GOD and consequently to such as he hath placed ouer vs Kings Princes and other theyr Lieuetenants for the chastising and punishment of male-factors and sounde assuraunce of the good To resist the King and hys seculer authoritie is to ryse against GOD the Authour and protector of royall dignitie by which Kings raigne and the Princes of the earth exercise iustice towards theyr Subiects By which the wise are maintained Rebels prostrated theyr enterprises ouer-throwne and the iniury doone to the blessed and annoynted of the Lord searched into and venged wyth seuerity The antiquity of the Royall estate is most excellentlie noted in the holie Scripture and recommended in Melchisedech King of Salem in the tyme of the great Patriarch Abraham long before Moises Kings depend and are established by God ouer theyr people God sayd to the people of Israell When thou art come into the land which the Lord thy God giueth thee and enioyest it and dwellest therein and if thou shalt say I will sette a King ouer me like as all the other Nations that are about me thē thou shalt make him King ouer thee whom the Lord thy God shal chuse from among the number of thy Brethren and thou maist not sette a stranger ouer thee that is not of thy Bretheren Since thys Lawe in the tyme of Samuel the Israelites desirous to vse theyr priuiledge receiued of GOD demaunded that a King might goe before them leade theyr warres defend theyr Countrey and venge them on theyr enemies euen as by all other Nations they behelde the Maiestie royall to florish and be aduaunced Which by the commaundement of God was graunted to them wheron succeeded Dauid chosen according to Gods owne hart and so continued this dignitie among the Israelites tyll by the deuision of the people diuorce of the auncient Religion it was tottered and shaken and afterward in the ende dissipated and brought to nothing Neuerthelesse what captiuitie ensued on the people of the Hebrewes what-soeuer strange Kings were commaunded them yet had they euermore in chiefe commendation the Royall greatnesse and were instructed by the Prophets to obey and pray for their Kings yea although they were Ethnickes and Pagans in so much as GOD had appointed them theyr Lords during theyr bondage and captiuitie Subiects ought in all feare to submit themselues to theyr Princes not onely the good and humaine but those likewise that are stearne rigorous for this is agreeable to the wil of God If any one for the cause of hys conscience towards God endureth vexation and suffers vniustly our God in no case will permit the Seruaunt to contend against his Maister nor the vassayle to take vp Armes against his King But the King sayst thou is contrary to thee in doctrine what dooth thys pretence auayle thee when were he contrary in doctrine and as impious and sacriligious as thy selfe yet it followes not that iustly thou art to reuolt from him to make warre vpon him to attempt hys life and the spoyle of his estate It is certaine that Saule for hauing contraryed Gods commaundement in pardoning the Amalechites whom he should haue put to the sword hee was giuen ouer to the euill Spirit who by times tormented him and declared him vnworthy of the Realme Notwithstanding was it lawfull for any liuing man among his subiects to enterprise against him So much wanted it in Dauid himselfe who coulde finde farre greater occasion to doe it than any other not onely pretending to the Crowne hauing beene before by the Prophet Samuell annoynted King of Israell but also carrying in memorie the iniuries he receiued of Saule day by day in recompence of his good and faithfull seruices albeit he were a fugetiue he his father and all his race albeit in despight of him through cruell indignation Saule had caused to be slaine the sacrificing Priests of God to the number of foure score and fiue that wore the linnen Ephode besides discomfited their cittie Nob in the same rage slewe with the edge of the sworde so many men women children yonge sucking Infants Oxen Sheepe and Asses as were there to bee founde onely because the hygh Priest Ahimelech gaue Dauid to eate in extreame necessitie as also deliuered him the sword of Goliah being ignorant that he had fled the Court and was in Saules displeasure Although that Dauid was searched through all the corners of Israell in the Mountains Deserts Rockes and places very neere vnaccessable although that Saule had appointed concluded his death and Dauid hearing this sentence well knew himselfe to be innocent although that God had giuen the King into hys handes and easily hee might haue put him to death Yet had he no will to touch the person Royall assuring himselfe that who soeuer durst be so hardy what good right to euer he coulde pretend in the cause yet should he not stande innocent before the face of God Which well hee witnessed in the Caue of En-gadi and in the Desert of Ziph euen there where soone after Saule was discomfited For euen as Dauid was hyd in the Rockes of En-gadi Saule beeing aduertised thereof tooke three thousand of the most chosen men