Now let vs come to the examination of the first Arti­cle, conteining, as we haue sayde, seuen texts of the Scrip­ture, with the which this ligall Monke woulde helpe him­selfe, for his better reiecting the king, if he could. The first therefore is taken out of the seuententh Chapter of Deu­tronomie, Deut. 17.17 where it is commanded to the people of I­srael, to constitute ouer them the king whome the Lorde their God should chuse, comprised in the couenant which he had contracted with him: from the which place, the a­aforesayd Monke doth drawe his conclusion, as aforesaid, that is to saie, that the king for being an heretike, ought not to be admitted to the crowne of France, no more then in oldettme a Pagan might to that of the Iewes. There­fore (saith he) the lawe of Moses, concerning the election of the kings of Israel, is morall, and by consequence, doth binde all Christians to the obseruation of the same. The answere to this is, that seeing Phisicke must be applied to the bodie that is diseased, let vs put the case, whether the question was, concerning a king being an Infidell, or an [Page 8]heretike. For the regard, namely, of such a soueraigne, I denie the proposition, the which I maintain to be false, for foure resons to be considered in the examination and cir­cumstance of the text, Deut. 17 where Moses saith thus, Thou shalt make him king ouer thee, whome the Lord thy God shall choose, from amongst thy brethren: thou shalt not set a stranger ouer thee, which is not thy brother. Where, first of all is to bee vnderstoode, that the king which the Lorde woulde giue vnto his people, called in the Scripture, the annointed of the Lord, should be chosen after another fa­shion, and to another end than others were. Therefore Moses sayd, that God himselfe woulde choose this king, differing from them of other nations, for that hee woulde haue him represent and figure the Messias, his sonne, bee­ing king euerlasting, and redeemer of the world, and that he would haue him to raigne ouer an holy nation: which priuiledge giueth vs to vnderstand, that these sacred kings were holy, and separated from others. Wherefore Moses in this text, 1. Sam. 10 and the historie of the Kings doe witnesse, that theyr election proceeded from God, & not from the peo­ple, for which respects there was a separation and a diffe­rence put betweene them and others: So as is seene in the election of Saul, 1. Chron 28. Iug. 9 Dauid, and Salomon. The cause why A­bimelech being before appointed king of Sichem, indu­red but a while, was for that, that hee was not so called of God: the time of the kings being not yet come. Where it appeareth, that such proceedinges are not conuenient at this daie, for other nations. If thou doest replie, that chri­stian kings haue one and the selfe same holines, as those of the Iewes had, proceeding from one common God, I an­swere, that it sufficeth, to proue that the Christian nations neuer had this particular commandement, nor this speci­all promise, to haue power alwayes to constitute ouer thē a king of their owne religion, so giuen of GOD, this is a priuiledge onely which the Iewes had: for the Christians [Page 7]haue ben, and are bound by the generall commandement of God, to abide subiect to their Princes, which hee hath giuen them, of what religion soeuer they haue ben or be, as shall be more at large discussed in his place. To that which remaineth, thou oughtest to proue, that this realme is a chosen kingdome, and that the Ecclesiasticall Ro­manes, ioyned with some number of ignorant people, se­duced by them, haue this right of election, whereof thou speakest: such proues are not in the strength of all your Sorbonne. Beholde then the first reason, sufficing to de­clare the falsehood of thy Commentarie. And so I come forward to the second, drawen from the nature of the peo­ple, ouer whome the aforesayd king ought to bee appoin­ted, where Moses saith thus, Thou shalt not set ouer them, &c. Inferring by this Pronoune, that amongst these priui­ledges and speciall graces, which God woulde giue vnto his people, he would giue them a king, hauing the quality of a brother, and making profession of the same religion which they did, for the better distinguishing and separa­ting them from other nations, the which should carrie the same common markes of alliance and adoption, Gen. 17. and also for want whereof, it was sayd in Genesis, that euerie man childe, not circumcised, should be cut off. This was not then, neither hath beene sithence common to anie other nation, for all men knowe, that God by the preaching of his Gospell, hath neuer called at once whole nations to the knowledge of him: and that for the most part, he hath rather and first of all conuerted the subiects, yea, the mea­nest sort from amongst the sayd subiects, as the Apostle witnesseth to the Corinthians, where it appeareth, 1. Cor. 1. that the faithfull had neither right nor power to appoint a king o­uer themselues, of theyr religion. It behoueth vs then, to holde this resolution for a maxime in diuinitie, that God onely calleth whome he pleaseth, to the knowledge of his truth, and giueth the kingdomes of the earth to whom it [Page 8]seemeth him good, sometimes to a beleeuing Prince, and sometimes to an Infidel. The soueraigne God, sayth Da­uid, hath power ouer the kingdomes, and there placeth whome he will, therefore after Nabuch [...] donosor hee pla­ced Balsasar, Darius, & Cyrus, all Pagans. As also sithence the death of Iesus Christ, of long continuance he hath ra­ther called Pagan Princes to gouerne the Empire, than Christians, the which succeeded one another by the ordi­nance and pleasure of him, euen as Saint Paul taught the christiās, Rom. 13 saying, that there is no power but of God, & that those which doe resist, resist the ordinance of God. From thence it insueth, that if anie one opposeth himselfe a­gainst God, when for the cause of religion hee would de­pose the soueraigne princes which hee hath placed, and hath not called to the knowledge of him. Examine then this reason, whiles that Ipasse to the third point, which go­eth altoge ther against thee, so good an aduocate art thou. Beholde how thou wouldest inferre, that because it was forbidden to the Israelites, to admit anie heretike for their king, that the same ought to be sayd and vnderstood of all Christian people.

To the which I aunswere, denying the proposition and the illation together: beginning at the first, thou canst not denie, but the most parte of the kings of Iuda and of I­srael, haue beene heretikes; as theyr idolatries and abhomi­nable sacrifices doe witnesse, recited in theyr actes, the which kinges for all that, were not deposed from theyr crownes. On the other side therefore, thou shalt bee constrayned to confesse, that the Christians, much lesse then ought to depose theyr kinges for causes of heresie, Luk. 20. Rom. 13. Tit. 3 seeing that the commaundement of Christ and his Apo­stles doe forbidde the same, as hath beene and shall bee seene.

And for the fourth reason, I silie, that the king being a Christian man, baptised and nourished in the Christi­an [Page 9]Church, if hee doeth fall into some errour or defaulte, deseruing a grieuous censure, ought not for the same cause to bee reputed as a stranger, whiles that hee maketh some profession of the same religion, or whiles that hee witnes­seth his loue towardes the same, for the which cause Saint Paule speaking of Excommunication, which hee calleth, 2. Thes. 9 marked by the Letter, sayeth, Conuerse not with him, to the end that hee may be ashmed, neuerthelesse hold him not as a common enemie, but rather admonish him as a brother. If thou oughtest to doe this to the meanest in a realme, much more then to the soueraigne: in neglect­ing whereof, thou shewest thy selfe such a one as thou art? Finally, this lawe is quite contrarie to that of thine, when as thou doest hinder the waie which doeth establish kings at this daie, as well approued of God, as the ancient lawe of the Iewes, the difference beeing onely in the a­foresayde circumstances, and not in the substaunce of the matter. From whence it proceedeth, that thou doest resist the ordinance of God, when thou doest reiect him which hath right and calling to raigne ouer Fraunce, beeing ap­proued and receiued by the naturall and lawfull officers of the Crowne, hauing right and commaundement so to doe.

To conclude, from the aforesayd reasons then it fol­loweth, that this lawe of Moses is not generall, but of old time particular to the Iewes. As in deede thou canst not produce anie one example out from the primitiue church, thereby to saie, that that hath interpreted and vnderstood this text so, seeing that that hath taught and practised al­together contrarilie. And as for that that thou addest, that the king hath bene condemned by the iudgement of the Church: it is answered, that one Bishop of Italy, assist­ed with his Romish Consistorie, neither is, neither can re­present the vniuersall Church, dispearsed throughout the whole world.

And furthermore, that hee of Rome can haue power no where, but in his owne diocesse, as the auncient Doctours doo witnesse: Chap. 23 amongst whom Basile, in his booke, intitu­led; The solitarie Life, sayth, That all Bishoppes doo binde and absolue equally, as well as Peter. The ninth Canon of the councell of Antioch, Can. 9 carrieth as much, where it is like­wise said, that euerie Bishop hath power and authoritie o­uer his owne diocesse. The Romane Bishop ought there­fore to content himselfe with his owne at Rome, and not to vsurpe ouer all those of France, where he hath nothing to doo, as hereafter more at large shall be discoursed and proued.

Now I come to the other text, by the which thou dost alleadge, that it is lawfull for thee to kill thy king, if thy credite could doo the same. It is expressed in the fiue and twentith of Numbers, Num. 25. that the Lord commanded Moses to take all the heades of the people, and hang them vp be­fore the Lord agaynst the Sunne, which had committed fornication and idolatrie with the Moabitish women: wherof thou dost conclude, that the king ought to be han­ged, as culpable of such a crime. This is a leagued hang­man that sayth so, and I answere, that this example is no­thing to the matter, or to the purpose. Beholde therefore the supreame magistrate is not therby to be punished, and much lesse to be reiected. Secondarily, as well the diuines as the politicians, do affirme, that it is neither iust nor rea­sonable, to vse the same rigour, forme, and fashion to a so­ueraigne Prince, beeing the lieuetenant of God, as is vsed to his subiects, (amongst others) the example of Dauid suf­ficeth as a witnesse. And in the third place, for to speake the truth, such principals of the people, haue not bene pu­nished for the cause of heresie, but rather and principally, for the cause of their fornication being qualified, euen as Saint Paul declareth to the Corinthians, 1. Cor. 10. where alledging this historie, he onely maketh mention of the aforesayde [Page 11]fornication, the which idolatrie hath not beene accoun­ted but as accessarie, seeing that the intention of these back-sliders, was not to commit idolatrie, but onelie to commit fornication. Beholde then the allegation of this text is altogether from the matter, and verie foolishly and falsely applyed. Of the selfe same nature is the interpreta­tion which thou giuest, of that which followeth out of S. Math. 18 Matthew, where our sauiour Christ would haue him hol­den for an heathen man, which will not obey the church, and also out of the which text thou drawest the like con­clusion. The answere is, that there he speaketh of particu­lars, and not of soueraigne magistrates. Secondly, of an ec­clesiasticall censure, and not of a politike. Thirdly, the be­ing taken for a pagan, did not, nor yet doth take a waie the politike rightes of this world, which the Lorde giueth as well to princes as to their subiectes. The interpretation then which thou giuest to this text, is altogether repug­nant to the intent of the spirite of God. Chro. 21 To this may bee applyed, sayest thou, the example of the towne of Libna, belonging to the Leuites, which reuolted from king Io­ram, because of his idolatrie. Wherefore the holy historie sayth, that he had forsaken the Lorde God of his fathers. To proue then, that such an example is nothing at all to the matter, but rather tending to mutinie and rebellion, the reasons are these. The king hath not forsaken the God of his fathers, and to proue that this is true, the holy Scrip­ture doth describe and propose the same God vnto vs, to be creator of all the world, Gen. 1. & the redeemer of them which beleeue in him and obey him, according as hee hath com­manded in his worde: Eph. 1. they then which doo so acknow­ledge this onely God of our fathers, Father of our Lorde Iesus Christ, Matth. 11 by whom onely he hath reconciled the world to himself, following all the mysteries of our redemption, 1. Cor. 5 which they ought to perfite and accomplish in him the onely Christ. Act. 4.12. Forasmuch as there is no other name vnder [Page 12]heauen by the which men may be saued. This father of Ie­sus Christ, and of all faithfull Christians, is the God of our fathers, as the heauenly oracles doe witnes vnto vs. Now the king beleeueth in him as such a God, approueth him as such a one, wherevppon it followeth, that hee hath not forsaken the God of our fathers. Secondly, thou oughtest to know, that the contract of alliance betweene God and the Iewes, did more concern diuine religion, than humane policie. Wherfore there was such a reciprocate subiection required betweene the kings of Iuda, and theyr subiectes, as a thing that was not else where. And for the last poynt, Ioram pretended to cause the people to commit idolatrie against God, the which our king would neuer do nor pra­ctise. Thou turnest awaie then from this example, as also from the two following, 1. King. 15. 2 King. 11. of Maacah and Athalia, which thou doest associate with him. And as for the first, let it be considered, that she was a subiect, deposed for idolatrie, and not a soueraigne, and that in the Country of Iuda. And as for the other, she was a traitor, and an vniust vsurper of the crowne, which had massacred the two inheritours of the realme, and therefore was forsaken of those which did belong vnto her, hauing the gouernment of the yong king Ioas. This was then the vniust vsurpation of a kingdome, that was the occasion of this wicked womans death, and not heresie. Heere ought I to speake one worde, and one for all, of the pretended eloquence, but I will leaue it vnto the young Orators, and those wicked wretches, who de­sire to shew vnto the world. Howsoeuer it bee, they care not, the smoakie stinking exhalations of the same, the which thou doest euaporate at all times, as well in this thy first Article, as also in those that followe, thereby to dis­charge thy Prince. Thou makest the qualitie of the vessel, to be knowen by the stinking smell that commeth forth of it. The names signifie the things. I will content my self to vse simplicitie and sinceritie, according to the property [Page 13]of the truth, aduertising thee, that verba & voces non leniunt dolorem. Wordes and voices do not asswage griefe. And by thy maiesticall & iniurious speeches, thou doestaccuse the king to haue vsed many and diuers actes of hostilitie in the warres, which hee hath had heretofore. Vppon the which thou canst not denie these two tryed truthes: the one, that he hath had a iust calling, and neces­sarie occasion to defende himselfe against the forces of Guyfe his enemie: and the other, that hee hath by diuerse sufferances, and alterations (in comparison) playd the part of an Angell, whilest that they playd with him the part of a Deuill, vntill that time, that by such proceedinges, you haue obiected against him, that hee hath vsed subtletie, to get aswell the good opinion of one, as of another. But goe in one accorde your floutes, and let vs see the last poynt of of this Article, which is contained in the first to the Cor. where the Apostle doth reprehend the faithful Christians, 1. Cor. 6 which hauing matters of controuersies amongst them, go to plead them before Iudges, being Infidels, & not among themselues: showing them, that it was euil done to submit themselues to the iudgment of Infidels, & that they rather ought to take the least amongst them, & appoint them for their Iudges. Wherupon this Ligall Doctor saith: that it is a very reprochfull thing to Catholickes to receiue him for king, which is now in the kingdome, the which he calleth (more outragiously than before) one that is falne a relapse & an Apostata frō the Christian religion: concluding that the Catholickes ought rather to chuse the least amongst themselues to bee theinking, than to submitte themselues vnder the yoke & tyrannical gouernment of an Heretike. Thou saiest all this. But if the heauens should fall, what a noise would there be? Neuertheles yet let vs examine the fame. The agreement of the personages, as thou compa­restable in one with another, doth prooue that the thing of it selfe i [...] nothing at all alike, nor to the matter, for [Page 14]to compare the particular scandale which the Corinthi­ans did giue in going to pleade their matters before hea­then Iudges, with the generall right due to Infidell Prin­ces? that doth nothing at all anihilate the obedience or dutie which Christians doo owe them, as it appeareth by the same text, where Saint Paul doeth not permit the Co­rinthians to digresse from their obedience for that cause? so farre off is he then from that that he commandeth in o­ther places, 1. Tim. 2. Kom. 13. that praiers shoulde bee ordinarily made for them, and to honor them, and paie them tribute. And fur­thermore, that because the Apostle in this place doeth in­deuour to take awaie the scandale which the Corinthians had giuen; it should followe by the counsell of this vene­rable leaguer, that in stead of one shoulde spring mo then one hundred.

But this is a knowen thing, that the deciding of a par­ticular wrong, hath no communitie with the generall ad­ministration of a whole realme: for wee may well for our owne right or wrong, in giuing place to our selues, pro­ceede without scandale or sedition: but the putting a king frō his kingdom can neuer be so done, and to be short, the one is permitted, the other is forbidden, the one is in our power, the other not. Consider then this sottish fashion of arguing. It is lawfull for mee in respecte of my businesse, to choose him that I would, then is it lawfull for subiectes in renouncing theyr king, to choose such a one as they thinke good, because the other is not of theyr religion. This is well àsimili. I praie you what incongrui­ties are there? What diuine or polititian woulde reason thus? Doest thou not see, that besides this thy wickednes intaking a waie the seepter from him to whome the Lord hath giuen it, that it is not so easie a thing as thou doest make it, to rauine vp the pray from the lyon. Oh how thou wouldest bite and rend in peeces, if they counsell coulde attayne so much. Thou sellest mans bloud good cheape.

