will blessing of God after the good or bad successe of the warre as sometimes it falleth out it may be said that if he blessed not such armies with great reason wil he curse th' armies which we employ against them that demanded not as they say but libertie to call vpō God by one onely Iesus Christ according to the contents of the holy Scripture and vnder the cōduct of the holy Ghost which we employ against our neighbours against our brethren and countreymen who haue ought or may haue goodes estates and dignities that would be very commodious for vs and this last poinct makes our deuotion shrewdly suspected Againe what haue we done in our ciuill warres that so many yeares haue set all the dominiōs of Europe on fire that haue whetted and armed all Christians th' one against th' other We haue puld vp so much as in vs lay that smal deale of good corne which growes within the Lordes field we haue made wast both within and without we haue caused insinite soules to swarue that otherwise were in a way good inough we haue made so many hypocrites so many dissemblers in the faith and Atheistes that I tremble and grudge to thinke of it we haue so ruined both the state and the Church that the deuill and the stranger sinde breaches on all sides to come trample and destroy vs vtterly We are not excusable God hath foretolde vs that thinking to weede his field or Church we should pluck vp the good corne we should spoyle or roote out the faithfull Th' experience of these eight and twentie or thirtie yeares past hath made euident to vs how much the narrow search and pursuite made against the Reformed endangereth the Church and whole estate of this Realme Let vs therefore leaue them in peace that we also may be in peace and let vs laud the Lord peaceablie and without

Tribes of Israell against the expresse ordinaunce of God 3. Reg. 12. reuolted frō Roboam their king the sonne of Salomon the sonne of Dauid to whom the Lord had geuen the land and to his lyne after him and not onely they reuolted frō their king but also forsoke the doctrine and temple of God built themselues profane altars nigh to the sacred altar in somuch that vndoubtedly they were heretikes schismatiks neuerthelesse it was not permitted to Roboam or his successours to bring these ten Tribes againe to the Temple of the Lord with armes and by force or destroy and expell them the land Roboam hauing attempted it was letted and by the commaundement of God retired from th' enterprise 2. Chron. 11 and whatsoeuer the heresie and schisme of the ten Tribes was yet were th' other two Tribes constreined to liue with nigh them in alliance and confederacie Behold how your doctrine is not so certeine as you report nor yet prescribed by cōtinuall custome And that prescription hath no place when the question is of doctrine of right and of truth But resolue we it further by histories of the sacred Scripture We learne in the same that Abraham sware aliance with many vnbeleeuing Princes peoples with others then vnbeleeuers he could not contract sith he was th' onely elect from among all the families and nations of the earth Isaac gaue and obserued faith to Abimelek Iacob bargained with Laban th'Idolatre with vnbeleeuing Esau his owne brother Iacob and his sonnes and specially Ioseph were alied liued with th'Aegiptians Digest we perfectly the history of the Gabaonites and that alone will satisfie vs with the truth vpon euery poinct of this question The Gabaonites a people of the Amorrheans amased at the multitude Ios 9. might prosperous hap exploictes and resolution of Iosua and the children of Israell sent them Ambassadours hauing their garments and shoes old and patched their barils of wine broken vnhooped their bread dry and vinewed in rotten and torne sacks These contrefeict Ambassadours declared that they were not of the land of Canaan but came from farre so that in their long voyage they had worne spent and consumed their garments victuals and vessels they offred required alliance it was receiued graunted Iosua and the people sware it in the name of God Three dayes after th'Israelits came into the countrey of the Gabaonits thē finding the deceipt were greatly amased and prouoked considering first of all that God had commanded them not to leaue aliue any one of all the nations of Canaan namely th'Amorrhi howbeit afterwards hauing consulted on this matter they smote them not they durst not saying we haue sworne to them by the name of the Lord God About foure hundred yeares after that the Israelites vnder the conduct of Saul 2. Reg. 21. egged on with zele and deuotion made warre on the Gabaonits and slew some of them God punished th'Israelites visited them by famine the Prophetes answered that