worlde knoweth that the king is accused of heresie by this Monke and his like forasmuch as hee sayth and holdeth for certaine that the Romish church hath need of reformation vpon the which proposition is demaunded wherefore the king raigning shall bee sooner accused of heresie than infinite others of his like others as wel in Europe Asia or Affrica Besides that which hath beene sayde else where wee faie that in our region the last King constrayned but too late to knowe this truth had giuen charge to a learned personage to set foorth certayne Articles concerning the necessitie of reforming the Church The last Duke of Sauoy sayd to an Italian named Castro Caro professing the reformed religion Thou doest wel to maintaine thy faith Afterwards he placed him as gouernor ouer the vallyes of Angrongne Apol for Herod A Duke of Florence with like purpose answered the Ambassadour of the souldan of Egypt that in Christendome the fooles were shut vp in Monasteries The Venetians haue of long time detested the persecutions of the Popes The best part of Christian kings doe confirme this truth and the noble men in deede as much for it is proued that there are a great many Gentlemen throughout Europe which do euen grone and breath after this reformation If we come to the Ecclesiasticall persons the quantitie of them swarming out of the Couents and monasteries doeth likewise preach on high the same thing vnto vs. The like also is found by the Popes being constrained to produce such a like kinde of cōsent when as one of thē vpon the abuse of the Romane Church which was obiected and proued to him sayde to the protestant Princes of Germanie that his intention was to vnderstand it Sleidan and remedie it To whom it was answered that that did not appertaine to one Bishop alone As for philosophers councellers of lawe-rights and people of the third estate knowing the same truth and necessitie will be found euerie where such a great number that they will be innumerable In Asia an infinite number of Iewes doe deferre their conuersion to the Christian religion for the great abuses and idolatries which they see in the Romish church Let vs passe into Affrica then Presbiter Iohn great gouernour ouer the Ethiopians making profession of Christianitie verifieth the same by the generall permission of holy matrimonie instituted by God by the intire distribution which the Bishops doe make of the sacred signes of the holy supper following the ordinance of Iesus Christ What will then this malecontent saie when as for this cause onely hee accuseth his king of heresie seeing that so many Monarchies Princes Lordes Prelates of the Church Councellors Philosophers and other great godly and learned personages throughout all Europe haue holden sayd reproued confessed the same truth the which hath beene confirmed by so many Doctors and so many arguments that it is impossible for the gainsaiers to answere them The which doctors and arguments durst and dare maintaine and proue that if there be anie Prince in the world clere and purged from the crime of heresie it is our king for following the greatest reformation of Christian religion as euer hath beene sithence the death of the Apostles That it is so thou shalt finde by reading and considering the profession of faith which he hath shewed towards the two last kings which is come to light a long time sithence Therefore take a little paines with patience to conferre it with the holy Scriptures 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 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 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 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 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
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 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 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 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
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 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 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 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 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
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 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 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 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
they are deliuered to Satan for the destructioÌ„ 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 froÌ„ 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 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 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 Câ—â— 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 coÌ„meth 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 naturaÌ„ 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 religioÌ„ 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
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 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 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
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 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 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 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
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 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 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 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
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 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 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 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