in all Israell and so went to seeke Dauid and his men in sollitarie and vn-habitable places There Saule causing his men to come before hym went into a Caue to ease himselfe and Dauid and hys men remained behind within the same Caue whē as Dauids people thus spake to him Nowe is the day whereof the Lorde thy God tolde thee see heere I giue thine enemie into thine hand and thou shalt doe with him what thou pleasest Dauid behelde his enemy alone in a place conuenient farre enough from hys men disgarnished of defence and brought in all poynts according to hys owne wyll Hee coulde haue smytten hym without hazarding the meanest of hys people or without moouing his enemies troupe now could he haue left the Host a buried memorie of the place wher Saule had withdrawne himselfe that there should not remaine any tracke of hys entrance or foorth-comming Albeit he knew by thys deede he should be deliuered from all hys enemies at once and aduanced to the Maiestie royal promised him before notwithstanding hee was so farre of from reknowledging the ingratitude and ill will of the King as secretly hee arose and cutting a peece of the skyrt of hys garment beeing yet touched in his hart because he had done so much he sayd to hys men The Lord keepe me from dooing that thing to the King my Soueraigne Lord Maister the Lords annointed let not me lay my hand on his person that is sacred and annointed For albeit hee is nowe in my power to reuenge my selfe yet will I not doe that which I knowe is defended and prohibited by God seeing he is annointed of him Thus Dauid appeased the people wyth hys words and woulde not permit them to ryse against Saule notwithstanding all the reasons they
could alleadge so that Saule acknowledging his humanity by the demonstrations he had of Dauid at his comming forth of the Caue he fell into teares and thus spake vnto Dauid Thou art more righteous then I for thou hast rendred me good whereas I intended thee euill and thou hast shewed mee this daie the good thou hast doone me for asmuch as when the Lord had gyuen me into thy handes yet thou wouldest not kill me For who shall find his enemie and let him depart into a good waie wherefore the Lord will reward thee with good for that which thou hast done vnto me this day And nowe I beholde and knowe for a certaintie that thou shalt be King and the kingdome of Israell shall be stablished in thy hands Such were the words of Saule to Dauid beholding the humanitie Dauid had vsed towards him by which pardoning of hys enemy he aduaunced hym and was so farre of from beeing auenged as hee withdrewe himselfe from his right of raigning in the Kingdome which God had giuen him I cannot omit in thys case another deede of Dauid toward Saule The Ziphians being come to Saule in Gibea aduertised him that Dauid was hid in the Mountaine of Hachilah which was face to face before the Desert of Iesimon Then Saule renuing hys mortall enmity against Dauid accompanied himselfe with three thousand able men and pitched his Campe on the Mountaine of Hachilah Nowe Dauid dwelled in the wildernes and knew by hys espials that Saule was come neere him wherfore in the night hee came to the place where Saule had placed his Campe and hymselfe slept within the Fort hys Tents beeing pitched rounde about him and very neere him was Abner the sonne of Ner the chiefe Captaine of hys Armie Which Dauid perceiuing discended into that place with Abisay approched neere his enemy Saule when Abisay thus spake to Dauid God hath closed thine enemie into thy hand this day now I pray thee let me smite him once with my speare to the earth and I will not stirre a foote from thee wherto Dauid answered I will not haue him smitten for what is he can lay his hand on the Lords annointed and be guiltlesse And Dauid said furthermore So truelie as the Lorde liueth no harme shall be doone him but rather God shall smite him or his day shal come to die or he shall discend into battaile and there perish The Lord will keepe me from luying my hand vpon his holie and annointed but I pray thee onelie take hys Speare that standes at his heade and his Cruse of water and so let vs depart Thus Dauid contented hymselfe wyth thys brauado euer-more declaring hym to be no way excusable that should attempt any thing against the person of the King Let me say beside that Saule beeing slaine in the fight against the Philistines and Dauid hearing tydings of hys death was very sorrowfull and vsed meruailous lamentations commaunding him to be brought before hym that had cut off his heade who thought to delight hym with bringing the head of Saule saying that he had doone him to death when Dauid mooued with pitty and anger How is it quoth he that thou wast not afraid to lay thine hand on the Lords annointed Thy blood be vppon thine owne heade for thine owne mouth hath testified against thee saying I haue slaine the Lords annointed All the water of the Sea cannot then serue to wash the murderers of the late King neyther shall any of them be held excusable that pursue the life and estate of