God visited the people for the finne they had committed in warring on them Ios 9. for whom they were bound by oth the famine continued three yeeres ceased not till after submission acknowledgement and satisfaction made by Dauid to the Gabaonites at their discretion they demaunded the Princes of the lignage of Saul Dauid deliuered them seuen they crucified them to the Lord the famine ceased They whom you terme Huguenots are no more Infidels or heretiks then the Gabaonites that worshipped idols and the deuil you haue not so expresse commaundement of God to destroy them as the people of Israel had to destroy the Gabaonites they had by suddaine aduantage lying guile robbed and extorted the peace alliance and oth of th'Israelites I do not see that these mē surprized deceiued or ouerreached you whē you promised and swore them the Peace Againe Israel was punished for violating the othe made by his auncestors he infringed it not but foure hundred yeeres after the faith was giuen he might haue imputed the fault to forgetfulnes How much more worthy of punishment are yee yee that haue violated the oth which your selues haue made ye that haue falsified it irreparably within three or foure years after I dare say that ye haue not kept it one whole day for as good it is to make warre as prepare for warre What know ye but that the curses which threaten you which hang ouer your heads hem in distresse you at this instant on euery part in your persons in your houses families without are so many aduertisements sent from God warning you to make him them amends for your disloy altic If ye open your mouth to say that th'Israelites had another reason besides th'oth not to breake the aliance made with the Gabaonites ye belye the holy Ghost who stops your mouth when he tels you how the Princes said we may not touch them for that we haue sworne to them by the Lord God of Israel and againe where it is said the Prophets answered that God visited the people for their offence in making warre on them to whom they were bound by oth If ye say that the reason holdeth not betweene a Prince his subiectes besides that this stale subtiltie is to be laughed at sauouring more of a courtly parasite then of a teacher professor of the truth Iosua 9. marke here that the Gabaonites were subiects to the people of Israel and serued them in cutting wood and drawing water they were I say their vassals by a title most iust for God had geuen them to the Israelites from that day where in he cursed all Canaan neuerthelesse Saul their King and all Israel were punished for violating the faith geuen them Againe this distinction betweene othes made by a Prince to his subiectes and othes made to others is conuinced by the examples of Emperours in the primitiue Church afore alleaged in that they licensed at the selfe same time in the selfe same townes to Pagans Arians and Christians the seuerall exercises of their religions and yet further by the faith geuen and well kept of Constantine the great to Arius as also by the Pacifications sworne and duly obserued of the Germane Emperours to the Protestants For in all these cases the Prince promised and swore to his subiect But returne we to the examples of the sacred Scripture We read how the people of Israel against the generall commaundement of God Iosua 6. preserued from fire spoile and sworde the harlot Rahab and all her houshold so strict and dutifull was their obedience to the oth made by their spies Bar. 2. 4. Reg. 25. 3. Reg. 22. Ier. 39. We read that Sedechias for hauing falsed his faith to the King of Babilon and Achab to the king of Syria were vanquished the one miraculously slaine the other consumed in horrible miseries and torments Rahab was a Pagan the kings of Syria and Babylon were Pagans Sedeehias and Achab

people ran to them to haue sacrificed to them th'Apostles rent their garmentes and leaped into the middes of the people crying and saying ô men why do ye these things we are euen men subiect to the like passions that ye be Apoc. 19.22 It is written that th'Angell said twise to S. Iohn as he was kneeling twise before him to haue worshipped him see thou do it not I am thy fellow seruant and one of thy brethren which haue the testimony of Iesus worship God Now if th'Apostles haue reproued such as looked on them with admiration meaning to giue them euer so litle honour for that which they did as of S. Peter and S. Iohn is noted how should they allow them that kneele before their images bones sepulchres and garments before their soules that be in heauen not onely to looke on them with wonder but to do them the same worships and seruices praiers and praises which belong to none but the God of glory If they haue groaned