Also what Paradoxe is it, when as thou saiest, that it were better to chuse one of the moste contemptiblest a­mongst the Catholickes, and make him king? Doest thou not perceyue, that heere wee ought to reason of the natu­rall Frenchman, beeing valiant, which will neuer practise the prouerbe, Ab equis ad asinos; Out of the hall in­to the kitchin. Furthermore, that such a little king shoulde bee a poore vnaduised Icarus, Virg. the which the heate of the sunne in a moment, woulde cause to fall into the sea. And not beeing therewith contente, to haue called the king an Ethnicke and Hereticke, but moreouer, thou namest him one that is fallen a relapse, and an Apo­stata. To the which thou hast beene already sufficient­lye aunswered else where, besides that which by and by shall be added. It behooueth thee to proue, sound, and examine the trueth of matters, and not falsly to deface the Magistrates giuen of God, by odious wordes, beeing in­uented at pleasure against thy conscience. Behold the an­swere to thy first Article, the which declareth thee to be a seditious slaunderer, and dooth cause thee to checke thy selfe of the faulte, the which thou doest falsly impute vnto thy king: for that, that it is heresie to wrest the holy scrip­tures so as thou doest, in causing subiects to turne from the obedience which they owe vnto their soueraignes. And as for those which do obiect, that the last kinges were not admitted to the crowne of France, but by the administra­tion of the Romish ceremonies, the which doe require (as some say) that the king that now raigneth, might enter in by the same gate: wee aunswere, that such ceremonyes ought not anyething at all to preiudice the diuine right, because the necessitie doth present it selfe to reforme the Church. This beeing heere admitted of all true diuines, it shall also bee admitted, that it is not reasonable, so bring kings in subiection to superstitions, beeing forbidden of God; and much lesse to take away their politike admini­stration, [Page 16]which God hath giuen them ouer kingdoms, for not obseruing the same.

The second Article.

NOw I come to the second Article of this leagued Doctor, containing the Statutes & Canons of the Councels: to the which, (to be of the same nature and dependencie) I will adde the seauenth, comprehen­ding the decrees of the Pope. For these two Articles, by a common consent do take in hand, to excommunicate the king as an heretike, with the nobles, & others that follow him in quality, of fautors & adherents of the heresie. Ther­fore it is necessary to see, whether such lightnings doe fall from heauen, as sent from God, or whether they came out of the depth, as proceeded from Satan: & to knowe whe­ther the children of light ought to feare them, or not. Let vs also be holde from the entraunce, whether this tempe­ster, throwing his tempestes against the king, doth shield himselfe, as in former time, with the pretence of heresie: which if he doth, we may annswere him in like sort as be­fore, how he ought to addresse himselfe to a sicke body: & moreouer, that the remedie which he pretēdeth to giue to thē, which might be holden of such a malady, is pestiferous & mortall, and by consequence not to be receiued: wher­fore he shal answere to the names of such spirituall mala­dies, & not maintaine the heresie; (far off is it) but to shewe that the Bishop of Rome, nor any other in the manner of spirituall Phisitions, haue neither calling, right, mandate, or warrant, to depose infidell Princes, frō their kingdoms, scepters, Luk. 22. & crownes which God hath giuen them, seeing the ecclesiastical censures ought to do nothing but in spi­ritual punishments concerning religion, & not in politike causes of the world. To the which ends we wil thus argue against such abuses & tyrannies. All that which is done in the church, for the cause & right vsage of christian religiō, [Page 17]ought to haue the worde of God for obiect & foundation: 1. Cor. 3. for the authority of the same is altogether argued of in di­uinity. But the Canons of such Bishops, & the decrees of such Popes, haue nothing for obiecte nor foundation, but only the corruptible wil & inuentions of corruptible men; therfore it followeth, that such Canons & decrees do no; carrye themselues to the right vsage of christian religion. The Maior is proued by this generall maxime. A Bishop can neither adde nor diminish to or from the holye scrip­ture, Deut. 4 1. Cor. 3. for that it pronounceth a curse against all men that shal take in hand to doe it, & forbiddeth to laye any other foundation but him, which is already laide, that is to saye, Iesus Christ. And like wise it shalbe said to them that do o­therwise; who hath required these thinges at our handes? Esa. 1 they are an abhomination vnto me. The Minor is thus pro­ued; God commandeth to approue, Rom 13. 1. Tim. [...]. acknowledge and re­spect all kings, which he giueth to people of what religion soeuer they bee. From whence it followeth, that such de­crees & Canons, doe oppose themselues against his com­mandements: to the truth wherof these texts are witnesse. And it shall come to passe, Ier. 27. that the nation and kingdome which wil not serue Nabuchadnezer king of Babilon, shal be visited, saith the Lorde. And in confirmation whereof, Iesus Christ saith; giue to Caesar that which is Caesars then, Luk. 20. although he was a Pagan, and thus is the Minor prooued. Againe, Iargue thus against the same Canons and decrees which do enterprise to displace Monarkes and kings, bee­ing their Lordes. God onely is the authour and giuer of kingdoms; wherfore it followeth, that Popes and Bishops haue no right to put them out: the antecedent is thus pro­ued & produced by Ieremy. I haue made the earth, the mē, Iere. 27 & the beasts which are vpon the face of the earth, saith the Lord, &c. I haue giuen to him to whō it hath pleased me: now haue I giuē al the earth into the hands of Nabuchad­nezer king of Babylon, my seruant, all people shall serue [Page 18]him, and his sonnes, and the sonnes of his sonnes. To the same ende the wise man did bring in God, speaking thus: By mee kinges doe raigne: Prou. 8. the consequent is prooued in this sort: No man hath right or commaundement to take away from any man that which he cannot giue, and wher­with he hath nothing to do: The Popes, Cardinals, & Bi­shops, haue no right, nor any thing to do ouer kingdomes of the worlde: from them it followeth, that they haue no right to dispossesse them, whereof these textes are witnes­ses, Rom 13. Luk. 12. that the powers are ordained of God. Giue to all them to whome it is due, tribute to whome tribute belongeth, and honor to whom honor is due. Luk. 12. The kings of the nati­ons do beare rule, but it shall not be so with you. Oh man, who hath appointed me iudge, & a decider amongst you? Marke, Christ whose wisedome & power was more great than that power of a million of millions of Popes, & Car­dinals, would not then (although required) intermeddle with deciding betweene two brothers: Contrarily, the Pope, without beeing required in any thing, will by con­straint, not onely iudge, but parte, diuide, and take awaye the kingdomes of the worlde, to transpose them where he list, Mat. 4. imitating Satan when hee tempted Iesus Christ, and would haue made him beleeue, that the kingdoms of the earth were at his disposition, to giue them wher he should thinke good. And I holde a third argument against suche Canons and decrees, vpon the calling, right, and nature of kinges, to whom (as to Soueraignes of kingdomes & com­mon-wealthes) God hath subiected all other persons, Rom. 13. that do owe subiection, homage, obedience, tribute, and other like duties vnto them. 1. Tim. 2. So farre off is it then, that the kings (as these Canons would haue them) in such sort should be tractable and punishable by the Ministerie of Bishoppes; whereas on the contrary, such Ministers (as their subiectes do owe to them all the foresaid homages, euen to be them selues) not onely to bee disgraded for default of this theyr [Page 19]dutie, but also furthermore to bee punished, according to the qualitie and quantitie of the faulte that they commit. Now then, that the kinges being soueraigne Magistrates, haue preheminence, dominion, and lordship generally o­uer all men of their kingdomes, of what condition soeuer they be, Rom. 13. as appeareth by this generall commaundement of the Apostles, proposed by word, distributiuely. All per­sons ought to be subiect to their superior powers: seeing then that the Bishops are comprehended in the same sub­iection, from thence it ensueth, not onely that they haue no right or power to depriue temporall Lordes of their e­states and dignities; but that contrariwise, they ought to maintaine and defend them, euen to death if need be. Let such Bishops of Rome consider therfore these things, and remember themselues what Salomon saith; Prou. 19. that it is not conuenient for the seruaunt to rule ouer Princes, and for the more celebrate commendations of them, the holye Scriptures doe adorne them with the titles of diuinitie. Iohn. 10. When then the Bishop, in stead of reuerencing and respe­cting his king, doth lift himselfe vp against his Maiestie, he committeth two other abhominable faultes. The first is, where he detaineth vniustly that which he oweth to ano­ther. The second is, that hee is a rebell, traitour, and felon, in lifting vp himselfe against his Lorde, to whom hee is in subiection by the lawes of God and nature. The conclusi­on is then, that a Bishop (yea were it the Bishop of Rome, vndertaking to destroy and ouerthrow the state of a king) is worthie to be hanged. S. Iude speaking of such people, S. Iude in h [...] epist. sayth, that the obscuritie of darknesse is prepared for them. And heere it will not serue sufficiently for him, to arme himselfe with a pretence of a Romish preheminence, see­ing that it hath no proppe nor foundation in the Scripture. Let the greatest amongst you be as the least (saith our sa­uiour Christ) it was not so from the beginning. Luk. 12. Mat. 19. The con­trarieties and absurdities which are founde in the Canons [Page 20]and decrees of the Popes doe witnesse sufficiently, with what spirite they doe proceede, and doe shewe what cre­dite and authoritie ought to bee giuen to them. Petrarke, who as one that had more knowledge, than anye of his time, did call Rome the hell of the liuing, and the prison of wrath. Notwithstanding these leaguers woulde make vs beleeue, that when such Bishops shal commit the grea­test and most enormious faultes of the worlde, such as are their conspiracies against the soueraigne magistrates, gi­uen and appoynted of God, that they are mooued by the heauenly inspiration. The wise king may heere consider to whome it doth appertaine to destroye the councell of the wicked, Prou. 20. as Salomon sayth: to turne the wheele vpon them. God punisheth such when it seemeth him good. It is verie true, that the not punishing of these kinde of peo­ple, proceeding from the ignoraunce and negligence of the soueraigne Magistrates, is the occasion that these doe giue themselues leaue continually to do like faults, hoping that it will be alwayes with them as with harlottes, 2. Pet. 3. which perswade themselues of no punishment, for that they al­wayes keepe themselues in Townes or publike Stewes of the common-wealth, thinking that they are not only tol­lerable, but also to bee maintained as those of Rome. But if this iniurious time causeth that there is not founde a Magistrate at this daye in the earth, which dooth repaye suche by Iustice, when as they manifest themselues to bee seditious, trayterous, schismatickes, heretikes, murde­rers, Sodomites, Magitians, and Atheistes, the venge­ance of God in the time appoynted can verie well pay the interest of such attentions and dilations. This is heere spo­ken vpon the more than diuelish sawcines of the Bishops of Rome, 2. Thess. 2. the which by decrees and Canons, as Giantes, doe take in hande, contrary to the ordinance of God, not only to disgrade, but also to kill and exterminate the prin­ces of the earth.

This is no meruaile then, seeing the Pope challengeth power also ouer the Angelles. Let vs continue the exa­mination of this Article. The Author addeth (by exclama­tion and parenthesis) that for the cause of heresie, such ca­nons doe disgrade euen to the Pope, desiring to affirme, notwithstanding that hee is erected aboue all Monarkes of the earth. What greate admiration is this? as if it were not knowne, that all men receyuing a charge of the Bi­shop, receyueth it with condition to bee deposed. If hee becommeth an heretike, the word of God doth declare it manifestly: and the euill is, that in thy place the practise doth oppose it selfe. Admit this; yet it is denied that hee may take in like manner frō the kings of the earth, Tit. 3. because that amongst other thinges their charge is different from the ecclesiastical, & because they haue receiued their poli­tike administration without such condition. But if it doth fall out, that a prince should be censured touching the de­priuing him of the goods & honors of this world, it belō ­geth to a politike conuocation of estates, & not to ecclesi­astical persons. And proceeding, the Monke addeth, that these Canons do absolue & release all subiectes, from the obedience that they owe to their Lordes or kinges, being heretikes. Now for the answer: It hath been said & proued against such iniustice, that God raigneth ouer kingdoms, & establisheth those whom he pleaseth, be they faithful or infidels. I haue called thee, saith the lord to Cirus, Isay. 45. although thou hast not knowne me, and I haue named thee by this name, to the ende to make the nations subiect vnto thee. This is here saide of Pagan princes. Now let vs enter into the cōmon-welth of Israel, where the church of God was, and where all the kings ought to haue made profession of the true religion. There were found many heretikes before and after their comming to the kingdom, neuertheles not one of them was euer deposed for heresie. To bee shorte, neither the Prophets, Iesus Christ, nor his Apostles, haue [Page 22]euer taken away, Ier. 27. Luk. 20. Rom. 13. or abolished the dignities and pollicies of the world for such respects: but rather haue maintained and confirmed such magistrates, in commaunding to giue to Pagan Princes the things which God hath ordained & assigned for them. Heere thou doest reply, that seeing that we ought rather to obey the creator, than the creature; if it commeth to passe, that the seruice of the king doth de­tract vs from the seruice of God: wee ought to leaue the lesse, to obey the greater. The answere is, that this maxime is verefied in it selfe, but very badly applyed to that which is the question, beeing considered, that they doe obey the creator which do obey his commaundements, as concer­ning their dueties which they owe vnto their soueraigne Magistrate. And if for the cause of religion he would draw thee from the seruice of God, then the Prophets, Iesus Christ, and his Apostles, commaund thee not to digresse from it (so farre off is it that thou shouldst roote him out) that contrariwise thou oughtest to pray to God for him, because hee hath the hearts of Princes in his handes: and otherwise, Prou. 21. Math. 10. they commaund thee to endure persecution, or to flie and go some where else. If these be not thy procee­dings, thou art no disciple of Christ. Let vs see how thou doest borrow the examples following.

The first is of the bande of wiues towardes their hus­bandes. The second is, of children towardes their fathers. The third is, of seruantes towardes their maisters. Where thou saiest that in the case of heresie such bands do cease: and from thence thou dost inferre, that for the same cause the band of the subiectes towardes their Princes ought to cease. Now for aunswere I say, that the antecedent is false, and that the consequence is not true. Beginning at the first example, thou doest alleadge and apply falsly; for the text sayth word for word: That if any woman hath married an infidell, and if hee is content to dwell with her, let her not depart from him. 2. Cor. 7. Where it is added, what knowest thou [Page 23]woman, whether thou shalt saue thy husband, or not? that is to say, by praiers, instructions, and good conuersations. It is well sayd in the text, that if the infidell or vnbeleeuer will departe, let him departe: But such a seperation com­meth not from the beleeuer, but from the vnbeleeuing. Behold how thou doest falsly alleadge the worde of God. And in respect of the second example, all men know, that amongst the dueties of the worlde, the obedience of chil­dren towards their fathers, be they beleeuers or vnbelee­uers, is so generally and profoundly imprinted in the brest of mankinde, that aswell the lawes diuine as humane, doe commaund it alwayes without exception, so clearely, that to dilate these thinges by examples and textes, is to sowe nothing else but wordes of wisedome in vaine. Terent. A Pagan would aunswere that nature could not breake this duetie. If some of your Canons haue giuen him such great autho­riti [...] as thou talkest of, it may bee aunswered, that the an­thors of them were worse than infidelles. And as for the third example taken from slaues, Mat. 5. which may in case of he­resie (saiest thou) in like sorte abandon theyr maisters. To aunswere that, Saint Paule the Doctor of the Gentils, doth tell thee that thou doest lye, when hee commaunded ser­uantes in his time to obey theyr Maisters, which were for the most part infidels, saying: Seruants, Ephes. 6. Gen. 14. obey them which are your Maisters, according to the flesh; for so Ioseph was obedient vnto Pharao, and also to his first Maister: and Abdias to Achab his Lorde, which was an heretike, 1. King. 28. and moreouer an hypocrite, and a persecutour of the Church.

If then because of religion, priuate men maye not leese their right which they haue ouer their seruants: much lesse then shoulde Monarkes leese the obedience and acknow­ledgement which is due vnto them, from those whom the Lorde hath subiected vnto them, by diuine and humane right: otherwise I pray you, what maner of arguing wold [Page 25]this be, if a prince disobeyeth God in a pointe of religion, then it is permitted to take his scepter from him.

Now I must enter into the great denth of the Romish excommunication, by the Ministerie whereof this leaguer doth pretend to curse and roote out, aswell the king, as the nobles, and other subiects which do take his part. He saith then, that if a prince be excommunicated, the Canons doe forbid, that any obedience should be giuen vnto him. And comming from these to Hypothese, he produceth the sen­tence of excommunication of Pope Sixtus the fifth of that name, denounced against the king, in the yeare 1585. the ninth of September, beginning thus: we do establish in the full power which the king of kinges hath giuen vs, &c. in the which are comprised the nobles, and other Catholicks which do helpe the king, as fauters of heretikes. To answer the same, and for the more briefe and easie vnderstanding of this matter of excommunication, it is requisite to diuide it into foure parts. The definition of the thing shall be the first. The second shall comprehend the authoritie and cal­ling of those who ought to excommunicate. The thirde shall haue regarde to the qualitie of the crime, together with the ende of the censure. The fourth shall intreate of the commodities and rightes of this present life, to knowe whether ecclesiasticall iurisdiction hath power to depose them from their proper rights or not. The worde Excom­munication is defined in this manner.