hys successour our vertuous and most valiant Prince But thou alleadgest the Prouerbe common among the barbarous Si ius violandum est regnandi gratia violandum est If right be to be violate for a kingdoms sake it is to be violate Wherfore then vsest thou the pretence of Religion and common-good to ouer-throw the most simple with these deceits Thys prouerbe is of Tyrants and Atheists who regard not that God is the reuenger of Kings and returneth euill to such as enterprise against theyr estates VVhat aduauncement receiued Absalon listning to the pernitious counsell of Achitophell and following it attempted against the person of King Dauid hys Father What happened to Adonia who thought to vsurpe the Realme against Salomon hauing deceiued the Mother of the King as very well it was made knowne vnto him afterward How is it chaunced to those who to the hard hap of Fraunce taking a morsell wyth the Spanish enemie and the trecherous League haue troubled thys estate Howe will it fall out with such who after beeing in fauour wyth the coniuration dyd by a Monke murder the late King let them not now stand doubting seeing that GOD is iust But to confute the colloured obiection of the Leaguers at thys day who say that the King is of a contrary Religion and thereby pretende an excuse for theyr conspiracie Haue they not read in the holy Scripture that Ieroboam king of Samaria had raiected the auncient Religion VVhat Prophet perswaded to make war against hym Hys Sonne dyed of disease because of hys sinne the ruine of his Realme was fore-told him but not executed by hys Subiects offenders against the Law of God Great euils befell to Achab the Realme of Israell for hauing brought in new Religion by the perswasion of Iezabell Daughter to the King of the Sidonites false Prophets were permitted the Altars were destroyed and the better sort of people put to death Neuerthelesse Elias the chiefe Prophet of that tyme albeit he was of wonderfull zeale yet did not hee cōmaunde that any one shoulde rise against the King The Prophets of God were hid in Caues an hundred in one place and an hundred in an other secretly nourished with simple breade and water the good men of behauiour afflicted on all sides and yet was none of them offended with the King or any enterprise prepared against hys person The Prophet onely shewed him his sinne and that GOD would punish it by drought three yeeres and a halfe but who euer read that hee incited any one to contend against his Prince Farre off from him was quae vim vi repelleret he willed none to repulse violence with violence and so to deliuer their Countrey but hearing that Iezabell sought for him to put him to death he referred vengeance to the hand of God only who sheweth himselfe a Reuenger when any one is vniustlie punished by the Magistrate whome no man is permitted to resiste with armes according as it happened to Achab and Iezabell For besides the death of many Prophets they caused righteous Naboth to bee murthered thereby vniustly to gette his Vineyarde and then our God who reserued the punishments heereof till conuenient time suffered Achab to endure such necessitie as hee ouerthrewe himselfe and was slaine As for Iezabell shee was throwne from the height of a Towre by her Eunuches rent in peeces with dogs her members
came first the word of murder as whē one cōmitteth slaughter or such like crueltie by watching for spoile I knowe that dyuers other raised themselues against theyr Kings and Princes vnder the couerture of Religion but I deny that such murderers seeing necessarily we must so call thē were Christian Catholiques or that for the true faith they enterprised such massacres so oft and many times condemned in the holy Scripture Moreouer Alexander and Amurath were not Princes and Superiours to such as slewe them the other likewise were led by a sathanicall spirit euen as these murderers or Beduines were And the Anabaptists who within thys little while preached the aduauncement of the Kingdome of GOD teaching all Princes to crowde in with theyr feete likewise Then tell me Leaguer what remedy is left for thy euill What excuse can saue thee for thy late murder Thy leueying of al thy Armes and hostility against thy last Prince and hys so worthy successour our Alcides the restorer of the estate and the Father of hys Countrey Sayst thou he is a Tyrant or an Heretique if thou gyuest him these tytles it is onely but thy passion that leades thee because of the death of the Duke of Guyse hys brother for before their death the pernicious booke which thou didst cause to be imprinted in fauour of thy tyrannie intituled An aunswer of the true Catholique Frenchmen to the aduertisement of the English Catholiques for excluding the King of Nauarre from the Crowne of Fraunce published abroade in Paris since the Barricados exalted him and called him the enemy of heresie in the leafe 125. beside named hym the most religious and deuout of all the Kings of Fraunce or thorowe the worlde leafe fiue hundred seauentie-three and fiue hundred sixtie-one That he was