wept cried and rent their garments because some would haue sacrificed to them if Angels and Apostles haue stayed and letten them that would haue kneeled before them how may it be concluded that the honour done at this day in the popish Church to Saincts and Angels is holy and agreable to God if they haue condemned and refused such worshippings while they were in this world at this day being in heauen they will condemne it more earnestly for now they are more ielous of the honour of their Master then they could be during their aboad in this life How may they be pleased then with so many worshippings not deuout alone but superstitious with all as are made to thē their bones ashes and garments They are so far from fauouring vs because of these honours that contrariwise they disalow them and haue cause as in S. Iohn is written to blame vs in Gods presence for all these abuses Iohn 5. in that we beleeued not their wordes whereby they forbade vs al these will-worships 1. Cor. 1. S. Paul rebuketh the Corinthians very sharply for allotting themselues patrons after their owne fancies one said I am of Paul I of Apollo said another 1. Cor. 3. the third of Cephas the fourth of Christ Are ye not carnall saith he what is Paul then what is Apollo but seruants by whom ye beleeued 1. Cor. 1. is Christ deuided was Paul crucified for you it is of God that ye are in Iesus Christ and not of men He sheweth them further that it is not man whom they must regard but Christ that they must not boast themselues in men that they must ascribe nothing to men that God doeth all and in the end concludeth whether it be Paul or Apollo or Cephas or the world or life or death whether they be things present or things to come euen all are yours and ye Christs and Christ Gods Is not that which ye do now adaies in your Church the selfe same sinne of the Corinthians There is no realme no countrie no towne no parish no mistery vocation fraternitie societie no familie no man that hath not chosen some particular Sainct for his Patron whom he most mindeth And by such patronages ye make more streict diuisions among you then did the Corinthians ye go on euen to armes euen to murthers and seditions for each of you to maintaine the honour and greater might as ye suppose of your Sainct and patron striuing who may faine most fables and follies of their miracles I am of S. Denis saith one and I of S. Peter saith another another is of S. Martin another of S. Mark another of S. Austin another of S. Bernard another of S. Francis another of S. Iames another of S. Antony another of Iesus In summe each order of religion hath his patron it is ordinary to heare euery order vaunt that there is no holines and might but in their sainct there is no saluation but in him all th 'others be deceiuers all men are deceiued saue they if these Patrons haue the same zele which th'Apostles had they will be so farre from succouring you that they will accuse you before God of all these follies and superstitions they will vtterly disauow all these impieties which you intrude vpon them without their will or warrant But yet why call we on Saincts Angels as mediatours intercessors who taught vs it The Lord forgate not to teach how we should pray he neuer did put vs in remembrance to call on Angels Saincts he bad vs direct our prayers to God and call him our father he assured vs to obteyne whatsoeuer we should aske in his owne name he made no mention of the name of Angels and Saincts the Prophets and Apostles treated in like sort of prayer in many places yet they neuer remembred this calling on Saincts shall we thinke then that the holy Ghost did forget or enuy vs a thing as ye say so necessary to our saluation we were better to beleeue that this calling on Saincts is not necessary It standeth not so with Gods commaundementes as with the commandements of men men know one another men oftentimes in their commandements do swarue from reason and from that which may and should be and therefore their commaundements may be altered amended or enlarged but we may not presume so much on the commaundements of God the iustice and holinesse of them is aboue vs all and therefore hath he told vs that he will be serued according to his word not after our traditions why seeke we then Angels and Saincts to bring vs to God seing he hath not commaunded it why should we vse these ceremonies of the Courts of this world as though we might not haue accesse to the King of kings without the mediation of some whom we suppose to be highly in his fauour why should the Pope driue vs into the daunger of idolatrie and disobedience to Gods worde vpon a wrong supposall that our petitions to God are to be followed like our suites to