Excommunication is a bannishment or reiecting of an obstinate sinner, beeing hardened in his sinne, the which is throwne out of the company of the faithful, by the iudge­ment and sentence of the Church, by the authoritie of Ie­sus Christ: following the rule which is contained in hys worde. The which ecclesiasticall punishment is ordained as well to cause the sinner to repent and amende, as also for the edification of the foresaide Church. The seconde parte, is touching the persons which ought to pronounce [Page 25]such sentence of excommunication, for if it be proffered & done by a man hauing no calling, it is nothing, like as a band made without forme of lawe.

It is necessary therefore to knowe in generall, that the power of excommunication is giuen to the church, as Ie­sus Christ doth witnesse in the Gospell written by S. Ma­thew, Mat. 19. where speaking of him that will neither hear in par­ticular, nor in the presence of one or two witnesses: his bro­ther which then hath offended, commaundeth the partie offended, to tell such his rebellion to the Church, as to the which the iudgement and acknowledgement of the cen­sure, which falleth to him that hath offended, doth belong. After the Maister, Saint Paule his Disciple speaketh thus of the proceeding of excommunication holden agaynst the incestuous Corinthians. 1. Cor. 5. I haue determined (saith he) as being present, that he which hath done this thing, be deli­uered &c. And afterwards adding (you and my spirit being assembled with you in the name of our Lord Iesus Christ) to deliuer (I say) such a man to Satan, for the destruction of the flesh, to the end that the spirit may be saued in the day of our Lord.

It may be seene then, that this iudgement is deferred to the Church, which chuseth a certayne number of men, to the which shee giueth charge to watch ouer the flockes, and to haue certaine knowledge of him which hath offen­ded, to bring him backe againe to the trueth, to the ende that if there doe fall out the censure of excommunica­tion, it maye bee doone by the sight and agreement of the Church, Mat. 16. according to the authoritie which Iesus Christ hath giuen her. This is then a certaine token, that the obstinate sinner ought to be excommunicated in the same Church, whereof hee is a member, and in the which the fault hath beene committed to her greate offence. And because that excommunication is the last and moste se­uere ecclesiasticall censure against the sinner, therefore it [Page 26]is good to proceede in all thinges deliberately, by good counsaile, Epist. lib. 3. Epist. 19. and manifest proofe of the cause. Wherefore S. Cyprian sayth, that the Bishops of his time, did call the o­ther Bishops of their prouinces, when there was any que­stion of excommunicating the rebellious and obstinate. Where it appeareth, that there is found no such matter, as in the Romish proceedinges: seeing that they excommu­nicate not onely those which be not of their diocesse, but all other out of their prouinces, as they thinke good: ouer the which they haue no more to do, than this my leagued Monke hath ouer the Tartarians. This abuse doth aggra­uate it selfe the more, in as much as the Popes beeing ac­cused of manye crimes, doe notwithstanding iudge them which are their accusers: where we may not omit, that of old time our Fathers did ordaine and appoint those things which they thought conuenient, profitable, and necessary for the correction of those which did belong vnto the French Church, without going into Italie a as is prooued and shewed amongst others, by the authour of the abuses and nullities of the Bulles of Pope Sixtus that dyed last: the which dooth shewe by many examples, Aim. lib. 5. cap. 26. that the Bi­shoppes of Fraunce, warned Pope Gregorie the fourth, which came into the Realme with menaces of excommu­nications to the king, that if hee did enterprise any thing against him, in steade to excommunicate, hee shoulde re­turne excommunicated. Likewise it was tolde him, that it was neuer seene, that a Pope not being desired, should euer meddle with iudging the rightes belonging to king­domes, and that the Frenchmen had alwayes accustomed to liue in libertie: for the maintenance of the which, they were resolued not to spare their owne bloud. And lastly, they tolde him that kingdomes were neuer gotten by ex­communications.

From all which reasons it followeth, that the French men haue no reason to seare the Popes encommunications. If [Page 27]it falleth out, that anie of them do cōmit anie offence, they may go to the Bishops of Fraunce, which ought to reduce them by faire meanes, & censure them accordingly, with­out suffering them to go to Rome. And for the third parte of the excommunication, touching the person excommu­nicated, together with the ende of such censuring: First I sayde, that it is necessary to admonish the culpable by all faire meanes, euen with teares, as also to heare and vnder­stand him in all his reasons, plaintes, and iustifications, to knowe thereby whether he bee duely informed of the ac­cusations, or not. Now there hath beene no such obserua­tions in the foresaide sentence of excommunication; from thence therefore againe it followeth, that it is not onely a nullitie, but also a detestable abuse. That which doth also againe appeare for the third, is the qualitie of the preten­ded crime of heresie, wherewith the Pope accuseth the king; forasmuch as it is verefied, that suche a proposition (the Romane Church hath neede of reformation) is no­thing at all erronious, and much lesse hereticall. Lette vs now behold the end of excommunication. It hath beene sayd, that it hath respect vnto the repentance and saluati­on of the sinner: wherefore I desire all that be truly religi­ous, to confider whether the Pope indeuoreth himselfe to this ende, when he excommunicateth kinges: they shall find that he doth not. Beholde, let a Prince bee a tyraunt, a whoremaister, adulterous, a rauisher, a drunkard, a blas­ph emer, and an Atheist, doing as much of these thinges as he will, yea although hee bee quallified with all such ver­tues, yet the Pope will not once deigne to tell him of the least of them, no not to his Bishops, so farre off is hee from speaking of the excommunicating, either of the one, or the other, for such respects reseruing the thunderbolts and threatninges of the same, onely against those which doe talke of the abuses and wickednes of the same, and of the way how to hinder that course. Now the fourth parte of [Page 28]the diuision remaineth yet to be looked into, which is as much to saie, whether by the ministrie of the excommuni­cations, the Bishops of Rome may depriue Monarches of the benefites and rightes of this present life or not; for proofe to the contrarie, Luk. 20. Rom. 13 it hath bene already sayd and pro­ued, that God hauing giuen the Empires and kingdomes of the world, to those whom he hath chosen from amongst men, doth forbid all Bishoppes, Cardinalles, Monkes, and Priests, to disturbe or depriue them of the same. If the Princes be wise, they haue tallans good inough to defend themselues from such iniuries, if they doo not make them their owne hurt. This iniquitie of the Bishopps of Rome, (which vnder the pretence of ecclesiastical iurisdiction do transpose kingdomes to whō they wil) shal better appeare by the conferring of the ecclesiasticall gouernment with the politike, which we will also handle. First of all, the po­wer of the Church is spirituall, and that of the Magistrates is corporall. Secondly, the Church iudgeth according to the diuine lawes of the word of God, and the Magistrate politikely, according to the course of the worlde. Thirdly, the Church doth punish the rebellious spiritually in the soules with ecclesiasticall paines, and the Magistrates cor­porally in the flesh with politike pains, ouer the which the Church hath nothing to do. Frō whence it foloweth, that if it should be such a maner of excommunication, then the ecclesiasticall persons haue nothing to do with the world­ly goods of priuate men, & much lesse with realmes, king­domes, and Empires. By this conference, the most block­ish amongst the Antipodes, may easily indge of such abu­ses, much more then the French men. If for wilfulnesse of heart they doe not picke out their eyes, so that they maye not see at noone time, when as the Sunne is in the high­est: assure your selues then, my maisters, that all excom­munications, Iohn. 16. beeing abused, cannot shut the gates of paradise agaynst you, seeing that God doeth keepe them [Page 29]open for all louers of godlynesse and truth, in despight of him which sayth, that hee hath power to shutte them a­gainst you, for which cause it is sayde in the Prouerbes, that the cursing without cause will neuer come to passe. Prou. 26. To conclude, the Apostles did not care for the excom­munications of the Scribes and Pharesies: much lesse then ought the French men to care for the Italian or Ro­mish estate, because they haue lesse to doe with them, than the aforesayde Scribes and Pharesies had to doo with the Disciples of our sauiour Christ. Heere must not bee forgotten the titles and qualities which the Bishop of Rome doth attribute to himselfe, 2. Thess. 2. when as he nameth him selfe chiefe and soueraigne pastor of the Church, establi­shed (sayth hee) in the full power of the king of kings, and of Saint Peter and Saint Paule, and of his owne to­gether, with his Cardinalles. And I praie you what to doe? Onely to root out, and excommunicate, if he could, Henrie of Bourbon, at this daie our king of France, in de­spight of his sentence. In the which wee finde a descrip­tion of a pride more than deuillish, for the holy scriptures doe witnesse, that these diuine titles, Chiefe soueraigne, and soueraigne pastor of the Church, doe appertayne vn­to Christ, God bee blessed for euer, who onely is called chiefe of the Church, by Saint Paule, Ephe. 1.4 Col. 1.2 writing to the E­phesians, in the first and fourth Chapters, and vnto the Colossians, in the first and second Chapters. This is also hee alone which is called by Saint Peter, 1. Pet 5 in his first Epi­stle and fifth Chapter, the chiefe shepheard of our soules, and in the Epistle to the Hebrewes, and eighth Chapter, Heb. 8 is called the soueraigne sacrificer. These two Apo­stles (whose successours the Bishoppes of Rome doe call themselues,) they haue great regard, not to attri­bute to themselues such titles of diuinitie, knowing that they doe belong to none, but onely to Christ, being onely iust; thereby to distinguish him from the vniust, therefore [Page 30]they speake simply of themselues in this sort. I desire the Elders saith S. 1. Pet. 5. 1. Cor. 4. Peter, which am also an Elder with them. And S. Paule sayth, let men esteeme of vs, as of the Mini­sters of Christ. 2. Thes. 2 Hee saith in the second epistle written to the Thessalonians, that it belongeth to the sonne of perdi­tion to attribute vnto himselfe such diuine titles. The pri­mitiue church doth also giue the lie to the ambitious priest of Rome. In witnes whereof, amongst other, the Canon of the third Councell of Carthage sayth, Cap. 1 sed dist. 99. that the Bishoppe of the first sea, was not called prince of priests, nor soueraign priest, Tom. 7. ho­mil. 43. in Mat. ad Eu­log. li 7. c. 30 or such like: and that hee cannot call himselfe vni­uersall. Chrisostome speaking of all Bishoppes, sayth thus. Whosoeuer shall desire the primacie on earth, shall not be numbred amongst the disciples of Christ. Finally, all men knowe, that Gregory hath beene a capitall enemie to this title of vniuersall Bishop, so farre foorth, that by the same hee sayth, that hee did perceyue the nigh comming of Antichrist. Wherefore hee concludeth, that suche a title is prophane, and that suche tytles doe declare vnto vs the insupportable pride of such a Bishop, so doeth the vantage of hauing full power (as Sathan saith of himselfe) ouer the kingdomes of the earth (giuing the lie to the pro­phet Daniel) which attributeth it to one onely God. Mat. 4. Dan. 5 Ne­uerthelesse I doo agree most willingly to this truth, that the Pope is also established in the full power, as wel of him selfe, as of his Cardinals. Let vs nowe ende the rest of this Article. This leagall Proctor, willing to let nothing passe that might serue him towards the excōmunication of his king, hath shewed foorth yet another certaine Canon of Lutheran, ordeining, that kings shal neuer come to be sa­cred, vntill they haue first sworne to defend the Romane Catholike religion. It hath bin answered, vpon the gene­ralitie of their Canons, that the ecclesiasticall persons, bee it in their councels, or bee it in their consistories, or else where, haue no cōmandement, right, nor calling, to driue [Page 31]kings from their kingdomes and Lordships, which it hath pleased God to giue them, seeing that he will rather serue himselfe with the ministerie of them in such administrati­on, than of others.

Moreouer, we saie, that the intention of the king, is to maintaine the puritie and truth of the Catholike, Apostoli­call, and Christian religion, with as good an affection as a­nie other king that euer raigned in France. He hath vowed it, and the experience will followe, (God helping) to the contentment of al true religious Christians. And as for the Romane, his intention is nothing else, but to let euery one loose to his owne libertie: Holding it for a Maxime, that by the examples of Christ, and his Aposties, Math. 11 Act. 13 Kom. 10 one neyther can nor may bring men to the beleefe of the Gospell by force, seeing that that appertayneth to one onely God, to touch and moue the heartes, causing them to beleeue to saluation.

Let vs adde, that by a free and amiable conference, that all that which shall bee found good and conformable to the word of God in the Romane Church, shall bee rati­fied, confirmed, and approued. What is it then that thou doest require more of a faithfull Prince towardes the chri­stian religion? If not a reprehension agreeable to such in­uectiues, which impudently thou doest produce agaynst his maiestie. Thou giuest vs afterwardes a gradation of of heresies, touching the reformation of the Church, brought into Fraunce, the which thou callest the heresie of Caluin, more detestable then all the rest. To the which is aunswered, that it hath beene sufficiently maintayned and proued, that the Church of Rome doeth erre in ma­ny pointes of doctrine, and that it hath neede of refor­mation.

Heereupon it is come to passe, that many haue renoun­ced her errors, idolatries, and superstitions, to follow chri­stian Religion, according to the first institution, purity, ve­ritie, [Page 32]and sinceritie. You call this reformation, heresie. But if in deede in naming good euill. All those which will o­pen theyr eyes, may see this necessitie a farre off. If there were neede to giue place to thy inductions and gradati­ons, I would produce two, the truth whereof thou canst not denie.

And the first is, that at Rome hath beene made such an assemblie of idolatries, 2. Thes. 2 errours, and superstitions, that they doe iustifie the religion of Presbiter Iohn, and of the Muscouite. The other also should be; that the Bishop of the same towne, mounting from degree to degree, is placed in the most abhominable scate of all Europe. E­uen as they are alreadie verified & proued by those which thou canst not contradict.

Now then it remaineth, after the counterbatterie of thy Ecclesiasticall Canons, to repulse the application and interpretation, which thou giuest to certaine imperyall lawes, which condemne the heretikes in diuerse paines, as by bannishment, confiscation of goods, and other such like. From whence thou drawest then this conclusion, that the king ought not onely so to bee handled, but also to be put to death. These are thy proper tearmes, when thou sayest, If ye will haue the lawes stand in force, it is neces­sarie that the heretike should die. And for want whereof the state of France is more miserable, than the pollicie of theeues. To all that hath beene alreadie aunswered, first, that the soueraigne gouernours are not to bee compre­hended in the like rigor of ciuill punishments, as their sub­iects are, for the reasons that wee haue alleadged else where.

Secondly, that such heretikes were punished, some for heresies being qualified, which did turne vp side down the foundation of Christian religion, beeing knowen and approued such, by the true Doctours of the Church. And for the last, so farre off is it, that thou mayest saie so of the [Page 33]king, that contrarie-wise it hath beene prooued, that if there bee anie Prince in the worlde farre from heresie, and from anie opinion, that may anie kinde of wale ap­proch it, it is hee, seeing that he followeth Christian re­ligion in the greatest measure of reformation of the same, as euer hath bene sithence the death of the Apostles. Most truely therefore I conclude, that in cursing the king, lyke to another Semei, and condemning of him to death, by the examples of Caiphas, 1. Sam. [...] thou doest demerite meritori­ously the condemnation of two. And as for the prophe­sie, importing, that for not killing of the king, the aboue sayde inconueniences woulde come to passe. It may ea­sily be answered, that in killing the king giuen of GOD for the gouernment of the people of France, shoulde bee committed the most great and hainous sinne of the se­cond table of the Lawe, by the which notable wick­ednesse, the wrath and vengeance of God should be pro­uoked.

And to conclude, it is necessarie to shew thee a nota­ble errour, vpon the ending of the two Articles, within the which thou doest inwarp all thy speech, and this it is, that thou doest alwaies inferre in thy Arguments, that he­resie is a greater sinne than all other infidelitie, such as are Paganisme, Atheisme, Idolatrie, and generally all other defection from God and his religion. The contrarie ap­peareth by these argumentes. Hee that denieth the grea­test quantitie of truth, is a greater lyar, than hee which denyeth the lesse. Such therefore bee the Pagans, which doe denie altogether all the truth of Christian religion, wherefore it followeth, that they are greater liers, and more to bee condemned, chan the heretikes which de­nie lesse.

And agayne, Euerie man (such as is the Atheist, which denyeth the essence of GOD, and his effects, is more abhominable than he which cōfesseth the one & the [Page 34]other, from whence it proceedeth, that Atheists are worse than heretiks. To the like effect or end, I thus argue. Those which doo generally abiure from the true God and his re­ligion, are worse than those which doe but in parte, from whence yet it followeth, that such destroyers are worse than heretikes. As in deede such Infidelles are altogether straungers from the common weale of Israel, Ephe. 2 the which cannot bee said of the heretike, which shall beleeue in one God, the contentes of his worde, and the truth of his promises, failing onely in this point, that hee doth vnder­stand some Articles and texts of holy Scripture amisse. If thou doest obiect, that many heretikes haue malicioussie and against their consciences, striuen against the truth, I answere, that in such a case mans iudgement ceaseth, see­ing that God alone can examine and sound the heartes of men: Iere. 20. otherwise, to saie the truth, if they come to that point they ought not to be called heretikes, but Apostatates and arch-enemies of God, the which by consequence, accord­ing to the example of one Iulian, should sinne against the holy spirit. Possibly Arrius did the like. That beeing taken awaie, it is necessarie to obserue all such distinctions, for feare of enwrapping them in the same condemnation which doe erre by simple ignorance. What shoulde be­come of the most part of the ancient doctors, if they were admitted? We doe not onely then saie, that there is a dif­ference betweene Apostasie and heresie, but also between heresie and heresie, and moreouer all errour is not he­resie.