verie foolish and a beast who shoulde imagine him to fauour an heretique leafe one hundred fortie-sixe and fiue hundred sixtie-two That the Catholiques ought to serue him faithfully and by all manner of good words to adore him leafe thirty How comes it to passe then thou art so suddainlie changed and gone so farre from thy dutie toward thy Prince by thee acknowledged so Catholique and voyde of all suspicion of heresie But if belying thy selfe thou wouldest notwithstanding tearme him to be a Tyrant lysten the resolution of Thomas of Aquine agaynst Tyrants Truely sayth hee if there be an excesse of tirannie it were much better to suffer for a time thys mys-gouerned tyrannie then in contending against it to be wrapped in many great dangers more full of griefe and trouble then the tyrannie it selfe For it may so fall out that they which make head against the Tyrant and lift themselues in reproofe of hym cannot get the vpper-hand and so by that meane the Tyrant shall be irritated and prouoked to become more cruell But if any one should goe beyond the Tyrant and vanquish him from the same successe often-times ensueth great discorde and dissention among the people eyther meane-while the presumption is offered against the Tyrant or after he is brought vnder for then the multitude deuide thēselues in diuers parts touching the qualitie and manner of theyr gouernement It happens also sometimes that when the people giue chase to the Tyrant by the ayde and Armes of any assistant the helper attributeth the power to himselfe and becommeth tyrannous likewise so that the feare to endure another considering what they did with him against the first presseth downe the people with a more troublesome and grieuous thought of seruitude For it falleth out by custome in tyrannie that the last is more insupportable then the first when the Tyrant giues not ouer hys predecessors extortions but himselfe following the mallice of hys own hart inuenteth new and farre more worse For this cause as oft-times els it happeneth in the Cittie of Siracusa each one desired the death of Dionisius the Tyrant yet a certain old Woman prayed continually for his health and desired that he might lyue after her The Tyrant beeing aduertised of the earnest prayer of thys olde Woman demaunded of her wherfore she did so and what was her meaning thereby whereto she thus aunswered When I was a young Mayden and our Countrey at that tyme had a verie troublesome Tyrant I desired hee might die when not long after he being slaine there succeeded him another farre beyond him in cruelty Then thought I we should be most happy indeede if we might behold likewise the death of him but he beeing deade the thirde Gouernour became worse then both the other Nowe therfore if you should die doublesse one more cruell would come in your sted and therfore I pray that we may keepe you still But if the excesse of tyrannie bee too intollerable some are of the opinion that it appertaineth to the vertue of couragious and valiant men to kill the Tyrant and expose themselues to the danger of death for deliueraunce of the people as of the like we haue example in the old Testament For Aioth gaue a stroke with his dagger in the belly of Eglon King of Moab who oppressed the people of God with exceeding great seruitude and killing him himselfe was made Iudge ouer the people But thys deede is not conuenable neither dooth it agree with the doctrine Apostolicall For S. Peter teacheth vs to be obedient not onely to good and ciuill Lords or Princes but also to the wicked and troublesome For this is most gracious when for the cause of conscience and loue of God any one endureth iniurie or suffereth vniustlie In thys case then when so many Romaine Emperours persecuted tirannously the fayth of Iesus Christ and a great multitude as wel of the Nobles as also the meaner sort were conuerted thereby to this fayth they were praised commended because they resisted not but endured pacientlie and with courage the death for the loue of Christ Iesus as we may see manifestly in the holy Legion of the Thebanes Shoulde we then rather iudge and esteeme that Aioth had kild an enemie then one that was a Gouernour of the people albeit he was a Tyrant By this reason we read in the old Testament likewise that they were put to death which killed Ioas King of Iuda although hee had left the seruice of God and the sonnes of them were reserued aliue according to the cōmaundement of the Law Now thys shall be dangerous to the people and theyr Gouernours if any one by particuler audaciousnes and presumption attempt the death of such as present the chiefe office although they bee Tyrants for often-times in such dangers the bad commeth sooner in place then the good and the Empire or signeurie of Kings is as burdenous and intollerable vnder the wicked as vnder tyrannie therfore according to the sentence of Salomon The wise King doth dissipate the wicked and vngodlie Then by the like presumption the losse of the King bringeth more daunger and damage to the people then profite