earthly Princes But it sufficeth vs say ye to find in the Scripture that saincts and Angels pray for vs and seing they pray for vs it is to be presumed that it is not euill done to sollicite them to continue in this good office and to that end to shew our thankfulnesse towards them so farre as we are able Thus being emboldened vpon this presumption alone ye will do know more then is appointed you ye venture beyond and against the commaundements of God ye adde by your worldly wisedome and fleshly reasons to the wisedome of God hazarding rather to be idolaters then be content therewith this woulde require a longer discourse notwithstanding it shall suffice me at this time to tell you that your wordes would cary some shew of reason if we found not in the Scripture any charge giuen vs not to call on reuerence and pray to Saincts and Angels but we read how th'Apostles and Angels

calling out of the world is like our Lords comming to vs Isay 8.55 and as that which Isay saith should not a people enquire of their God from the liuing to the dead and againe Seeke ye the Lord while he may be found call ye vpon him while he is neere Esd 9. and in Esdras it is plainly concluded that after this life it is too late to repent and also we are forbidden to inquire how the vngodly shal be punished Forsomuch then as our soules are iudged immediatly after our death with iudgement irreuocable and beyond appeale and are at that very time where they must be and abide for euermore then there is no fire of Purgatorie and so by the same reason we pray for the deceased in vaine Also were those prayers so good health-full and for the Deceased needfull as ye say Iesus Christ and his Apostles had not forgotten to commaund and commend them to vs. Luk. 11. when Iesus Christ was required by his Apostles to teach them how to pray he gaue them a praier conteyning whatsoeuer man may and ought to craue of God and yet we can not gather out of the same any meaning or mention of the Deceased When S. Paul instructeth Timothie concerning the forme of prayer which the Church ought to obserue 1. Tine 2. he biddeth him not to pray for the Deceased Iam. 5. S. Iames most largely declaring those things for which we are to pray to God remembreth not the Deceased 3. Reg. 8. Salomon hauing built the Temple of God maketh a generall prayer to God beseeching him to heare all the praiers which should be made to him in the same Temple he rehearseth particularly the things for which they should pray to him for the sinne of the people and of euery-one for the solemnity of othes for peace other benefits for warre famine drought barennes pestilence and other sicknesses for captiuitie in-rode and inuasion of strangers he maketh no mention of prayer for the Deceased it ought not to haue bin omitted had it bene of such importance as the Pope saith The Scripture forgetteth not to recite how Abraham mourned and wept for his Dead how all Israel mourned for Aaron Moses and many others but it saith not that Abraham and the people of Israel prayed for Sara for Aaron for Moses and the rest Dauid did bitterly solemnly weepe for Saul Ionathan Abner and Absalom the Scripture rehearseth the solemnities neuerthelesse it appeareth not at all that he prayed for them who seemed notwithstanding to haue great need thereof Conclude we therefore this matter and acknowledge we that there is no purgatorie but in the bloud of Iesus Christ and that presently after our departure out of this world our soules are condemned or iustified in Christ for euermore and therefore let vs refuse all prayers for the Deceased as vaine and vnprofitable issued from the shop of Satan from traditions of men not from God considering he maketh no mentiō of the same in the holy Scripture Let vs be charitable towards the liuing towards the poore and other miserable persons as God hath commaunded and not towards the Dead that haue no need thereof or good thereby and towards whom God hath not commaunded vs to be charitable And let vs say that seing there is no Purgatorie we need not dispute whether the Pope cā take soules out of it or no so it is that in the same he exalteth himselfe aboue God promising to deliuer soules out of the prisons hands power of God promising to make void the iudgements and condemnations to auoid or deminish the paines ordeyned by God such actions are th'actions of superiors towards their inferiors We will not stay to confute many other blasphemies beside which necessarily follow the doctrine of Purgatorie as that there is a satisfaction for sinnes elswhere then in Iesus Christ that there is saluation by another meane then by Christ that man through sufferance of torments may content the iustice of God and