Furthermore, if it be demaunded into what predica­ment simple heretikes may or ought to bee put, and what iudgement is to bee giuen of them. I aunswere, that they ought to be handled more fauourablie than those which are excommunicated: the reason wherof (amongst others is this, that because they are not bannished nor reiected of the Church, and because they haue neuer done any acts of [Page 35]rebellion or contempts, as the aforesaid excommunicated haue: Concerning the which neuertheles, it is saide, 1. Cor. 5. that they are deliuered to Satan, for the destructiō of the flesh: to the ende that their soules may bee saued in the daye of the Lord. Seeing then that excommunication doth not se­clude these heere from the hope of saluation, much lesse then the heretikes, seeing they are lesse withdrawing from the way of repentance, than the excommunicates. Nowe to shew that all those which do erre in some poynt of he­resie, are not so foule as this leaguer doth make them; wee will produce two examples drawne from the worde of God.

The Corinthians did erre in one of the most principall articles of the christian fayth, in denying the resurrection of the body, a quallified heresie, if there were euer any, se­ing that it did abolish (as S. Paule prooueth) the whole be­nefite of the death and passion of Christ. 1. Cor. 15. Let vs come to S. Peter, who beeing better instructed than the faythfull Corinthians, mistaking an Article of the Christian liberty, and beeing vnknowne, fell into a poynt of heresie: because that after the death of Christ, Act. 10. he thought it to bee a pollu­tion of the soule and conscience, to eat of all sorts of meat, as if in such, an abstinence did consist in a part of saluation for mankind, quite contrary to that which S. 1. Tim. 4. Paule dooth teach, when he sayth, that God had created meates, to the end that the faithfull which haue knowne the truth, maye vse them with giuing of thanks. Behold then heere a body of the Church, and an Apostle, heretikes euery one of them in a point of heresie. Neuerthelesse they were not reiected of the church, nor deposed frō their charges for the same. Yea such opinions were not imputed vnto them for here­sie, because there was no obstinacie in them, nor a wicked purpose to resist circumstances, requisite for a formall he­resie. Euen as the auncient Doctors haue noted, aswell as the Schoolmen, affirming, that he is no heretike, that doth [Page 36]simply erre, if there commeth not a wicked purpose be­tweene, and an obstinacie to striue and stand against the trueth. To the which promise is alleadged that which S. Augustine sayth; I may erre, but I will not be an heretike. If these considerations doe purge as well the Church of Corinth, as an Apostle, why not then also a king, when as he doth but onely say, that the Romane Church doth erre in certaine points? A proposition which hath lesse cause to be charged with heresie than the former. Notwithstan­ding, let vs graunt such a proposition (the Romane church hath neede of reformation) be erroneous, we may aunswer as before. That for not beeing set forwarde, with willing purpose of the heart, to the end to stand against the trueth, it ought not to be imputed heresie. If thou doest replye, that it is vppon mallice and obstinacie, that the king doth maintaine suche a proposition: I will aunswere thee as I haue doone elsewhere, returning thither; Who will bee so wicked to say, that the king doth intermeddle, or hath in­termedled, and with a malitious will against his consci­ence, in the cause of religion? What profit could come vn­to him by the same? Leauing then this frenzines vnwoor­thy any aunswere, I will passe to the thirde Article, vppon the which wee neede no more to insist, than in the others going before, forasmuch as the generall and necessary an­weres to this subiect haue beene already produced, which will helpe the solution of the Articles following.

The third Article.

THe third Article commeth to this poynte, that the Catholickes which doe accompany the king, doe breake the naturall law in the acte of religion, that which the barbarous nations neuer did. For this confirma­tion, and commendation of which Article, this author al­leadgeth diuers examples drawne out of the Pagans shop, [Page 37]from whence hee conoludeth, that such Catholickes are worse than they, because they accompany a king that is not of their religion. Therein is contayned two poyntes: The first resteth in the knowledge and propertie of the law of nature, in the which is the question: The second in the nature and force of the examples. Therfore we ought first to know, what it is to say the naturall law in matter of re­ligion. To this purpose therfore S. Paule sayth, 1 C [...]. 2. that the na­turall man doth not comprehend the things of the spirite of God, because they are vnto him as foolishnes, & he can­not vnderstand them. Wherupon it followeth, that for the vnderstanding of them, he ought to be otherwise than na­turall: that is to say, Ephe. 5 that he ought to haue some thing from aboue, & beyond the gifts of the humane soul. That which in other places the same Apostle calleth the spirit of reue­lation: and the eye of the vnderstanding being inlightned. Much more then the naturall man will affecte his naturall religion, which is not but of the world, & therfore the fur­ther from the true ordinance of God, considering that it is foolishnes vnto him, & so consequently can neuer com­prehend it, if the supernaturall gifts of the holy spirite doe not come between. From whence it cōmeth to passe, that to imbrace the true religion, being supernatural, he ought rather to go against the law of nature, than to followe the course and conduction of the same. It appeareth then, that thou doest very badly apply thy naturall lawe in the case of religion. But if thou doest reply that by the lawe of nature thou doest vnderstand an inseperation and inclina­tion to be borne & nourished together with man, tending to the good and preseruation of mans life. Vppon such an interpretation, thou doest shew thy selfe without compa­rison to be a greater transgresser of this lawe, than those v­pon whom thou doest falsely impose such a crime. Behold the law of nature requireth, that one should be gentle and tractable towards his countriman.

Which doth demonstrate amiably, that the difference in religion dooth desire examination and conference. The same lawe abhorreth ciuill warres, and dooth lament and detest the effusion of mans bloud: it desireth also the good and quiet of her neighbor, following the ancient prouerb, which saith, that man is God to man.

To be short, the law of nature wisheth generally, a pea­ceable estate, to the end that all men ought to liue in con­cord, amitie, equitie, iustice, and blessednes. Cicero called these things, Lib. de scien. Sequi naturā ducem, the following na­ture as a guide: from whence it proceedeth, that thou, and thy like leagued companions, in writing, councelling, and pursuing the contrary, declare your selues to bee enemies to nature, and violaters of the lawe. And as for the other point, touching the example of the Pagans, and their zeale concerning their religiō, I dare say, that if thou with pride of heart, haddest vndertooke to reason in the behalfe of Satan, to the ende to commend all the wicked religious, which hee hath brought into the worlde, thou couldest not haue better proceeded to haue pleased him; then in exhorting euerie Countrie to follow the religion which it hath found in the world, without anie other knowing of the cause. Tell me, where hast thou learned this fashion of arguing? It commeth not from the Apostles, who in stead of commending the Ethnike religions by such ex­amples, did combat with and beate them downe by the authoritie of the word of God. Ier. 2. True it is, that in Ieremie, God reasoning, saith, that his people are lesse constant in his truth, than the idolaters are in their errours. But the Prophet did not endeuor, to the end to commend the per­seuerance, nor the obstinacie of the idolaters, to the which in the meane time thou doest intend. Thou takest then this fashion of arguing from the oracle of Apollo, the which wicked creature did counsell the pagans in times past, alwayes to reteine the religions receiued into theyr [Page 39]countrie from all antiquity, without chaunging any thing. Xenoph in his Com. Cicero d [...] [...]e­gibus lib. 2. Knowest thou not, that amongst the Pagans such exam­ples are not concluded? and much lesse amongst Diuines, which do argue altogether by the worde of God. Finally, doest thou not knowe that the Gentiles did forsake theyr false religions, by the preaching of the Gospell. Thou hast done very fairely then in alleadging the Persians, Greeks, and Romanes in their paganisme, to the ende that by their example a man should not inquire after the certaintie and assurance of the true religion. Iohn 5. On our side wee see agayne the disciples of Christ, with the contentes of his will writ­ten within his booke, which is the worde of God, & which doth alwayes remaine. But the religions of the Pagans, Isay 40. are perished with theyr authors, where it appeareth that thou shewest thy religion to bee more wicked than the Pagans did theirs, for they neither would nor durst serue so much wickednes and crueltie, as thou doest serue thy selfe with, in that which thou callest the Romish Catholicke religi­on. Let vs see now whether thou canst profit thy selfe any better in thy fourth Article or not. But it will sooner bee found out, that through a hotte disease thou wilt fall from the water into the fire.

The fourth Article.

THe summe of this may be drawn to this poynt: that the Catholicks which do mayntaine the kings parte doe breake the statutes and fund mentall lawe of Fraunce. For the proofe of which rupture, this Doctor like vnto a mouse, that hath but one wretched hoale, neyther knoweth how, nor can alleadge any other text, or reason, but a violent and bloudy statute, (or rather the default of a statute) which the last Duke of Guize did wreste by con­straint against the last king, imitating beggers, which doe begge almes with a two handed sworde. My leaguerer [Page 40]then, the better to fill his paper, layeth foorth vnto vs here at large the vnderstanding of his pretended statute, which hee calleth the fundamentall lawe of the Realme, and the statute of vnyon solempnly sworne vnto by all the e­states of the Towne of Bloys, in the yeare of our Lorde God, 1588. contayning these poyntes: (that is to saye) that the king woulde holde (sayth hee) for an inuiolable lawe: First, that hee would lyue and dye in his Catholike Romish Religion: Secondly, that hee woulde imploye himselfe in good earnest by all the meanes that hee could, to race our the heretikes: Thirdly, that all his subiectes shoulde sweare, and binde themselues vnto the same con­dition. And comming to the fourth, that the king dying without children, no heretike should be receyued to be ei­ther king or prince.

Beholde nowe the substance of the Article. And first of all for aunswere: It is demaunded, who threwe the last king downe headlong into his last troubles? The house of the Guize. Who caused him shamefully, and in daun­ger of his lyfe, to come out of Paris? The house of Guyze. Who did afterwardes chase him from his other Towne of Chartres? The Guyze. Who seized himselfe of the most part of his Townes? The house of Lorrayne. Who mooued the Frenchmen to treason, rebellion, and reuol­ting agaynst the same king? The same house. Finally, who constrayned the poore passengers to giue that by by force (which they durst not refuse,) to Robbers, which tooke them within Bloys? Euen hee himselfe, beeing guiltie of high treason, a traiterous and wicked vsurper of the estate of the Lord.

This was in the same time and state, when the last Duke of Guyze demaunded of the last king, suche an in­famous and detestable raunsome. The which this leagued Moonke calleth the Parliament and Statutes of Bloys, and the fundamentall lawe of the Realme. Patience I pray [Page 41]you. Is there any thing more impudent, more falsely na­med, and more ridiculous, than to call this rauening, ex­tortion, and constraynte; A Statute, and a solemne and a fundamentall Lawe of a Realme? Doest thou not know, that in the making of a Lawe, the free will of the law­giuer is requisite: And for want whereof the ordinaunce which shall bee made agaynst his will, shall bee rather accounted rebellion and felonye, than any iust and true Lawe.

If thou doest heere obiecte, that the swearing of the King passed betweene in suche a Statute, thou shalt bee aunswered in lyke sorte. That is to saye, that the swea­ring wherein GOD is taken to witnesse in things, Deut. 2 [...]. which in theyr owne nature ought to bee holye and iust, requy­reth likewise a free will, that it maye bee thereby able, wholesomely to foresee, that it promiseth nothing vnto God, but that which the conscience telleth vs, must bee iustly promised and perfourmed. For want whereof, the swearing is not onely a nullitie, but also ought to bee re­tracted, as beeing made contrary to the institution and ordinaunce of God.

Whereupon it ensueth, that hee which hath sworne rashly, redoubleth his faulte, if hee continueth and effec­teth the same wicked swearing. Then wilt thou replye, that the King in suche a case ought not to sweare at all: wherein I agree with thee: but so, that thou oughtest to consider, that I detest and reprooue it, in so much as the feare thereof dooth bring manie kinges to this passe, for to sweare rather politikely in Greece, than religiously in Iuda, when matters doe concerne theyr estates: and es­pecially if they fall into anie apparaunt daunger of theyr liues.

But in such lamentable default, why doest thou rather take an occasiō against the last king, who was constrained through the feare of death, than the Guyze, who without [Page 42]any occasion, did first shewe himselfe to bee periured to­wardes the king by his treason and rebellion. And where­fore doest thou so narrowly search this faulte amongst kinges and Princes, rather than amongst Popes, which cal themselues the vicars of Christ Iesus: which doe but sport or ieast at such oathes, as this worthie saying doth testifie: Heretico non est seruanda fides. By and by hee will present a newe occasion to speake of an oath, wherefore then, wee saye for conclusion of the Article: that euen as money beeing taken away by force by robbers & theeues, cannot bee called a gifte, a present, or an almes, giuen or receiued, much lesse such rapine ought to bee called a sta­tute, and for lesse cause a fundamentall law of the realme. Vnder the colour of which speech thou doest heere sup­presse the truth, which bindeth al the gentlemen of France to this duetie, which is here spoken of: forasmuch as they haue receyued theyr noble possessions of the first kinges, beeing founders of this Crowne, to the intent, and vppon this condition, that they should maintayne the kingdome in the state of the Monarchie, and in the line of the bloud royall, and for the want of such obedience, they should be accounted rebels and felons.

This is therefore the true fundamentall lawe, iust, and approued of all estates, & not thy last false pretended sta­tute, which some varlet hath wrested by subtletie, treason, and violence, from the handes of his Maister. Euen as the last king, beeing sette at libertie, did reuoke it incon­tinently after the death of him that had committed suche violence agaynst him, thereby to shewe, that such a wic­ked accident, neyther could nor ought to preiudice the trueth, nor the right vsage of any thing. And thus lette vs passe further.

The fifth Article.

THe fifth Article containeth two points. The first is, that the Catholieks which doe helpe the king, doe burie in the dust, the honour and glorie of Fraunce, which hath receiued this priuiledge aboue al other coun­tries of Christendome, that from the time of the first chri­stian king, vnto the last king that is now dead, it hath ne­uer receiued anie as king, that hath bin anie kinde of waie spotted with heresie. Heerevpon this malecontent doeth knocke and torment himselfe more than euer hee did be­fore, falling from phrensie into a rage. For he commeth to this point, that he calleth the king the first borne of satan. Afterwards he saith, that the myracle of healing the goule granted onely to the kings of France, shall be lost in a king being an heretike. Now to the first. We answere thus, that the honour and glorie of a realme, Iohn. 17 consisteth in the true knowledge of the true God, and in the celebration and right vsage of his pure seruice, contained & declared in his word: the kingdomes and countries, hauing kings, which doe acknowledge and practise these two Articles, are de­clared honorable before God. Whereupon it followeth, that in busines of religion, the glorie and interest of this realme, is nothing at all diminished or hindered, because of the king, seeing that he is such a one, and therfore con­sequently, he is to be accounted faithfull, and the sonne of the Church of God. But to the end, that thou shalt not ob­iect that I reason absurdly, I will come to thy intention. Thou wouldest summarily infer and say, that in affaires of religion, the glorie of a kingdom lieth in this point, in that that it hath alwaies had kings, which haue acknowledged the Bishop of Rome decked with all these qualities: first, to be Gods lieuetenant, the vicar of Christ, 2. Thess. 2. successor of the Apostles, vniuersall Bishop & chiefe & soueraigne pastor of the Church, hauing also this authoritie, to change, aug­ment, and diminish, yea, euen to the condemning and sa­uing [Page 44]whome he pleaseth. Thou callest this the honor and glorie of a kingdome. But it hath bin else where answered and proued vnto thee, that such a doctrine and beleefe be­ing examined by the word of God (being the onely touch stone) will be found to be ignominious and dishonorable, so farre off is it from all honor and glorie. And as concer­ning that which remaineth, wee ought to obserue the cir­cumstances of the times, in the which the kings of France haue beene conuerted to the Christian religion, from the yeere of our Lord God, 472. vntill this time, which was about the space of 1118. yeeres, within which diuers ages many Bishoppes of Rome being ambitious, ignorant, and superstitious, haue often times and diuersly altered & cor­rupted the pure seruice of God. And for my witnes here­in, I take the introduction of this which followeth. The marriage which the Lord instituted, Gen. 2. was heere alreadie forbidden to ecclesiasticall persons, as a thing prophane, vnto the which was vrged the vowe of perpetuall conti­nencie, and excommunication to them that shoulde bee found in falt through ouer-sight and indiscretion. The ser­uice as well of Idols as of superstitious relikes, was recey­ued into vse, as a thing necessarie to saluation. Hermita­ges and dedications of feastes and temples, had as much attributed vnto them: in as much as a great portion of iu­stification to saluation, was sought for in them. The ado­ration of the Crosse also is a parte of it, an abhominable errour to saie and beleeue, that in a peece of woode, that may be burned, should consist a peece of the diuine wor­shippe. The Prayers and Offerings for the dead, doo sing the same song. The adoration of a sacramentall signe brought in sithence, doeth iustifie the sacrifices of the Pagans, the pride of the Popes, and that of the De­mons, which doo attribute more vnto themselues, than euer the sonne of God did, as hee was in the qualitie of a redeemer.