holy Scripture see the outward part but God onely regardeth the inward God reserueth to himselfe the examinations of the intents and thoughts of men wherefore presumest thou then to iudge the hart of thy Soueraigne when thou sayst he will doe but as such a King or such a Queene Art thou a Prophet or hath GOD reuealed to thee the minde thoughts of the King It is not for thee beeing a seruaunt and Subiect to iudge thy Maister but it appertaineth to the Maister to iudge his seruaunt thy offences are the cause of thys temerarious iudgement A man can haue no better censure of others then of himselfe for he is of this nature that he thinkes others doe erre in what himself erreth so because thou art a lyar and deceiuer of thy King thou iudgest his Maiestie after thine own affections and in respect thou art not capable of any good therefore thou attributest an euill end to all good works eyther because thou valuest them as nothing or for the enuious wyll thou bearest to the King The Sunne whose radiant beames passeth thorow the glasse receiueth his collour of the same glasse in like sort the iudgement which passeth the hart of a wicked man must needes be wicked because hys hart is painted wyth a wicked collour so thy euill opinion of the Kings deedes proceedes but from thyne owne euill disposition A wande thrust neuer so right into the water seemeth crooked and broken euen so thy broken vicious and rebellious hart censureth the sound actions of the King to be broken as the sicke-man that reiecteth good wholesome meates and imagineth them to be bitter because himselfe hath lost his taste The deuill seeing hee could not ouer-come by slaunder the good workes of Iob iudged wickedly of hym that what he did was doone to an euill end and therefore he sayd to God The good which Iob did was rather for his owne profit then his loue King Dauid wyth a holie intent sent to visite Ammon King of Ammon to comfort hym after the death of his Father Nahas but the people sayd incontinent that Dauid had sent priuie Spyes for inuasion of the Kingdome So Leaguer in like manner thou interpretest to an euill end the good endeuours of the King as also of hys followers and faithfull Subiects The better sort of people because they are well minded iudge euer-more the better way and wyll themselues excuse the bad dealings of theyr neighbours so much as in them lyeth to performe Ioseph in Egypt excused so much as he could the mallice of hys Brethren who enuiously had sold him into that Kingdome saying to them That God had permitted it for their profit and the succour of so manie people Saint Stephen excusing before God the mallice of hys persecutours that stoned him sayd they did it through ignoraunce so to make lesser the faulte of hys enemies Euen so the mallice or good inclination of each ones hart is cause of their iudgements good or euill The naturall heate in a man that is healthfull of good nature complexion consumeth all that he eateth and conuerteth it into good blood as by the like example the man that feareth God is enflamed wyth his loue turneth what-soeuer he beholdeth to profit therby but the wicked conuerteth euery thing to euill A good man giueth credite to all good wordes sayth Salomon and thys facillitie in beliefe is not to be blamed in him but rather commended Thys is the holy simplicity of the Doue which Iesus Christ commended to his Apostles wherein consisted that they should not be malicious they should iudge well of all and take in good part what-soeuer they saw doone by their Bretheren The Gabaonites came to Iosuah with an euill disposed will and betrayed the holy person and people of GOD by theyr falshood deceits and so long as Iosuah with his followers did well these Gabaonites woulde not beleeue but that they were come to beguile them Charitie thinketh no euill or misiudgeth of anie one A good man hath no eyes to looke on the faultes of another but thou that art wicked hauing lost both charitie and the vertue of obedience thou considerest rashlie thinking others to be sinners and thy selfe iust Our Sauiour reprooueth thee where hee sayth Hypocrite thou seest not the great beame in thine owne eye but thou well notest the lyttle moate in thy neighbours eye It is a great matter that not caring for thine owne conscience thou art become so busie an examiner and inquisiter of the deedes of thy Superiours as thou wylt see and pry into theyr thoughts wherein thou shewest thy selfe but a foole that hauing to correct so many faults by thee committed beeing a Subiect thou wilt presume to iudge of thy King Prince as also hys Seruaunts whose deedes imploied to a good end by thee are misconstrued and iudged after thyne owne fancie In the old Law God forbad the Priest to iudge presently of the Leper but to let 7. dayes first be past If then God wold not permit the priest to iudge so suddainly of the Leper whom he manisfestlie beheld thinkest thou he wyl suffer thee beeing a Subiect to iudge of thy King and of the mallice which thou sayst is in hys hart where-into thou hast no eyes to