deserue saluation For since Purgatorie is abolished whatsoeuer dependeth thereon can not stand and so are all these blasphemies sufficiently conuinced by the arguments aforesaid our sufferings saith S. Paul are not worthy of the glory to come Rom. 8. The Pope will not haue the Bible to be translated into French our vulgar and mother tong Whether we ought to haue the Bible in the mother tóg. for that saith he the Bible is too hard it is of too high meditation to be made common to the common people but this is rather to hide the truth and publish and auctorise lyes without any gain-saying I well wot that the holy Scripture in its force and signification reacheth beyond the power of mans vnderstanding But the Pope deceiueth himselfe greatly if he supposeth men to be more or lesse capable to read receiue and vnderstand according as they are more or lesse acquainted and haue proceeded in humane learnings and worldly affaires for experience teacheth vs that the more learned the more fine-witted the more cunning and the greater ones after the world are lesse worthy lesse able to conceiue lesse called to the knowledge of the secret of Gods word The historie of the Church showeth that these are the Pharisies the Doctors Glossers of the law the Philosophers Magistrats that could not cōceiue this easie difficultie this high humilitie simplicitie of the Gospell but stroue banded themselues against it with force and exceeding furie it is not the power and abilitie of man that obteineth to man the knowledge and vnderstanding of the word of God it is the spirite of God working and dwelling in him that doth it as it is written 1. Cor. 2. no man knoweth the things of God but the Spirit of God Now this Spirit hath no respect nor maketh acceptance of persons he dwelleth more ordinarily within the lowly within litle-ones within them that are not puft vp with their knowledge wisdome experience and dignitie so doeth Iesus Christ thanke his Father for that he had declared his Gospell to the little ones and not to the great after the world 1. Cor. 2. so say th'Apostles that the Gospell word and wisdome of God are folishnesse and offence to the wise of the world Act. 26. and so was Paul reputed mad by Festus the gouernour We note in all the New testament that they who first heard receiued kept with more readines stedfastnes the word of Iesus Christ were the meanest of the people were womē poore folke those whom ye call clownes fishers handicraftes-men toll-takers others of like condition the Apostles all Iesus Christ his Disciples welnigh were of that degree we note likewise that the simpler sort of the people were the readiest to receiue and conceiue the words of th'Apostles the knowledge of the Gospell the mistery secret and simplicitie of the faith 1. Cor. 1. And so doth S. Paul aduertise the Corinthians

if it had bene in the Popes power to cause all the bookes of Gods word to be burned he had done it without doubt vpon the selfe same reason that moued the Senate of Rome to burne certeine Greeke books found within the tumbe of Numa Pompilius for the Senate feared least these bookes treating of true wisedome would haue disclosed th' abuses of their Religion and crakt the credit which the Romain people gaue to it and thereby shrewdly disioint their state euen so it stood the Pope in hand to feare lest the making of the holy Scripture manifest and common should pull down and bring to naught his doctrine his auctoritie and state and and this is the true cause why he can abide in no wise but striues with might and mayn against publishing of the holy Scripture Then let the bookes be lest open in our cōmon language let them be written that all persons without exception may see search thē as the Prophets foretold should be in the time vnder Christ let vs vtter and show the Lords secret abroad let vs further th' accomplishment of the Prophesie of Ieremie cited by S. Paul Ierem. 31. Heb. 8. that in the time vnder Christ all shall know the Lord from the least to the greatest Isay and that of Isay saying all th' earth shal be filled with the knowledge of the Lord. Now againe Whether we ought to pray and prayse God in a tongue which we vnderstand not the Pope willeth that Priestes Chanons Munkes and other officers of the Church shall do their Church seruices in the Latin tongue shall say and sing Masse Laudes and Praiers in the Latin tongue euen in a strange tongue which most Frenchmen vnderstand not But the Scripture willeth the contrarie 1. Cor. 14. The Apostle saith that they which speake in the Church in a strange tongue and vnknowen are barbarians to them whom they speake to that they speake in the ayer that they are vnprofitable that they ought to holde