All which traditions, idolatries, and superstitions, are nothing else but pure heresies: Serm. 67. ad Eug. for the which cause Saint Bernard calleth the bringers in of these things, the mini­sters of Antichrist, and such Prelates, Pilates. These things will constrayne thee to confesse, that the greater parte of the kings of France beeing instructed in the same sorte, were fedde with a poore foode. Neuerthelesse I doe agree, that such false beleefes cannot bee imputed to he­resie, but simplie to errour, because they did not erre with delight of hart, and much lesse through mallice, but only thought to doe well. Besides that, following the intenti­on, I will alleadge the example of two kings of Fraunce, which doe shew that thou hast not seene all thinges. The first is, of Phillip the fourth, called the fayre, which was not onely accounted and holden as an heretike, but also excommunicated of Pope Boniface, the eighth of that name, because hee would not take in hand the voyage in­to the holy land, and moreouer, because hee did not be­leeue that the Pope had right to transpose kingdomes. The second example concerning Chilperie the ninth king of Fraunce, which helde a damnable opinion touching the article of the Trinitie, and commaunded the Bishops to preach it. Notwithstanding all which, Fraunce beeing better taught by the Bishops that were then, woulde ne­uer enterprise to cast off or forsake neither the one nor the other.

And now for the second point of the Article, which concerneth the healing of the Goule, a notable myracle (sayest thou) which will haue no force in a king beeing an heretike. To the which ptetended myracle I will aun­swere these thinges. Those which returned awaie with theyr Goules incurable, with conditions to serue and che­rish them all theyr life time, doe shew, that thou takest the coles of Saint Laurence, in the stead of the Angell Gabri­els feather or quill.

Secondly, that of the phisitions which healed them, which were curable, should retourne, they shoulde proue, that theyr naturall remedies were of more force than the word and touching. Thirdly, thou canst not proue, neither by text, nor by example, that the myracles haue bene here­ditarie, or tied to one house onely. Fourthly, it is an absurd thing, to infer, that God in giuing some miracles to a king dome, hath distributed but one kinde. Fiftly, wee saie, that God hath neuer giuen or graunted these miracles, but for some great mysteries, which come not in the vse of one onely and simple healing of corporall diseases, as such as that is of the Goule. If notwithstanding thou doest reply, that some haue been healed, so as thou doest suppose I wil answere, that it should be in like sort, as if one amongest a thousand of them which go to Saint Claudius, or other such like places should he healed. Thou in the meane time because thou wouldest not bee charged with a lie by thy neighbours, doest runne into Spaine, to search our witnes­ses, saying that there hath beene founde in one onely Bi­shopricke moe than thirtie thousand men, which haue bin miraculously healed of the Goule. Thou knowest that a man dare not tell them that come from farre, that they lie, for which cause maister Paul Venetus returning from the Isles of the East, durst saie, that he found a bird of such an excessiue bignes and power, that she tooke vp and carried an Elephant in the aire. Behold heere a great bird, & ma­ny Spaniards healed of the Goule. Thou shouldest do bet­ter to praie God for prosperitie of thy king, Tit. 3. to the end that he may heale the realme of maladies, which are of greate importance, such as are Atheisme, Epicurisme, Wars, Ex­tortions, Cruelties, Iniustice, and other iniquities, which range vp and downe in Fraunce, by the ministrie of the league, to the desolation of the mother, and ruine of the childen. And thus let vs passe to the Article following.

The sixt Article.

THis is the sixt Article, wherin this leaguerly monke saith, that the Catholikes of whom he speaketh, do declare themselues fautors of heretikes, to the de­struction of the Catholik Romane religion: from whence he taketh occasion to compare the heresie to the adamāt, which doth not torment it selfe but with the yron. Then he sayth, that all those of that religion ought to bee extin­guished and raced out, by the same instrument. Hee sayth also, that there is no obligation towards the Prince which holdeth, when hee setteth himselfe against the seruice of God, who commandeth to put all those to death, which do turne awaie the people frō the true religion, the which he proueth by two texts of Moses, and in the end hee char­geth the nobles with auarice, because (saith he) they folow the king, to the end to haue some recompēce, & therupon he concludeth, that they do leese their souls. These be the whol contents of the sixt article. The answere to the same, The noble men of France, being called by the fundamen­tallawe of the realme, to the handfast keeping of the mo­narchie of France, as hath bin before sayd, they are and do feele themselues bound to the performance of such a du­tie, and for want whereof, they shew themselues vnwor­thy such honors and priuiledges, and as for the purpose of religion, thou oughtest to knowe, that they are not orday­ned to ecclesiasticall charges and functions, to resolue vp­on it. It is inough for them to send such disputations to a louing conference of diuines, folowing the promise of the king. This being here admitted to bee necessarie, and ac­cording to equitie, what hast thou to do to bay or barke a­gainst Gentlemen, exercising their duetie? Whilest that thou doest inforce thy selfe lyke a member of Satan to di­uert them. The rest is proued vnto thee, that not to com­mit idolatry is no heresie, nor to acknowledge the Bishop [Page 48]of Rome for such a one as thou doest. That maketh thee say, that the heresie ought to be roted out by fire & sword that is to saie, that your Saint Bartolwes daie must needes be celebrated from daie to daie in stead of amiable confe­rences: euen so as the Iewes did, when they cried, crucify, crucify: by such procedings, worthy such as ye are, ye shew your selues as honourable and commendable as your cal­ling; but the children of God doe abhorre these thinges. Forasmuch as it is written, that murderers shal not inherit the kingdome of heauen. Gal. 5. Christ taketh occasion to proue, that the Iewes which would kill, were the children of the deuill. Iohn. 8. And now to the two pointes, which thou wouldest haue to serue for their wickednesse. The first is in the thir­teenth Chapter of Deutronomie, Deut. 13. where it is sayd, that the false Prophets and others, which shoulde cause the people to turne from their seruice of God, or that shoulde them­selues be turned awaie from the true religion for to serue strange Gods, ought to be put to death. Heere a little be­fore hath beene answered vnto such a like text, for the spe­ciall regard of which, we doe heere adde, that Moses doth meane by his speech, the subiects, and not the kings being soueraigne magistrates. Secondly, of a defection & reuol­ting from God and his religion. Finally, such rigorous pu­nishment in this deede, ought not to haue bene done but in Israel, for the reasons described in the first Article. It ap­peareth then, thou dost falsefie this text, as also that which followeth out of Exodus, Exo. 32. the two and thirtith Chapter, where it is said, that Aaron hauing forged the golden calf, builded an altar, before the which the people did commit idolatrie, for the which Idolatrie, the Lord tooke such ri­gorous vegeaunce, that he slew three thousand men, thou deceiuest thy selfe in writing of thirtie thousand. This is a meruailous thing, that the vehemencie and violent affec­tion towards the hurting of his king, shoulde so blind this leaged monke, therby to cause him to take the aduersaries [Page 49]part, euen to the iustifying and maintaining of his cause. Behold how he doth it. If there bee anie thing in the sub­stance of religion which the king doth abhorre, they are these idolatries. As contrariwise, this which maintaineth the fatkitchin of this slanderous deceuer, is no other thing but the abuse which he imputeth to another, imitating the wolfe who troubled the water himselfe, and yet imputed it to the sheepe. Doest thou not see, that thou giuest thy e­nimies thy weapons to beate thy selfe with? Thou hast found out the idolatrie verie wel, but this is not worthy of my answere. As also the reproching of the Gentlemen for following the king, to the ende to gette some great re­wardes. These valiant hearts will answere thee, that they haue not their soules infected as thine is, considering that they follow and accompanie their king, Tit. 3. Rom 13. according to the commandement of God, and not in the qualitie or maner of mercenaries, but as noble Lords, who respect their du­ties and the charge imposed vpon them, and in doing this the Lord will blesse their labours with a double blessing, and instead of loosing their souls (as thou saiest) they shall saue them, seeing that it is written of those which are in­strumentes of iustice, Dan. 12 that they shal shine as the stars in the firmament.

The eight Article.

NOw let vs come to the eighth Article (there hath bin answere alreadie made to the seuenth) to that which the monkish Leaguer saith heere, that the Catholikes which doe helpe the king, doe make a double schisme, the one in regard of the Pope, the other in regard of the generalitie of the realme. And for the qualifieng of the first, he turneth himselfe to call the Pope (as aforesaid) the chiefe vniuersall & soueraigne pastor of the church: to the which (saith he, that obedience is commanded vppon paine of death, Deuteronomie the seuenteeth Chapter. [Page 50]Now the answere to this is, as hath bene before saide, that all Christian Catholikes are bound to maintain their kings and Countrie. And also that belongeth to Princes of the earth to beare rule and authoritie, and not to Bishops, and as for the point of religion, hee of Rome hath nothing to doe, no not halfe a league out of his diocesse, so farre off is he from hauing anie thing to do ouer all France. Deu. 17 Num. 16 Wherev­pon it foloweth, that the example of Corath, Dathan, and Abirom, with the text of Deutronomie which thou alled­gest, make nothing to the matter. First beeing conside­red, that the charge of a soueraigne high Priest, whereof Moses speaketh, Heb. 8 was giuen by diuine institution, and par­ticularly vnto the Iewes, figuring theyr Messias, our Lord Iesus Christ, the which was ended at his death. This is then an errour, yea heresie it selfe, to call a Bishoppe at this daie by that name, and to constitute him in the same degree. The which shoulde bee to bring Christe backe againe from heauen, Rom 10 as if hee had not ended the figures of the lawe.

Secondly, the example of Corath, touching the other schisme, doth playnly shew forth those which doe reuolt from theyr soueraigne magistrates, and those also which will not acknowledge them as Magistrates, such a one was Corath and his accomplices, Num. 16 when as they woulde not acknowledge Moses anie more to bee theyr head.

Seeing therefore, that thou and thy companions do the like vnto your king, it followeth, that ye are culpable of the schisme, which falsely yee impose vppon others. In dooing thus, you imitate Achab, when as hee asked the Prophet Eliah, 1. Kin. 17.18 saying, Art not thou hee which trou­blest all Israel? Vppon the which like occurrence, wee may also aunswere with the Prophet, That it is thou thy selfe, and the house of thy Romish Father. It ap­peareth thhrefore agayne and alwayes wyll, that [Page 51]thou doest falsefie these textes and examples, in applying them for an ambitious wretch, which hath nothing at all to doe in Fraunce. Thou hast then fairely tormented thy selfe in calling thē rebels & heretiks, which will not admit of the primacie of Rome, for an Article of the faith. France hath the iurisdiction, aswell of ecclesiasticall as politike matters in it selfe, and wherewith the inhabitants of Rome haue nothing to doe. Also know this, that there are in this realme as learned Bishoppes, iust, and wise, as there bee a­nie in Italie. Finally, it hath beene prooued, that thy Ro­mish preheminence is altogether contrary to the cōman­dement of the sonne of God, 2. Thess. 2. Luk. 22. which hath expressely for­bidden such dominations to Bishops, when he sayth; that the kinges of the nations beare rule ouer them, but it shall not be so with you. Thou att afraide that the abolishing of some ecclesiasticall abuse shoulde doe some wrong vnto thy belly: but ieast not at it. Cast thy selfe and thyne af­faires vppon the Lorde, and so thou shalt haue rest in thy soule. And as for the rest of thy infectious smokie slaun­ders, which thou doest continually blast out of thy mouth against thy king, I leaue them vnto the disposition of the windes. And yet in the meane time remember with thy selfe what iudgements the Lord threw vpon the heade of Semei, for the like offence. 1. Sam. 16

The ninth Article.

IT followeth in this ninth article, to shew how this Cri­minate Monke doth accuse the Catholickes with per­iurie, which will not reuolt nor carry Spanish heartes, but for proofe wherof, he neyther knoweth how, nor can alleadge any other text, but the forenamed pretended sta­tute, contained in the fourth Article, wrested as before. Thou doest heere inuite mee to these repetitions, yet aun­swere mee once againe I pray thee.

Letting that passe, seeing that the best and greatest part aswell of the Nobles, as of the thirde estate of Fraunce, haue neyther promised nor sworne, as thou wouldest make them beleeue: wherefore wee ought to obserue that which followeth.

If a man be bound by an oath to some iust and neces­sary duety towardes his countrey, hee ought not to falsefie it by any preiudiciall promise, which shall bee contrarie to the same being first made. Now let vs applye this thing. The Gentlemen of Fraunce, by the abouesaide fundamen­tall lawe, haue plighted their faith and homage vnto their king, in promising to defend him, together with the estate of his kingdome: whereupon it followeth, that neyther at the instigation of the Guize, the Spaniards, nor the Popes, they ought to breake theyr first oath. Math. 21. Thou sayest, that Religion, beeing of greatest importaunce, dooth absolue them in such a case. But thou mayest bee aunswered, beyond that which hath already been spoken, that it doth rather ratifie and confirme suche dueties, than other­wise.

And as for the great importaunce thereof, the which is spoken for other respectes, touching the seruice of God, beeing spirituall and heauenly, which dooth nothing a­bolish the priuiledges and rightes of the gouernours of the worlde. Where doest thou finde, that Guyze, or that a Bishoppe of Rome haue any right or reason to dispence with the subiectes for breaking theyr oathes which they haue made vnto theyr kinges? The Pagan Priestes ne­uer produced suche a detestable and horrible Maxiome. Remember thy selfe of the oath whiche Herode made, Mat. 14. which cost the Church the death of Iohn Baptist. Where­fore I demaund of thee: was this tyraunt bounde to ef­fecte his promise: yes as much as if hee had beene bound to haue made two deuils of one: And if a man bee bounde to kill his children, hauing promised and sworne it to God. [Page 53]Doest thou not knowe, Isay. 45. that it is neuer lawfull to sweare to doe euill? Let vs nowe applye this physically. Thou and thy lyke haue induced some Frenchmen beeing euill aduised, and worse infourmed, to the supporting of the Spanyard, and Lorrayne, towardes the thrusting out of the King, and for the bringing in of an inquisition, and a straunge gouernement. From thence is it come to passe, that many of the Gentlemens consciences of Fraunce, ha­uing knowne and considered the iniquitie of the enter­prise, are readuised, and repentant, for being wrapped within the aboue named condemnation of Chore, Num. 16 who will denye, that they haue not had iust occasion to doe this?

But because thou louest bloud, thou wouldest induce it to the example of Herode: to the ende, that they maye bring thee a thousand heades, to dedicate them vnto the same sacrifices, as Busiris did, when hee sacrificed his hostes to Iupiter. Take heede that thou art not taken as the Dragons are, Plin lib. [...]. cap. 12. which sucke vp so much bloud from the Elephant, that they make themselues drunke, and so they dye.

This is nowe aunswered and sayde vppon the gene­rallitie of thy question. And nowe I come to the parti­cular poynte: where thou doest alleadge two quotinges of Scripture, for the vpholding and maintenaunce of thy lewd and wicked swearing: the one out of the nineteenth Chapiter of Leuiticus: Leuit. 19. Deut. 23. and the other out of the three and twentith of Deuteronomie. In the first it is sayde, You shall not sweare by my name in telling of lyes. And in the second it is sayde; Thou shalt performe thy vowes, which thou hast vowed vnto the Lorde thy God. Where­vnto I aunswere: that in such preceptes, and other suche lyke, alwayes two thinges are to bee vnderstoode and forbidden. The first is, that there bee no euill kinde of swearing, suche as is when any one bindeth himselfe [Page 54]to vndertake & execute some wicked things. And second­ly, that wee ought alwayes to rule and square our oathes to the will of God specified in his worde: for if one offe­reth him the price of a dogge, Deut 23. it will be vnto him abhomi­nation, much more then the bloud of mankind, the which notwithstanding this Monke of the league desireth aboue all thinges.

This beeing heere admitted, the third text which thou alledgest out of the fift chapter of Zacharie, maketh clean against thy selfe, Zacha. 5. seeing that it is a false kinde of swearing by the name of God, when one sweareth otherwise than he hath commaunded: and also, when one sweareth to do euill. Those which so prophane the name of God, ought to feare the curse and iudgement which thou talkest of: but those which do obey him, need nothing at all to feare. Thy proposition then is found altogether to bee false and wicked. And to this ende, praising and approuing the mas­sacre, which the Iacobine frier thy brother cōmitted: thou sayst thus of the last king; that God hath confounded him, as if God & the deuill had conspired together such an ab­hominable facte. Doest thou not drawe vpon thy selfe the vengeaunce of God in iustifiyng of such wicked crimes? The weapons of iniquitie are in your habitations (sayth Iacob, Gen 49.) Cursed be your wrath and furie, for it is impudent, and wicked. Thou wouldest bee ignoraunt of this, that the murderers shall not inherite the kingdome of God. Gal. 5. Canst thou better iustifie the moste horrible massacre of the Pa­gans? Thou wilt alleadge heere the example of Pope Six­tus thy soueraigne, which hath approued the same iniqui­tie, by an expresse booke: and thus much for this.