discerne Thou Leaguer thou examiner of the hart and thoughts of thy King remember the chastisement of God on the Bethsamites because they would needes so curiously looke search into the Arke of the Testament as it passed thorow their Countrey God smote to death three-score and ten men of the chiefest sort and fifty thousand of the common people The hart of thy King is as the Arke inscrutable much more interiour and secrete are the intentions of a Kings hart and his seruaunts then were the tables of the Law the vessels for the Manna or the rod which was within the Arke of Israell If then thou weenest so curiously to sift and examine the thoughts meaning of thy King being good and iust yet notwithstanding interpreted by thee to an ill ende thou canst not escape the punishment which God inflicted on the Bethsamites iudge not then rashlie nor detract thy King The Apostle saith detracters are abhominable before God then speake wee in general how much more abhominable are such subiects as dare detract against their King and Superiours All these detracters and slaunderers promise to themselues by their rebellion a high step into glory hauing hetherto lyued at theyr ease on robberies and spoyles made on the faythfull French-men But ô God! howe farre of are they from theyr account hauing in hatred the bridge of true repentance with solemne acknowledgment of theyr offences ouer which all sinners that are Christians must of necessity passe What-soeuer good the K. doth thou art in such sort possest with the spirite of dissention as thou sayst it is no more then a Dreame or fantasie Thou blamest the Catholiques that they
scattered in the vineyard of the innocent whose death shee had before sollicited Dyed not Athalia who put to death all the royall Children of Ochozias whereto withstood the high Priest Iehoiada that reserued Ioas in whom the reigne was afterward established and made peaceable But very true is it that when Ioas fell into forgetfulnesse of thys good turne hee consented to the death of Zacharia sonne to Iehoiada for which cause God suffered that he shoulde be slayne by hys owne proper seruants which notwithstanding none of the sacrificing Priestes nor Prophets woulde attempt or perswade considering that aboue all things the person Royall is to be reuerenced How many Prophets were in tymes past put cruelly to death by Kings who neuer excited any tumult against them but rather councelled and induced them to repentance Esay was parted through the myddest of the bodie with a Sawe by the commaundement of the King Manasses Ieremie was kept prisoner vnder Zedechias by the Gouernours of the Lande of Beniamin The three Children were cast into the midst of the fiery Fornace by the commaundement of Nabuchodonozer King of Babilon Daniel was two seuerall tymes cast out to the Lyons vnder the raigne of Pagane Kings Yet reade we not that these dyd so much as speake euill of the Princes Magistrates that gaue such sentence on them Looke then vpon our Sauiour Christ hymselfe the true example of iustice albeit hee knew the wicked intent of Pilate did he make any acknowledgement of hauing power from aboue Where dyd he commaund to force the cruell Magistrates albeit he could haue done it when himselfe pleased Moreouer did he not reproue the wish of S. Iames and S. Iohn who desired that fire might discend vppon Samaria because theyr entrance there was refused S. Paule albeit he were smitten before the Prince of the Priestes dyd he not freely say He knew not his greatnes when he reproued him For it is written quoth he Thou shalt not curse or speak euill of the Ruler of the people howe much lesse lawfull is it then to attempt any ill against hys person But still thou obiectest that the King is of a contrary Religion The late King whom thou dydst murder was not he a Catholique yet in thy bloodie passion hast thou not slaine him cōtrary to the will of God And shold it be that our King were of a contrary Religion and an enemie to the Lawes of God which hee is not but feares honours him cherisheth his subiects both of the one and other Religion would gladly pacifie hys Kingdome requires to be instructed if he were in errour is that sufficient cause for thee to kyll him whom GOD alone hath lifted to thys authoritie The contrary were more necessary rather as S. Paule sayth To ouer-come euil by dooing good so that our good works may serue to stop the mouthes of ignoraunt and foolish men whereby those may be confounded that esteeme Religion to be an enemy to the publique quiet For who doubts that Nabuchodonozer was not a man of pernicious opinion when hee destroyed the Temple ouerthrew the Altar pyld away the holy Vessels led captiue the people of Israell into Babilon and constrained many to worship the Image which he caused to be erected yet neuerthelesse so farre were these people from conspyring against him as Baruch the Scribe to Ieremie in the name of them wrote to the Iewes that remained at Ierusalem that they should pray for the life of Nabuchodonozer King of Babilon and Balthazar hys