their peace if the trumpet saith he geue an vncertaine sound who shall prepare himselfe to battaile So likewise you by the tongue except ye vtter words that haue signification how shall it be vnderstoode what is spoken If I pray saith th'Apostle in a strange tongue my spirite prayeth but mine vnderstanding is without fruict What is it then I will pray with the spirite but I will pray with th'understanding also els when thou blessest with the spirite how shall he that occupieth the roome of th'unlearned say Amen at thy geuing of thanks seeing he knoweth not what thou sayest for thou verily geuest thanks well but the other is not edified These words are so carefully spoken that no doubt is left but that we ought to pray and praise God in the Church onely in a tongue which all doo vnderstand We finde in Saint Marke and Saint Iames Mar. 11. that prayer without faith is vnfruictfull and sinne before God and elsewhere Iac. 1. that there can be no faith without knowledge they then that pray in Latine not vnderstanding what they pray pray without faith for they pray without knowledge Rom. 10. and thus their prayer is vnfruictfull yea it is sinnefull Let vs not vnaduisedly forgo the fruict which prayer affoordeth them that vse it as they ought let vs not marre this meane nor misuse this duety so necessary to a Christian and let vs pray and praise God in our knowen and common tongue with spirite vnderstanding and faith The Pope forbiddeth marriage to persons innumerable Whether marriage ought to be forbidden to Priests Clergymen and other religious persons men and women and to them namely that serue at the altar as also to them that enter into any religious order there is no cōmaundement of God so straightly kept as this countermaund of the Pope is The holy Scripture permitteth marriage to all men and womē and namely to Sacrificers Leuites to priests and Bishops We finde it written that to marry is no sinne that marriage is honourable among all After S. 1 Cor. 7. Paul had commended virginitie to wit chastitie which ye terme Celibat Heb. 13. or single life he presently addeth 1. Cor. 7. and this I speake for your owne commoditie not to tangle you in a snare but that ye followe that which is honest In the same Chapter he biddeth all persons to marry that cannot absteine for saith he it is better to marry thē to burne And againe to take away all scruple he warranteth euery man that if he marry he sinneth not and euery virgin that if she marry she sinneth not 1 Tim. 5. And in another place he passeth further not permitting but bidding young widowes to marrie that they geue no occasion to the aduersarie to speake euil It is knowen how great cleannesse was required in Priests Leuits in the olde Testament and chiefly in the high Priest God permitted them to marry neuerthelesse and for their marriage ordeyned certaine lawes ●euit 21. The Leuites saith God shall not take to wife an whore or one polluted neither shall they marry a woman diuorced from her husband and elswhere the high Priest shall take to wife a virgine and shall not take a widow neither one diuorced neither a whore nor one polluted but hee shall take to wife a virgine of his people In the new Testament is written 1. Tim. 3. that a Bishop must be vnreproueable the husbande of one wife one that can rule his owne house honestly hauing children vnder obedience with all honestie for if any cannot rule his owne house how shall he care for the Church of God These later wordes doo plainly confute them that durst wrest the former to wit the husband of one wife as if the Apostle had meant the Bishop must be Bishop of one Church in which glosse is no colour but euidently corrupteth the text is contrary to their owne practise for the place conteyneth a rehearsall of qualities whereby a man meete to be a Bishop may be discerned from one vnmeete and among the rest this is put as principall namely his care and discretion to gouerne wel his wife family and children for saith th'Apostle if he cannot rule his owne house well how shall he care for the Church of God It is also contrary to their own practise For if it be true as their glosse importeth that a Bishop must be Bishop of one Church then are they not Apostolike Bishops that will be Bishops of many Churches much lesse the Pope that will be Bishop of all Churches better it were then for them to cast away their glose then change their practise Moreouer S. Paul admonisheth Titus his disciple to ordeine Priestes or Elders in euery Citie as he appointed him and then he addeth if any be vnreprouable the husband of one wife hauing faithfull children which are not slaundered of riot neither are disobedient for a Bishop must be vnreproueable As