The tenth Article.

THe malcontent saith in this Article, that the Catho­lickes which accompany the king, do fall into per­petuall infamie, and cause the kingdome likewise to [Page 55]be accounted infamous, as two or three of his Canons d [...] import, being framed to his minde. This obiection I saye, hath beene aunswered in the fift Article, and heere onely will we adde, that the infamie of a kingdome consisteth in the abuse of Religion, ignorance, Atheisme, Epicurisme, schismes, rebellions, barbarous actions, cruelties, and lewd riotousnes: in the trade of which iniquities, the children of the league are most skilfull, yea euen without compari­son of any others. As the proceedinges in receiuing the Spanyardes into Fraunce doe witnesse, to whose cre­dit these traitors of all men most wretched and infamous, do sell theyr libertie, and the libertie of their kinsfolkes, wiues and children, without taking any pledge of them, for the same. Can ther be a more infamous thing thoght of then this, as so to yeeld themselues as slaues with reioicing of heart to the Spanyards? To the end, to be one day hand­led by him, not onely after the manner as Pharao in olde time vsed the Israelites in Egypt. But in like manner as hee himself handleth & vseth the Mores, aswel those of Africa, as of India. And thus maye the infamous of the kingdome be easily discerned, which are not those which woulde de­fend and deliuer it from such hardshippe and slauish serui­t [...]de. Alas it is knowne wel enough that men naturally do loue their owne libertie, from whence proceeded this an­cient prouerbe, which sayth, that libertie is better than all the golde in the worlde. Neuertheles, these madde people enemies to themselues, would be ridde of it, as of a thinge of small value or price. Wherefore this doth verefie, that if there be any infamous wretch in the worlde, that thou art he, which by thy vnnaturall precepts dost cause the holye Christian religon (so farre forth as in thee lyeth) to be had in execration, and holden in contempt of all barbarous people, which can but reade thy prophane writinges, ten­ding altogether to the desolation and ruine of thine owne countrey.

The eleuenth Article.

LEt vs passe the reste of the Articles, and come vnto the eleuenth, which importeth, that the aforesayde Catholickes doe betraye theyr Mother Church, in suche sorte as Iudas did his maister Christ, or as Sonnes that will not succour theyr mother, when as one woulde strangle or choake her: And afterwards comming to the application, this Criminall Iudge calleth the king, the capitall enemie of the Church, and the Catholickes which followe him, his hang-men, denyers of Christianitie, com­panyons of Nembroth, and more barbarous and vnnatu­rall than the Scithians.

To beginne mine aunswere with, I woulde haue thee first assure thy selfe that thou wilt bee garnished with de­faulte of proofes, as much as euer any man was, that hath made a trade of dawbing paper. Verefie thy propositi­ons by good textes and argumentes, and if it commeth to passe that thou hast any reason, it shall bee graunted: but if contrarywise, then the lawe is agaynst thy selfe. And if beeing not willing to proceede anye further, then holde thy peace, for thou declarest thy selfe to bee vnworthie of anye writing or aunswere.

For the which purpose, sirst I heere aunswere thee, that the diuerse charges and different callinges ought to bee distinguished, to the ende, that the Shoomaker maye not meddie with the Taylor, nor the Blacke-smith with the Locke-smith. Nowe if the Mechanicall artes doe require such an obseruation, much more then those of li­berall sciences, and a great deale more those sciences and diuersities of estates, which concerne the generall and publike administrations of the worlde. Euen as the Apo­logie of Ioathan doth teach vs, Iudg. 9. saying; that the Olyue tree dooth contente her selfe with her fatnesse, and the figge [Page 57]tree with her sweetnesse, without that, that either of them dooth trouble each others tree. Signifiyng thereby, that euerie one ought to contente himselfe, and to follow his vocation, vnto the which the Lorde hath called him, without busying himselfe in anye other mens, for feare least some greeuons punishment shoulde fall vpon him according to the example of Ozias king of Iuda, 2. Chro. 20. who was striken with leprosie, when as hee woulde haue vsur­ped the office of the high Priest, which did altogea­ther belonge and appertayne vnto the children of Aa­ron.

Euen so then the Bishoppe ought to contente hym­selfe with his Ecclesiasticall administration, and the No­bleman onely with the handling of his sworde. So then, when euerie tree shall contente it selfe with the quali­tie of his owne fruite, shall all thinges goe well. This beeing heere graunted, as necessary, rightfull, and rea­sonable: what will this Leaguerer saye, when as hee tormenteth hymselfe so diuerslye agaynst the Noble­men, which doe not take vppon them at his will and pleasure, the affayres of the Romish Religion, for to de­fende it without anye further knowledge, the passions of his prelates, to the vtter ruine and ouerthrowe of theyr king, of themselues, and of theyr countrey? The which they haue taken vppon them to defende, leauing the dis­putations of Religion vnto Diuines. And thus much for the first aunswere.

And nowe to the seconde: where I hope to contente the Reader with reasons of some force, taken from the holie Scriptures, and not from lyes and false suppositi­ons, according to thy fashion. And that wee maye the better doe this, lette vs knowe what this worde Ca­tholicke Church dooth meane, and what are the markes, and who are the true members of the same. This knowledge is heere most necessarie, forasmuch as in the [Page 58]steade of the Christian Church instituted by Iesus Christ, this Leaguerer dooth alwayes propose vnto vs a Romish Church, containing the idolatries and superstitions of the Bishop of the same. In thy opinion, if Rome should be lost, what would become of all Christendome? Leauing then this abhominable errour, to thinke anye further that the vniuersall Church hangeth on the Romane, we wil speake of the thing that followeth the description which the ho­ly Scripture maketh, Ephe. 4. Rom. 8. Iohn. 6. 1. Cor. 12. Ephe. 5 calling the Christian Church an as­sembly of Saints, being called according to the ordinance of God in Iesus Christ, and gathered from all the nations of the worlde, by the preaching of the Gospell, to the ende, that they maye obtaine life euerlasting. Also the Apostles haue spoken in the same sorte of the Christian Church. They haue called it the house of God, the body of Christ, & the edification of the same body. For the buil­ding and entertainement of the which, Saynt Paule sayth, that God hath giuen fiue sortes of men, Eph 4. which are the Prophets, Apostles, Euangelistes, Doctors, and Pa­stors.

The same Apostles doe alwayes witnesse, that Iesus Christ hath receyued this honour of his Father, to bee the onely head and soueraigne Pastor of his Church. Further­more, Ephe. 1. hearken what Saint Paule sayth: God (saith he) hath set Iesus Christ at his right hande, in the heauenly places, and hath subiected all things vnder him, that he might be the heade of the Church: where wee ought to note this, that the Apostle wrote this after that Iesus Christ was as­cended into heauen. To the ende, that the Pope which hath inuested himselfe into the Empyre of this diuine ty­tle, Col. 2. might not saye, that after his ascension, the Church shoulde neede an other heade. The which if it had beene a thing that were necessary, the Apostle woulde neuer haue omitted and let passe such an Article of so great im­portance.

This is then a monstrous thing, 1. Pet. 5. to giue to the Church two heads and soueraigne pastors. It is to bee seene also then, that concerning the gouernment and conduction of the same, the holy Scripture maketh no mention of the prima­cie of Rome, when as otherwise it nameth it a reuolt and an Apostate: 2. Thes. 2 thereby to describe and make it seeme odi­ous to all good and well disposed people. To be briefe, the holy Scripture doth represent the holy Catholike & chri­stian church, as one entire bodie, hauing the mēbers ther­of dispersed throughout the whole world, & of the which bodie Christ is the onely head, and the Churches dispear­sed heere and there are members of the same. Ephe. 1 Seeing then that there is but one Catholike Church, it followeth, that the Church of Rome cannot be it, but onely a parte, as a member of the bodie. These reasons and authorities, doe maintaine, that the abouesayd Catholikes are nothing at all traiterous to the Christian Church, when as they defend themselues, their king, and their Countrie, as well agaynst the Spaniard, Italian, & Lorraine, as also finally against the Leaguers of the Countrie, be they ecclesiastical or others. Besides that, the Catholikes which are enimies to the lea­guers will answere, that it is sufficient for them to auouch and acknowledge, for their spirituall mother Hierusalem, Gal. 4 which is on high, which is free, and called in the holy scri­ptures, the mother of vs all, they haue nothing then to doe with the terrestriall, which is below, 1. Cor. 12. Ephe. 4. and which ingende­reth her children vnto bondage, declared by Saint Paul, to be enimies to the Church, and not the others. It is suffici­ent for Christians to be of the Christian church, described by the Apostles, in the which we consider three principall markes. Rom. [...]. The first consisteth in the doctrine as well of the lawe, as of the Gospel, being well applied and vnderstood. The second, in the right vsage ofthe Sacramentes. The third, in the obedience to the doctrine and ministrie ther­of, when thou canst not denie, but that by the wicked of­fice [Page 60]and tyrannie of the Popes, the essentiall markes of all things most necessarie to Christian religion, are wanting for the most parte, as hath beene amplie shewed vnto you in the discourse dedicated to the Nobilitie, where hath beene prooued, that yee haue lefte none of the Articles of the faith pure nor intire, and that if there bee anie here­tikes in the worlde, thou and thy companions are they, namely, 1. Cor. 1. who by your traditions haue buried the benefites of the passion, death, resurrection, and ascention of Iesus Christ, which God onely hath made vnto vs wisedome, righteousnesse, sanctification, and redemption. Thus leauing this fountaine, yee send your schollers to the Ita­lian parchments, bulles, and traditions of Rome, and yet notwithstanding thou giuest the allarum, and causest fyre to come forth from the brambles, Iudg. 9. to burne those that will not augment and defend thy cookerie, together with thy tyrannie and Spanish inquisition: and doest call the refu­sers of such treasons and cruelties, heretikes and vnbelee­uers agaynst the Church, sayth the pilgrime. But thou oughtest to knowe, that these good people are appointed to defend the veritie and puritie of christianitie, and not the abuse of the Romish Church. This beeing conside­red, applie that which thou doest adde vnto thy selfe, and to thy fellowes, that is, that this heresie is the cause of all these present euilles, remembring with thy selfe, that for the massacres, treasons and rebellions, vengeaunce doth manifest it selfe from heauen agaynst the authours and executers thereof, and not agaynst those which desire the reformation of the Church. Gal. 5 Heere thou doest complaine that the vse of your Churches are diuerted and chaunged. This is great pittie, if it bee thus, that they are not nowe prophaned, as when the praises of the creatures were sung, 1. Cor. 1. the which yee dyd there worshippe in the steade of the creator: and as when hee preached the Romish ty­rannie, 2. Cor. 6 in stead of Christ crucified. If one ought so to tor­ment [Page 61]himselfe for the beating downe of the Churches, alasse then how many of the faithfull haue yee massacred beeing the true temples of God. I perceiue alwayes, that thou fearest more some ecclesiasticall reformation, than anie other thing causeth thee so to insist vppon the exam­ples of the Emperours and kings, which after theyr ex­ample, haue induced the people to the chaunge of reli­gion. But remember thy selfe, that in the eight Article I haue counselled thee to commit thy selfe and thine af­fayres vnto the Lorde, and thou shalt finde reste in thy soule.

And as for the second, remember thy selfe of the coun­sell which Gamaliel did giue vnto the chiefe Priests of Ie­rusalem, saying: If thy counsell bee of men, it shall quick­ly fayle, but if it be of God it will not moue. Act 5. Now for the third, it will bee proued, that thy maxime is not alwayes true, as the Christians of the primitiue Church doe wit­nesse, and the faythfull of our time, which doe loue bet­ter to die, than to imitate the idolatrie of theyr forrayne Princes.

Finallie, thou saiest, that the plaintes contayned in this Article, are sufficicient to draw downe the starres from heauen. In deede you haue done that by the mini­sterie of your persecutions, when as yee haue ouerthrow­en, and caused so many thousands of the faythfull to fall, which are compared to the starres in the heauen. There­fore thou doest falsely impute such slanders vppon those which doe defend theyr king and their Countrie, Apoc. 6 as also thou doest declare thy selfe a traitor to Iesus Christ, when in steade of defending the puritie & veritie of his christian Church: thou doest defende the abuses of the Romaine, which is resistance and violence offerep vnto him.

The twelfth Article.

LOoking into the contents of the twelfth article, wee shall finde that this leaguall aduocate saith, that the Catholikes to whom he speaketh, doe betray theyr kingdom, and procure the desolation & ruine of the same, for proofe whereof, first he saith, that about thirtie yeres si­thence, this heresie made some woundes which do bleede yet. Secondly, that within these fifteene yeeres the king of Nauarre hath spoyled the realmes by strangers, and hath vsed verie many barbarous actes of hostilitie and cruelties against the orders of the same. Thirdly, that he is a Nero in maliciousnesse and crueltie. Fourthly, from whence it fol­loweth, that it is verie badly done to giue the swoord of S. Paul into his hand, and the key of Saint Peter. And heere­vpon this leaguer tormenteth himself, & cryeth, help, help my friends, for these Catholikes are traitours vnto the Ro­mish Catholike Church, the which they would chase out of this Countrie of France, contrarie to the prophesie of Saint Remye, and such like as followeth. And now for an­swere, first I desire thee, that seeing thou hast tooke paines to haue beene deliuered of these lying affirmations, to bee patient to heare the denialles which are most true, begin­ning then at the most generall pointes. We answere in the first place, that the aforesayd arguments haue beene suffi­ciently declared and verified, that the Catholikes where­of thou speakest, are not anie kinde of waie traiterous to Christian religion, seeing that they are obedient vnto the commandements of the same, inasmuch as they doe ac­knowledge the soueraigne magistrates. Which it approo­ueth and commendeth in the behalfe of God their fa­ther.

Secondly, we haue proued that the christian religion being folowed in the reformation of the same, containeth [Page 63]no poynt of heresie. Thirdly, wee haue produced the di­uersities of estates, and difference of charges: where it hath beene already shewed, that the Noblemen, and all other men of warre ought to suffice themselues with the corse­let and sworde, leauing the disputations of religion vnto the ecclesiasticall assemblies. Fourthly, heere must bee re­cited againe the fundamentall lawe, which bindeth the Nobilitie to the establishing of the French Monarchie within the line of the bloud royall: what loosenes woulde it bee accounted in the Noblemen, if they should not im­ploye themselues with care against the enemies of the kingdome, and aboue all, against the Spanyardes, which would at this daye not onely thrust out, but also extermi­nate the king for euer if they could? For the which cause, I will alleadge a forceable saying of a Doctor being a late writer to this purpose, speaking thus: And as for this kind of people which do no seruice in the worlde, but to shedde innocent bloud, couering theyr cruelties with a cloake of religion, I esteeme them worthie no other aunswere, but that which is to be giuen to theeues, which should pleade agaynst those which are impannelled for the country, be­cause they shoulde not carry the sworde for their defence. And it maketh mee to remember this execrable Romaine Fimbria (sayth hee) the which hauing fayled to kill Sceuo­la, threatned not to delay it, because hee should not be left vnslaine.

Consider and apply this aunswere, whilest that I doe visite the other arguments of thy Article. Thou sayest that within these thirty yeares this heresie hath made some wounde that bleedeth yet, vnto the which thou hast beene already aunswered, that the abuses, behauiours, and con­spiracies of the Guyze haue caused this mischiefe, and not the reformation of the Church. Thou addest also, that within these fifteene yeares last past, the king hath wasted Fraunce in exercising diuerse and moste cruell actions of [Page 64]hostilitie. And to aunswere the same, it hath beene sayde, that by his meeknesse, tollerations, sufferances, weet and gentle be hauiours, his enemies haue obiected the contra­ry against him: 1. Cor. 11. saying, that hee vsed subtletie, thereby to get the good will both of the one and the other. Read and see, and thou shalt finde, that it was the Guize that playde the part of Nero, and not the king. But hee is an heretike, saiest thou. To this song, hauing beene a thousand times repeated, thou hast beene aunswered a hundred times per­tinently and sufficiently: and so much for this.