Son See Daniell himselfe was not he faithfull to Darius and Cyrus theyr successours Albeit he was a stranger and a Captiue found he not grace of thē for hys loyall seruice yet notwithstanding he was by nation a Iewe the other Gentiles he the seruaunt of God the other Idolaters he a Prophet of God the other blinded in al their doctrines I would haue all the Prophets alleadged find me but one that vnder any pretence whatsoeuer it were dyd at any tyme take Armes against hys Prince yet were they vsed but as vagabounds glad to lyue in Mountaines in sollitarie and desert places to escape and not to mooue persecution S. Iohn the fore-runner of our Sauiour Iesus Christ saw in his time Herode Idumean a counterfeit Iewe vsurpe the Realme of Galilee and Iurie he knew the Romaines to be Gentiles and Idolaters that they had by force not right depriued the people of Israel of theyr lybertie brought them to be tributarie ordained Gouernours after theyr owne minde and doone such things against the people of God as hee myght well complaine on and lament did he for al that purpose any thing to their preiudice or teach them to reuolt against theyr Empyre The Pharisies came to hym for counsell gaue he them any meane to mutinie against the Romaines The Souldiours and men of war came to hym sayd he any thing else to them but that they should remaine contented wyth their wages Dyd he say to them that the Romans ought not to raigne or because it was permitted that therfore they should rise agaynst them Moreouer Herodias molested him King Herode hated him because he was not a pleaser of theyr persons He knew wel that his death was plotted by Phillips wife dyd hee therefore animate his Disciples to sette themselues against her or Hered or dyd he practise any meane to escape Nothing lesse but willingly entred the pryson submitted hys necke to the Executioner offered himselfe to the death hauing good meanes by hys followers that day by day visited hym to rayse a mutinie among the people for his deliueraunce For how should hee haue prepared the Lords way if at that time and place hee had shewed himselfe impacient Hee was the fore-runner of hym that taught him to obey pay tributes doe the rest of hys dutie to the Princes of this worlde albeit they were Pagans and Idolaters That it should be so our Sauiour IESVS CHRIST dyd hee euer preach or permit that any one should styrre against Caesar he so much despised it as beeing demaunded if it were lawfull to pay hym tribute or no hee aunswered Giue vnto Caesar that which is Caesars and vnto God that which is Gods I say furthermore himselfe although he was poore yet paid he the Trybute for him and S. Peter commanding him to take out of a Fish a peece of money to dyscharge there-with his duetie Hee sawe the Publicanes and gnawers of the people to be exacters ransackers of poore soules vnder pretence of seeking the Romaine Princes right neuerthelesse he neuer did or would take occasion to murmur but himselfe haunted to the Publicans and dyd eate drinke wyth them He well noted the ambition of the Kings of the Gentiles saying they would stand vppon the tytles of gouerning yet did hee euer animate the people to chase them frō their seates He knew the cruelty of Herod the iniustice
assisted by God did not sustaine and restore it hardlie should she find any other to helpe her with recouerie of health albeit this is not the first time that Fraunce hath been deuided into Leagues and partialities after which it hath beene reunited and reconciled For the disease of this estate is so sharpe and violent albeit the cause thereof is well knowne to all as if it find not an aunswerable remedie by the admirable prescription of some speciall and no vulgare Phisition vndoubtedly immediate death will ensue Which were great pittie my Lordes that Rebels should so doe after they haue mangled dissipated and spoyled it vnder collour of reformation and pretence of Religion haue likewise brought in the Spanyard euen to the verie hart of the estate and then caused him to discend into Brittaine Prouince to enrich himselfe with the publique ruines and hauocke of French-mens goods Doe ye not already behold that the Spanyards are Maisters within Paris Doe yee not see them gorging the riches treasure of the Cittizens See yee not likewise how they handle the foolish people that when they come to acknowledge theyr fault they are so feeble and faint-harted as they easily chase driue them forth of their houses wherof they presently will haue the authority and disposing beside eyther by faire meanes or force deale with theyr wiues theyr daughters and their seruaunts It is easie as Pindarus saith for the rude base multitude to trouble and ouer-turne a great Cittie but to bring and re-establish it in the former florishing esttae requireth a little more paine and trauaile For such onely can doe that to whom God as the true Gouernour giueth the means and counsell how to performe it The King alone can re-establish Paris and the Spanyarde assisted with the Rebels both without within