In the ende thou concludest, that it is very ill doone to giue the sword of Saint Paule, and the keyes of Saint Pe­ter, into his hande: that is to saye, to constitute him king. The which poynt also hath beene amply and diuersly an­swered in the Articles going before, where hath been pro­ued, that no matter or occasion doth offer it selfe, whereby the king ought eyther to be reiected or refused, who hath both from God and man, a lawfull calling, to gouerne and conduct the Realme of Fraunce. This Maxime is confessed of all men, not being preuented or lead with a fore iudge­ment. And as for the allusion which thou makest vnto the sworde of Saint Paule, and the keyes of Saint Peter, thy maisters haue drawne this prophanation and trumperie, from the false interpretation which they haue giuen vnto a text in the two and twentith chapter of Saint Luke, where Iesus fore-telling the Apostles of the persecutions which they shoulde suffer after his death, Luk. 22. admonished them to make prouision offoure thinges, that is to saye, of purses, scribbes, coates, and swordes: signifiyng by suche Meta­phors, that they ought to prepare themselues to suffer ma­ny thinges. But they were yet so ignoraunt, that in shew­ing two swordes, they thought themselues able to resiste by the same: wherefore Iesus mocking them, sayde; It is enough.

Heere is great matter wherewith to drawe your two [Page 65]offices of Magistracie, such mockeries are therfore vnwor­thy of any aunswere: as also the prophesies which thou callest Saint Remyes, the which hath neyther right nor power, to treade downe those of the spirite of God, fore­telling that the Cittie with seuen mountaines, Apoc. 17. which hath had great gouernement and rule ouer the earth, shall bee razed out. And as for the examples of the Gothes, and o­ther enemies of the Church which thou doest heere vn­derstande, such persecutors haue no communitie with the Princes, which loue and do procure the aduauncement of the kingdome of Christ. Also in regard of any other thing touching the kings of Fraunce, it hath beene aunswered in the first Article. And also passing further, thou doest ob­iect against the Noblemen beeing enemies to the league, the desolation and confusion of the Realme. But I see that thou hastread Esops fabules, seeing that thou playest the parte of a Woolfe, troubling the water before the sheepe. Who aduaunce such mischiefes more than yee, by the trai­terous ministerie of your rebellions and reuolts? Yea saiest thou, but the kinges of Fraunce in theyr sacring, doe take the sworde at the hands of the Bishop, for to beate downe heretikes. And I aunswere thee agayne, that the king did take it at the hands of God, to do this if need should so re­quire, being not bound to receyue it at the hands of a man of the Church, who hath nothing to do with the materiall sworde.

Thou doest also further assume, that the king of Na­uarre, dooth promise to intertayne two religions into this kingdome: but what reason dyd hinder him from recey­uing foure or eyght? Nowe I maye aunswere, that in this place thy memorie fayleth thee, for thou hast al­wayes sayde, that hee woulde abolish the Romish Reli­gion, and nowe thou accusest him, that hee would main­tayne it. But hee may admit mo saiest thou. The which I answere, doth not conclude: for such a soueraigne would [Page 66]tollerate a thing, which hee esteemeth necessary for the maintenance of his estate, and the which will haue greate respect vnto other thinges which shoulde bee preiudiciall vnto him. And as for the profession of Atheisme, whereof thou speakest, heere with Saint Barnard and Petrarke, wee exile this Epicure into the Towne of Rome: for it shall be lodged and accepted better of there, than elsewhere. Thou makest mention also of the massacres and martirdomes come to passe in England, and in Bearne; which if it bee true, then is it passiuely, and not actiuely: for those which make profession of the reformed religion, haue not learned Christ Iesus so: they leauing suche more than barbarous cruelties of murdering the faintes, Apoc. 18. vnto those of whome S. Iohn speaketh in the Apocalyps. And to that which re­mayneth, I dare very well say, that a subtletie of thine own put into the vttermost cabinet of thy conscience, causeth thee heere to speake so figuratiuely, and as one may say, by the figure Antiphrasis, seeing that thou callest the moste pernitious, wicked & seditious men in all Europe, martirs: which had as martirs of Satan vowed to their maister, the ruine aswell of their soueraigne prince, as of their country. For what man is there of our time which knoweth anie thing of the affaires thereof, which dooth not knowe verie well, that there hath neuer beene any persecution styrred vp, either in Bearne, or in England, against the Romish re­ligion? And who knoweth not certainly, that those whom thou speakest of, were punished only because of their trea­sons, rebellions, and coniurations? Also who seeth not, that thou wouldest make of euill good, and good euill? And that thou dost iustifie the wicked, that by their exam­ples thou mightest produce others like vnto them into Fraunce, and also incite and incourage them to the lyke crime? But that which God doth keepe, is well garded.

The thirteenth Article.

NOw onely remaineth the last of thy Articles to be spoken of, the contentes whereof I maye rightly compare to a towne ditch, or sinke, into the which is powred all manner of vncleannes and filthines: for thou hast distilled heereinto the quintessence or very substance of thy wicked spirits, to maintaine therby (if it were possi­ble) that white is blacke, the good euill, the light darknes, and the truth a lye: as shall be better seene and proued in the examination of the same. Thou hast inserted the same poynt into the third Article, but heere thou giuest a more ample exposition of it. And the summe of it is this; that the aforesaid Catholicks are worse than the Iewes, Turks, Pa­gans, and Heretikes, yea than beastes themselues. The which pretended Maxime thou dost defend in three prin­cipall heads: and from the beginning of the first thou cal­lest the Catholickes which are enemies to the League, ac­cursed; because they followe a king which is of an other religion than theirs: yea, and that which those Infidelles would not do, which thou hast already named. For the be­ginning of my answere, I must be constrained once againe to say, that thy suppositions (which are nothing but false­hoods and lyes) haue beene by thee so often said and reci­ted, that they doe declare thee to be vnworthy of any aun­swere by writing. It hath beene sufficiently prooued vnto thee, that the king is not found in any thing to be an Here­tike. Secondly, that the false vnderstanding or beleefe in the case of religion, dooth not take awaye the power of rule and gouernement from kinges and princes of the world.

And in the third place, that not only the Iewes, Pagans, and heretikes, but the Christians are oftentimes submitted and put in subiection, to the gouernement of many kings, [Page 68]being iefidels and heretikes, the which proofes haue de­clared thee, and now of new againe doe declare thee to be a deceiuer, and a lyar, euen as the slaunders doe importe, which thou imposest vpon those of the reformed religion, in saying that they neuer woulde, nor will haue anye o­ther kings but of their owne religion: the which they haue debated on this thirtie yeeres, as thou saiest. For aunswere whereunto, I woulde call thy conscience to witnesse, if it were not hardened in such sorte as Saint Iude speaketh of. Wherefore leauing it to glut it selfe with sleepe, I will summon those before God, which waken betimes in the morning, to testifie before his diuine Maiestie, whether all these effectes and euentes passed, haue not verefied, that wee haue alwayes acknowledged, approoued, and respe­cted all our kinges which went before vs, as men sent from God: our often prayers for their prosperitie, and the reste of our actions, do giue the lye vnto all those which do ac­cuse vs of the contrarie.

But your detestable murders, Apoc. 18. and massacres, may be de­dicated to the children of the slaughter house of Rome. If thou doest obiect vnto vs any of our defences, the house of Guize hath vrged and constrained vs necessarily & iustlie thereunto. Thou knowest it well enough: but that ought to bee accounted amongst the enterprises which yee haue done, and do against the king, and the estate of the realme. The ende dooth crowne the worke. Thou hast nothing to do heere then to call M. Caluin as a witnesse, reproaching him, Dan. 6 in that thou saiest he hath written vpon Daniel, that the earthly princes doe depose themselues of their pow­er, when as they presume against God: yea, that then it is better to spitte in their faces than to obey them. Let a man of conscience reade throughout his whole Commenta­rie, and there he shall find thee to be a malitious lyar, see­ing that there is no mention made of anie suche thinge as thou doest obiect. For he sayth, that Princes ought to bee [Page 69]disobeyed onely, when as they woulde constraine men to offend God. But that hath no communitie with thy reuolt. Thou doest replie, that therfore Maister Caluin & Maister Bezado condemne an heretike to death. We answer, that that maketh thee to agree with vs secundum quid: that is to say, by the means that fiue necessary concurren­ces do there meet together, which are. First the ordinance of a soueraigne Magistrate. The second, a certaine know­ledge of heresie. The third, the louing and free conference betweene him which is in errour, and those which do ac­cuse him. The fourth, a manifest hardening, and malitious stiffe-neckednes, in continuing in his false beleefe. The fifth, where wee doe adde (as aforesaid) that Princes ought not in this case, nor in suche lyke, to bee handled with the same forme and rigour as theyr subiectes are: and that this censure ought to bee applyed to the crime. To the purpose of which application, (if the libertie of confe­rence might bee graunted to Diuines) I dare assure thee, they would finde sufficient matter, to obiecte against thee that, which was obiected against Sophistus, who woulde haue proued, that Diogines was neuer any man: to whom it was aunswered: Conclude that of thy selfe, which thou wouldest saye of an other, and then thou shalte saye true.

Let vs now discouer thy second head, or chiefe poynte, importing the third repetitiō of the oath made at the par­liament of Bloys. For answere hereunto I say, that I would haue thee to remember thy selfe for the third reiteration, that the first & generalloath which the Noblemem haue made to their king and countrey, ought not to be violated by an incidentall cause of the vnfaithfulnes and treason of the Guize, when as he rebelled against his king. Nowe to the purpose of thy repetition. Thou doest still repe at heere the zeale of the Pagans, the which thou doest alwayes commend and approoue, as if it were not knowne that the [Page 70]wisest amongst them would mocke at thy pretended ma­xime, seeing that they woulde chuse that which Cicero speaketh of in his book De Amicitia, Cice lib. de Amic. to be more profitable and of more assurance, which saith, that all things that are profitable for the common-wealth, are the best diuinati­ons that may bee found out and done: amongst the which in the mean time consisted the chiefest part of the Pagans religion. Cato also came to that pointe, when as hee gaue councell to appease God with the incense, and to let the calfe grow for the plough. To be short, this was a subtletie wherwith the wisest amongst the Gentils did serue them­selues with their religions. And thou doest the like in tur­ning thy selfe to accuse Noblemen with indeuouring to bring in heresie into France, the which thou callest Calui­nisme. It it keth mee to repeate one thing so often, it hath beene already answered, that the Noblemen are bound to maintaine the estate of the kings of the countrey, and that in many thinges your Church hath neede of reformation. These two propositions, in steade of maintaining heresie, do incounter with it, & beat it down. To the which speech thou dost adde, that the furie of heretikes, ioined with the soueraigne power, beeōmeth so bloudy, that it neuer lea­ueth the Catholicks at rest, and doest take examples from some Infidels, being persecuters of the Church, to witnes which they bring against the barbarousnes of Caluin, bee­ing worse than that of the Arrians. Thus thou saiest. But in the mean time search the holy scriptures, & thou shalt find that this is done by the murderer of Rome, Apoc. 18. to maintayne his pride, his tyranny, & his apostacie, by the horrible mur­ders which hee hath committed throughout all Christen­dome, since that his filthines hath been discouered. And as touching Caluin, his life, deeds, & writings, do abhor such deuilish cruelties (as amongst other things) that which he faith vpon this text of the Romanes doth witnesse, which saith; Rom 12. Blesse them that persecute you: whe upon he writeth [Page 71]thus, forasmuch as it is most harde to obserue and retayne such a mildnes and sweetnes, so much more we ought to la­bour to attaine it. For our sauiour would that we should be different from the wicked, as also that no man canne name himselfe the child of God, if he bee not clothed with such a courage: and afterward he addeth, that we ought to be care­full of the saluation of those which doe drawe damnation vppon themselues. Beholde now the speeches of Cal­uin, declaring the wrong which thou doest to his renow­mednesse, and to his writings. And now to come vnto thy examples, I saie, that the aforesayd testimonie doth a great deale better resemble you to Achab, Iezabel, Valens, Iuli­an, and others of the same race, than those to whome thou doest compare it, as in deede thou canst not obiect anie one massacre to be auouched by the reformed Church, but wee may iustly, truely, and entirely, obiect against you all those that haue bene done in Christendome anie time within this fiftie yeeres because of religion: from whence it follow­eth, that this text of the Prophet hath beene accomplished amongst you, the which thou doest alledge to this purpose against vs, Superbia corum qui te oderunt ascendit sēper. The pride of those which hate thee, doth alwaies manifest it selfe. Also beholde thy second chiefe point discouered, and now let vs laie open thy thirde, wherewith thou doest so greatly charge thy aduersaries with brutishnes, & where thou saiest that the Catholiks which defend theyr king and their Countrie, are more void of reason than beasts, and ta­kest the cranes, eagles, & the hony bee to witnes, which wil neuer admit anie to their king, but one of the same kinde. To this I saie, that the example of the Crane, beeing a verie dull and hurtfull bird, may bee verie well applyed vnto thy selfe. First, because thou doest exhorte the foolish amongst the French men, to be like cranes, and so change their con­dition which is now most free, into one that is most seruile and miserable, imitating the asse, which desireth to serue [Page 72]the Tanner, rather than anie other maister.

Secondly, the Cranes doo eate vp the seede from the earth, and thou wouldest haue the French men to be eaten vp of the Spaniardes. The examples of the Eagles is agree­able vnto the same, for they are great gourmandisers of the flesh of beasts and foules, which doe not liue vppon anie praie: in this thy drift is shewed to bee nothing else, but to haue the good people to be deuoured. Furthermore, the Fa­gles flic verie farre, and so wouldest thou haue the French­mens libertie, and the Pirence mountaines flie into Spaine. Alasse, then what should become of our citizens, parents, wiues, and children? From whence commeth this, that in stead of imitating Bees, which are profitable, thou doest imitate those droue Bees, or rather dragons, which doe wound verie sore. And if the question bee in this, that thou wouldest applie the thing to the imitating of creatures, that is altogether agaynst thee, because the French men are more bound to follow the Prince of their owne nature and nation, than a Spaniard which is their enimie, & of a contra­rie humor to theirs. But because here thou wouldest walke more warily with thy treason, & sale of thy Countrie: thou doest heere agayne imploie the difference of religion. Whereunto I aunswere, that murders and massacres are not the next waies to decide and auoyde the controuersies, remember that which is aforesayde, and let the promise be mutually discharged, without comming anie kinde of way to this madde extremitie, in putting vs into the handes of the Spaniardes, euen as thy councell doeth aduise, beeing drawen from the dungeons of hell.

But beholde the mischiefe, which stoppeth the passage to this ordinarie waie: for you, euen you doe mocke and scorne maliciouslie, and against your conscience, because the king doeth offer himselfe to come to that, in saying that it is but fayned and altogether contrarie, seeing that hee hath promised neuer to chaunge his religion; and thou [Page 73]doest adde moreouer, that there needeth not anie coun­cell, seeing that wee neede neuer call the Catholike Ro­mish religion into anie doubt.

Finally, thou doest conclude, that there is no need to attende eppon anie councell, because the king doeth no­thing else but deceiue the Catholikes with such vaine at­tentions. But because thou shouldest not go vnanswered, wee saie, that laying aside your lyes, excuses, and craftie shiftes, which tend to no other purpose, but to turne back­wardes and flie from the listes, that the Christian kinges ought to bee carefull for the wholesome religion, and to procure conuocations of Synodes and Councels, when as they are duely aduertised, that there is anie abuse, error, or superstition brought into the Church, Deut. 17. 1. Cor. 14. seeing that God commaundeth them to keepe the whole wordes of his lawe, as beeing disposers of the same. This duetie was inioyned to Dauid, to distribute and giue vnto the suc­cessours of Aaron theyr right places and ordinaunces, which were before refused in their charges. By this same commaundement also, 2. Kin. 22. Iosias commaunded Helkiah the high Priest to repayre the temple, and to praie vnto the Lorde, as well for the king as for the people, and to the same ende hee assembled the Prophettes and the high Priestes, with the aforesayde people, to reade before them all the booke of the Lawe. Hee also caused the Passe-ouer to bee celebrated, and destroyed the idolatrie amongst the Romane Emperours. Theodose the great assembled the Councell of Constantinople agaynste the heresie of the Macedonians. In many other places it is apparaunt, that diuerse Councells haue bene assembled for such like errour.