gapeth but for the generall ruine therof The King labours to preserue it as beeing his proper heritage and principall seate of the Kinges the Spanyard imployeth his daily paine for the losse therof accounts it best to vse it as a garrison a pernicious garrison a garrison which will be the miserable end of the greatnesse and excellencie of Paris for whose safety the King endured before it the discommodities of a long siedge desiring rather to recouer it by reason and reknowledging of offences past thē to take it by force and so commit it to sack the Souldiours spoyle Therfore thou needest not accuse the King because so long time he besieged Paris with no other intent rather heereby thou shouldest conceiue an argument of most wonderfull and debonnaire kindnesse or rather a princely fatherlines towards his Subiects who are as deere to hym as his naturall Children What man is he so foolish that will thrust fire into his house vnder shadowe that it is occupied by his enemies if he haue the meanes left to chase them away or to make them become hys Freendes VVhat Father is it beeing neuer so greeuously offended with hys Sonne will therefore immediatly worke his death or destruction Will he not rather vse discretion and tarry the time wherein by necessitie or other kinde of trauersing hee may bring him againe into the right way or acknowledgement of hys fault In vain were it to doubt otherwise marrie if the sonne perseuere long time stubborne and the Father be seuere in the end he will chastise him according to his deserts The King then hath proceeded like a good Father of a familie hauing vsed incredible pacience and kindnesse euen till the extremity when he might haue ruined and confounded all his enemies God therefore will permit him a double recompence and if heereafter the Rebelles be handled by his Maiestie more rigorously themselues thereof haue giuen him iust occasion It is harde to order or well guyde an aduice and deliberation for reducing a Kyngdome vexed wyth troubles and sedicions into a sounde assuraunce as the Pylot what-soeuer experience he hath findes it difficult for him to guide the Shyp when he is hindered with exceeding rough Seas and extraordinarie tempests when he shall be dryuen from hys right course of Nauigation and see the vessell begin to splyt and shyuer against the Rockes being vnable longer to man the stearne But GOD gyueth grace to the King as a most good assured expert Pylote to recouer the Barque of the Common-wealth of Fraunce so menaced and in danger of ship-wrack to the confusion of all his enemies And nowe to returne to you my Lordes loue yee better to lyue miserably vnder the tyranny of them that would destroy yee then vnder the sweete and agreeable subiection of the most gracious King on the earth Who makes no spare of himselfe but standes exposed to all daungers to winne you by his Armes and by the assistance of so many great Lords and Gentlemen to re-seate peace quiet and tranquillity As Pindarus writes comparing Peace to a fayre and mylde weather which causeth aboundance and fertilitie of all good things and is as he saith the soule of the spirite and thought the daughter of Iustice that conserueth and maintaineth the greatest Citties hauing the most excellent keyes of counsell and good deliberation VVyll not you then trauaile with your King to gaine thys fayre and precious Iewell Will not you followe him to chase hence the cruell dysquieters of your Countrey Loue ye better to consent to theyr inuasion to loose and bury your selues in theyr Conquests then liue vnited to your King in peace in your Houses and Castels wyth your Wyues and Chyldren Wyll yee suffer your selues to fall head-long into thys discorde which ingendereth nothing but confusion which in such sort dazeleth the very greatest spyrits as they shall not see and know what is good for them How soueraigne a vertue is it to counsell well and howe equall there-with is it to listen good counsell and follow it It is greatly to bee feared considering the mallice of these Rebels that it bee not saide of this estate as Cicero wrote of the Romaine common-wealth the shaddowe whereof to our great paine remaines in this kingdome Sedition is lightly mooued and oftentimes on very small occasion but suddainlie it engendreth dyuers troubles as raging stormes and tempests that sundry wayes tosse and turmoyle the Common-wealth and sometimes it falles out that the Author of these broyles dooth as the Bird who hauing got bird-lyme by chaunce into her winges the more shee striues to loose her selfe the faster her winges cleaue together with the lyme If then wee woulde haue the Common-wealth to liue and florish let vs liue in agreement with our King for concorde is the verie soule of the Common-wealth The vnitie which you haue followed vntill this present is contrarie both to your quiet and welfare of the state Perceiue yee not by the disorders heere engendred by the enemies of the Realme that their entrance was made onely to triumph ouer you And will yee forget your selues so much as