But at this daie it is a question, of greate corrup­tion beeing brought into the Church by the pride and couetousnesse of the Bishoppes of Rome, in so much [Page 74]as one onely may nowe refuse a synodale conuocation a­gaynst those that can proue, that the infinite nesse of er­rours in the same, haue corrupted and falsefied the true seruice of God. Oh what tyrannie and mallice is this, but to feare least that your turpitude and filthinesse should be further discouered, is the cause of the refusall thereof: one­ly doe but prepare your selues to enter into conference, if there bee anie neede, and then shall yee finde whether there shall bee anie faining on our partes or not. But yee care nothing at all to haue it, following the Italian pro­uerbe, which saith, Chista ben non si inuoua. He that is well, let him keepe him so. Yee liue at your ease in all delightes and idlenes, rather making those beleeue which search out your abuses, Quod sunt infideles & dubii in fide. That they are vnfaithfull and weake of beleefe. As thou sayest, whilest that in the meane time you doublie cloake your selues with crafte and subtilties, for the which cause yee neither require Synode nor councell, so fearefull art thou that the king will goe to masse, saying, that hee ought not to bee trusted although hee woulde saie so. Thy English pretended Catholike companion fea­red likewise the same, but thou hast the aun [...]were vnto it, looke therein what hath beene sayd vnto him, and for the rest, thou shalt finde in Saint Iohn, that life euerlasting consisteth in the knowledge of the onely true God, and of him which hee hath sent, Christ Iesus, and the king most Christian-like hath protested to continue in the same pro­fession. Thou hast therefore these thirtie times shewed thy selfe to bee an impudent slanderer, when as thou doest compare him vnto prophane kinges which haue abused religion, in seeking vnder the coulour of the same, to instal and bring in their tyrannies. Now lette vs see wherefore thou doest accuse the king of periurie. After that he had sworne, sayest thou, that hee woulde not innouate anie thing for the space of sixe moneths, incontinentlie hee [Page 75]made a statute at Tours, by the which hee dooth dispence with the regulars, as concerning their obedience which they owe vnto their superiors, if they will aduertise him of those things which they should vndertake against him, & dooth inioyne the confessors to declare the confessions of the Catholickes in the same behalfe. What Diuine or Lo­gitian I praye you, is this? A king commaundeth his sub­iectes to declare vnto him those which conspire agaynst his person, or against his estate of gouernement; Ergo hee is periured, if he inquireth of traitors who haue sworne to do it. But in despite of the rage which causeth these furi­ous to bee so madde: I demaunde, who is the chiefe in a kingdome, if the soueraigne Magistrate be not? Next vnto God, who ought a man to sweare faith and fidelitie vnto, but onely vnto the soueraigne Magistrate? Are not the lawes in this case cleare and formable enough, that is to say, that the subiect is culpable of the crime or treason, if he doth not reueale vnto him the conspiracies which are pra­ctised against him. But one hath promised and sworn not to say any thing. I answere, that it hath beene proued, that it is not lawfull to sweare to doe euill; and if it be that any hath so sworne, that then he ought presently to cal it back agayne and repent, least that the second sinne bee woorse than the first. Moreouer, true it is, that that which presseth thee without comparison, is the feare of hanging of some Monke or Priest. Wherupon thou oughtest to vnderstand, that the crime of treason against his soueraigne, is worthy to be made hanging, aswell towards the Ecclesiasticall, as toward the Nobilitie, and aswel towards the councellors, as the Merchants.

Now let vs heare thy prophesie. If the king of Nauarre were head ouer the French Church, that of these two faire heades should Antichrist be borne: for hee would (sayest thou) take away religion from the Frenchmen, & bring in a most cruell French inquisition. To the which also I aun­swere, [Page 78]that the Church neither ought nor can haue but one heade, Ephe. 1 1. Thes. 2 which is Christ Iesus. Secondly, that Antichrist is borne long time since. Thirdly, that the king had rather die a hundred and a hundred times, than to take away the Christian religion from France, not hauing any thing at all determined in his mind to bring in any inquisition what­soeuer, so far off is it from being like to that of Spayne, the which thou callest iuste, (but thou hast omitted, amongst the deuils in hell) seeing that his vnspeakable crueltie and tyranny is not exercised but amongst those who are most religious, according to the will of God, and most iuste a­mongst men: the which is knowne of all noble hartes lo­uing the truth, and vertue. And because ye hate such peo­ple, ye doe the more commend such a kind of Inquisition: forasmuch as it hurteth none but them, for the mainte­nance of your ambition, auarice, superstition, cookry, idle­nes, and tyranny. Beholde how the treatie of religion is in Spayne, the Soueraigne is altogether robbed and spoyled of the knowledge that a Magistrate ought to haue ouer his subiectes, when as there is any capitall crime commit­ted, or any other corporall punishments to be vsed, vppon what occasion soeuer it be: for all men knowe, that king Philip, through a pretended deuotion, hath giuen & trans­ported this right whereof we speake, vnto his Ecclesiasti­call Romish Spanyardes, which haue desired and wrested it from him, by all the most subtill coosenages, and deceits that any kinde of way they could deuise to bring the same to passe, that therby they might the more subtilly vse their deuelish & cruel actions, agaynst those which do but once open their eyes against theyr errors, trumperies, and false­hoods.

And all this husbandrying intituleth it selfe, the Inquisi­tion of Spayne, the which giueth such authoritie & bold­nes vnto his Clergie, that they dare quarrell with the prin­ces of the bloud, and challenge them, euen so farre foorth, [Page 79]as to the razing of them out, so as is already come to passe. Where is to be vnderstood, that the Soueraigne prince did neuer rule more imperiously ouer Spaine, than these ec­clesiasticall Lord gouernors doe by the ministerie of this Inquisition, which maketh them to liue like kinges, and princes, and in assurance, being most assured, that theyr filthines and deceits shall neuer fall into any examination or censure, but amongst themselues. Now this is the cause that this Leaguerer and his companions, finding all this to be so good, according to their mind, why they would wil­lingly eat a part of it. And for the attaining vnto the which (sayest thou) that it is better to take a king of a straunge nation, that is to say, a Spanyard, daring to assure thy selfe that by the office and seruice of his Inquisition, this Me­tamorphosis would worke well for thee and thy mates, so that of simple priestes and prelates, ye might become little kings, like vnto your vsurping Spanyards.

Thou hast a natutall pretended reason indeede, and goe on with it, seeing that Satan hath no more expedient meanes to maintayne your ambition, couetousnes, tyran­ny, and idlenes by.

But for feare of beeing accused of accusing a king of Spayne with such like ignorance and vndiscreetnes, being reputed wise amongst all the monarchies of the earth, it behoueth me to eschue such a blame, in discouering his in­tention, and to what ende he proposeth himselfe, when as hee giueth the iurisdiction and power, which euery Soue­raigne ought to keepe himselfe, when hee should minister the criminall punishment which belongeth vnto his sub­iects, vpon what occasion soeuer, to his ecclesiasticall per­sons. For there is no cause why we should esteem or think, that one onely and superstitious indiscretion doth induce this great prince to such wicked proceedinges: wee shall finde and conclude then, that in making this present Inquisition actiuelye vnto hys Cleargie, hee hath [Page 78] [...] [Page 79] [...] [Page 80]imitated the subtill proceedinges of Mahomet, the which beeing not able to install his tyranny amongst the Arabi­ans, imployed himselfe vnder the colour of religion, by the ministerie of the which hee executed his wickednesse more easily. But had not such a subtletie beene, the estates of Spayne had hindred their king well enough from biting and kicking so furiously as he doth now, and as the codi­tion and lesson of those of Arragon do witnesse, beginning thus. We which can doe more than yee, wee chuse you for king, with such conditions &c. By the meanes whereof, they had expulsed from them this tyranny, had it not been for the subtleties and villainous aide of their wretched ec­clesiasticall priestes? What preachers are these, which by their exhortations, preachings, and authorities, doe helpe to maintaine this deuilish inquisition, with the which of­fice these venerable personages doe acquite themselues the more willingly, because that in steade of feeling theyr part of the tyranny, they make it serue to their greatnesse, immunities, honours, pleasures, commodities, and other such like benefites comming and issuing from the afore­said inquisition. Behold also now the motiue and efficient cause of the same, where it appeareth, that aswel the king, as the Clergie of Spayne, do complot, sucke, and gripe the people, ouer whom God hath constituted them, as fathers and guides. What religious people be these which sporte themselues thus with poore Christians, sending them frō Caiphas to Pilate? For which cause, two euident exam­ples will witnesse, that the zeale of religion hath nothing at all induced neither the king of Spayne to shew himselfe chiefe of the Leaguerers, nor the Leaguerers which are a­mongst the seditious Frenchmen, to rebell agaynst theyr king.

The first example heereof is taken from the sodayne death of the two last Popes, beeing dispatched by a letter of exchange, hauing adioyned vnto it the Schisme which [Page 81]the same Spaniard had brought into the towne of Rome, where I demand, that if the king of Spaine be so affectio­ned vnto his religion, wherefore doth hee not respect him whome hee holdeth and acknowledgeth as the lieuete­nant of God, and to be a spirituall Father? One may see then, that by such workmanships he would haue vs to vn­derstand, that whosoeuer shall not bee in the nature of a Spaniard, shal neuer be accounted a good Romish Catho­like. Lastly, the other example commeth from the towne of Soissons, the Leaguers of the which, by the ordinaunce of their superiours (as they call them) haue chased out the ladie Abbesse from the aforesoid Soissons, being the kings Aunt (where she hath alwaies beene preserued both from the one and the other) notwithstanding that they knowe, that she is the most ancient princesse of the bloud, and re­puted of all, for the most zealous & affectionate vnto the Catholike Romane religion which is in the world. An e­uident token, that a spirit which is the author of confusion and sedition, doth vrge the furies of such Leaguers, & not the zeale of religion. Poore Catholiks & vnaduised, which do affect so much that tyrannicall Spanish gouernment, consider here the intention and purpose of your ecclesia­sticall leaguers, which do so much prise and praise the In­quisition of such a climate, yea, euen as of brideled calues, if there bee anie perseuerance in such blindnesse. Assure your selues, most miserable French men, that the most no­ble, the most valiant, the most vertuous, the most aduised, the most wise, the most learned, the most iust, and the most rich amongst you, shall euermore vnder such a schoolma­ster, be accounted and holden as heretikes, if it commeth to passe, that ye bee not found in all things agreeable vnto maister Inquisitor. Then ye shall vnderstand by them, that the masse shall not saue you. To this purpose, two exam­ples (among a thousand, which came vnto my knowledge a few daies sithence) shall open this text. It came to passe, [Page 82]that two marchants of Gascoigne being in Spain, and go­ing by the high waie, did contemplate and beholde an I­mage, being much polished and verie faire, and shining as bright as anie of their Countrie, whereuppon they tooke occasion betweene themselues, to demaund whether that matter whereof it was made, was either of stone or wood. This was inough to be sayd in Spaine, they were heard by one of the Inquisitors, and presently lead vnto a miserable prison, wherein they remained the space of three whole yeres after, notwithstanding any protestations or prooues they could make or bring for the triall of theyr being Ca­tholiks. And the other example is this. A man of Poictou, a great Catholike, being at Lisborne, seeing a great Priest, beeing graue, fayre, and in good habite, and marching ac­cordingly: this man began to saie (thinking to haue pray­sed the Priest,) Beholde a Priest (saith hee) and not one of the durtie Priests of Poictou. This being but once spoken, which was inough, immediatly this Poicteuni is heard & vnderstood, and therevpon lead presently in dome Petri, into the popes prison, where he was kept safe for the space of sixe moneths, without knowing where­fore, about the end of which tearme, he was commaunded that he should not cal Priests Durtie any more. There may be a whole booke composed of these tyrannies and vniust dealings. These effects of the Inquisition will be found & proued true, and not thy conceit of anie Catholikes to bee punished by the magistrates of that religiō, either in Eng­land or in Bearne, as hath beene els where said. Those to whome it appertayneth, knowe that such offenders were punished in the quality of the seditious, & not as being re­ligious. From thence thou turnest for this seuententh time, to leape vpon the authoritie of the Popes: saying, that the king is not the son of the church, because he wold not kisse his pantable. To the which I say againe, that it hath beene proued vnto thee, that it is enough for him, that the Chri­stian [Page 83]church is his mother, & that the Romish church can­not take frō him this liberty & priuilege. And for that thou doestalwaies feare some ecclesiasticall reformation, neuer desiring any other religion, than that which feedeth the belly, thou threatenest the noblemen with their going to hell, if they do not helpe to maintaine thy cause. Hereupon harken I pray ye to the preacher: I should loue it better sai­est thou, that ye were Huguenits, & so to see you fight for vs Catholiks. Marke I pray ye, he holdeth that the Hugue­nits are damned: whereupon it followeth, that hee should haue nothing to do with condemning of those Catholikes of whome he speaketh, seeing that they should defend the kitchin his mother. Behold also how he calleth the Hugue­nits to the same defence. Thou art in thy triumph: but goe to with thy Lyntill broth, to the which thou doest allude. To be short, thou art greeued diuersly, because the Noble­men, which are the principall force of the realme, will not vnderstand all this. Thou hast bin told, that they are indif­ferently bound, aswel to defend their king, as their cuntry, together with their honors, liberties, & piuiledges: yea & the more, because they are bearded with the Spanyard, an ancient enemy, vnto whom ye would willingly sell htem. Therefore remember thy selfe of the answer that was giuē to the robbers which pleaded against the merchantes, for carrying weapons to defend themselues. Thou doest heere repeat for the 70. time the difference hapned in France for religion. The which here againe I say, haue been moued by your clergie, & els where hath beene answered in so many sortes, and so often, that it is more than enough. And now turne again thy leafe. Thou dost heap vp afterwards, proud maiesticall words of thine owne deuising, thinking there­by the better to gette the Noblemen on thy side: but thou oughtest to serue thy selfe with concluding reasons, and not with affecting wordes, throwne into the aire, to the a­bandoning of all that which might happen to come after.

And how doest thou torment thy selfe in vaine on this side? also it is to no purpose, that thou doest propose vn­to the aforesaide noble men, the examples of the most excellent Romane knights, as that of Sceuola, amongst o­thers. Thou malitious blind, doest thou not see, that it was for the same cause of defence, that Sceuola burnt his hand, and that the others imploied themselues in the defence of their Countrie. It is true, that thou makest great account of the Iacobin that kild the last king, the which thou doest produce againe, as in a triumph, vsing these great wordes. One that was religious hath flaine the king of France, ha­uing giuen testimonie of his zeale vnto all France. O mi­serable bloudie man, thou hast had here before alledged vnto thee, the sentence which the spirit of God pronoun­ced against such qualified murderers, saying that the wea­pons of iniquitie are in their tabernacles, [...]en. 19. & cursed be their furie, for it is impudencie. The nobles and valiant Catho­likes which thou doest exhort vnto the same cursed furie, will answere thee, that they wil not giue entertaiment vn­to the deuill being a murderer, as thy Iacobin companion did, when he s [...]ew the king: & no otherwise, but as the ex­ample of Iudas when hee betraied his master Christ vnto the Iewes. Luk. 22. And as thou wouldest serue thy selfe with such examples, for the execution of such a qualified wickednes, so likewise wouldest thou, that the name of a Catholike might serue for another hang-man, when as thou sayest, if the name of a Catholike bee common vnto vs, why not weapons also. But to better purpose will the nobles aun­swere thee, and saie, that if the name of Christians doeth admonish all French men to one mutuall duetie, why then doe not yee rather ioyne with vs then with the Spaniard? And vppon thy repeated obiection; where againe thou doest accuse them to bee mercenaries, they will aun­swere thee, that they defend theyr king because of theyr duetyes aboue mentioued, and not otherwise. It be­longeth [Page 85]to thee and thy companions, to defende that parte which may maintaine your pottage potte. Thou repliest a­gaine, and saiest; But if this be an article of your faith to be­leeue in the Catholicke church, and leaue out the Romane, what shall become of your faith? They will answere thee a­gaine for the tenth time, that it is enough for them to be­leeue the Catholike christian church, which hath for obiect Christ Iesus, and his promises, & not the traditions, Gal. 5 nor the Bishoppe of Rome. The faithfull, that bee vnited vnto this church, neede not go to visite the monuments of Palestina, wherof thou here speakest, seeing that they are the children of the Ierusalem from on high, Eph. 2. Rom 4. Iohn. [...]. Mat. 6. Ephe. 1. Rom. 4. which doth deliuer and sette them free frō such, & other such like seruitude. This church, is the mother of our king, approued of the estates, and iusti­fied by the iustice of Fraunce, to bee in the princes qualitie, hauing right to raigne and commaund there notwithstan­ding, & in despite of thy contradictions. In summe, and for conclusion of this article, we say, that we obtaine life euer­lasting in the christian church, by the faith which is builded vpon the only word of God, the which doth teach, 1. Cor. 1. propose & present, aswel vnto the noblemen, as vnto others, the way and means how to be inriched, and honored with life eter­nall, in the heauens, which trust & hope in God, and in his promises, by the onely meane and benefite of the death, passion, resurrection, Act. 1. and ascention of our Lord Iesus Christ which dyed for our sins, and rose againe for our iustificati­on: and which hath been giuen to vs by God for wisdome, iustice, sanctification, and redemption: and finally, which ascended into heauen, there to prepare a place for vs, and to receiue vs th [...]ther, to the ende that we may liue with him e­ternally, in a perfect estate offelicitie and blessednes. These beleefs and promises doe suffice the faithfull, without that, that there is any need to adioine the inuentions and traditi­ons of the Pope of Rome, which are hurtful, in stead of pro­fiting vnto saluation. All those which do liue in this attenti­on [Page 96]and hope, (aboue all humane duerie) will haue in soue­raigne commendation, the honor & obedience which they owe vnto their soueraigne Magistrates, and the duties that they are bound to yeeld vnto their countrey. By this meanes the almightie beeing most liberall and mercifull, shall giue them the peace of conscience, in causing their labour to bee profitable, to his glorie, and the good of the Realme, and of the King, to the generall contentment of all those, which de­sire to liue according to the will of God.