Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	henry_n	king_n	6,468	5	4.2184	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14602	Martine Mar-Sixtus A second replie against the defensory and apology of Sixtus the fift late Pope of Rome, defending the execrable fact of the Iacobine frier, vpon the person of Henry the third, late King of France, to be both commendable, admirable, and meritorious. VVherein the saide apology is faithfully translated, directly answered, and fully satisfied.	R. W., fl. 1591.; Sixtus V, Pope, 1520-1590. De Henrici Tertii morte sermo. English.; Wilson, Robert, d. 1600, attributed name.	1591 (1591)	STC 24913; ESTC S119314	34,762	46

be wiped out how at that notable occision and famous slaughter surnamed the great massacre being but a stripling boy hee bathed and embrued his hands with innocent bloud which doubtlesse hath since béen so well repayed vpon the heads of the murtherers as fewe of them consorted in the worke whom God did not after marke out with some notable iudgement in so much as euen the Catholiks themselues haue obserued that most of them came to euill ends some of them being afterward endited conuicted and hanged vp for malefactors others desperatly murthering and hanging themselues and they who were inriched by the spoyle dying so beggerly so miserable and poore as not a peny was left to buy a halter but for thē who were the slaughter-masters and ringleaders of that ryot it is playne and manifest how God hath plagued and scourged them considering how the Guize himselfe was prickt stabd to death the Duke of Ioyeuse was slayne in the battaile at Coutraz the late King Henry murthered with an infectious knife and Charles the 9. his brother as some say poysoned or dyed as others report of a fluxe of bloud which at his mouth his eares and nostrils yea at euery passage both vpward and downward issued from him euen as it were vomitting out in his death the bloud which in his life hee had so egerly suckt and certainly God plagued the house of Valoys for that of foure brethren wherof three successiuely raigned no seede was left to sit vpon the throne I speake not of the Marshall d' Retz of Catharine d' Medices Queene Mother and monster of France nor many other moe whose deaths albeit they were suspected yet for that they were doubted I leaue them as matters of vncertaintie But wonderfull it is to consider how manifestly God alwayes auenged himselfe vppon the Leaguers and other French persecuters During the rage and furie agaynst the Saints which were in Prouence in Merindol and Cabriers which was soone after the yeare 1530. how did God note out the chiefe persecuters with some apparant memorable iudgement The Lord of Reuest high President of y e Parliament at Aix ran mad and dyed Lewis d' Vaine was drowned in the riuer of Durance Bartholomeus Cassaneus was striken with a sodayn death Miniers Lord of Opede being not able to voyd it was burnt with his owne vrine and with much impatience and blasphemie consumed away Ihon de Roma a Iacobine Monke and chiefe Inquisitor in this persecution rotted peece meale and dyed in such stench as being dead men were fayne with a hooke to dregge him into a ditch Soone after all this succéeded Henry the second King of France a grieuous oppressor of the Church who aduancing himselfe at the Turney was striken with a speare into the brayne and dyed after him succeeded Francis the second who after one yeares raigne and little more was taken away by an Impostume in the head I speake not of Francis the olde Duke of Guize who was slaine by Poltrat with a dag before Orleans neither of the Marshall of Saint Andrewes who dyed before Dreux nor of the Constable of France who was slayne at Paris nor speake I of the late Cardinall of Lorraine shamefully strangled with a corde nor of Francis of Valoys whom some report to haue dyed of a venereous contagion others gather by the arraignement of the Lord of Salceede that he was subtilly and secretly made away but as they were profest enemies and persecuters of the Church so were they scourged for their crueltie and what shall befall the remainder since of so cursed a crue so many still remayne I cannot I dare not prophecie but sure I am that God is iust and will not tolerate so foule offenders to triumph in impunitie Neuerthelesse what I haue sayd to this ende haue I sayd it that all the world might see that they were not the offences you dreame of for which GOD deliuered vp this King to so open a iudgement not for reciding or falling away from you but rather for cleauing too fast vnto you for that foolish and indulgent loue he carried toward you and for his mortall hate agaynst y e Church and Saints of God whom as with other he persecuted so with other he perished so that whatsoeuer his offences were wee all confesse he was a grieuous offender But how then shall Peters successor therefore say to a Monke as the holy Ghost sometyme sayd to Peter Arise and kill Was there no choyce no discretion no difference to bee made Harke Sixtus a Poet can teach thee wit Etsi ego indignus qui haec patiar tu tamen indignus qui faceres Euery man is not meete to execute iustice vpon euery offender suppose thy father had deserued death yet art thou an vnfit man to appeale him but more vnfit to bee his executioner What if Saul deserued to bee depriued of his kingdome yet was not euery priuate man to lay vnhallowed hands vppon him and graunt wee that Henry had heynously offended will it therefore in reason followe that euery miscreant Monke shall dare to pray vpon him Saint Paule could not beare it that a Bishop or man of a spirituall profession should be a striker and may he be a murtherer Nay your selues deliuer vp to the secular authoritie whō before ye haue for heresie endited and condemned to shew that ye may pollute your hands with no bloud no not of most capitall transgressors and may yee bath your hands in innocent bloud We knowe he had highly offended the Maiestie of GOD but in regard of you we dare auouch him innocent But suppose he had as deepely offended you the positiue lawes giue this fauour to an offender that notwithstanding hee hath been alreadie arraigned endited condemned and at the place of execution stand readie to be executed yet he that shall offer violence to slay him shall stand as lyable to lawe as if he had slayne another man Is there such fauour affoorded to an offender after iudgement and may ye murther him whom ye neuer condemned neuer conuinced neuer accused It was requisite that before your rigorous and deadly execution ye should depose and depriue him from al kingly titles and authoritie did ye euer so depriue him It was expedient that before that depriuation yee should first excommunicate him for while he was a member of the Church he must néedes be the head of his kingdome did yee euer excommunicate him Before yée could proceed to the Ecclesiasticall censure agaynst him ye should first haue conuinced him as worthie of it did ye euer so conuince him Where was hee conuented when was it pleaded who were the witnesses what were the crimes obiected against him Forsooth he refused to assist the quarrell of the League a shamefull vntrueth he onely preuented the practises against his person which were coloured by the quarrell of the League Yea but he caused the Guize be slaine who was y e Champion of the Church good reason

there was to doo it because the Champion of the Church had conuerted his forces which were bestowed for the Church defence to maintaine vphold a ciuill quarrell as namely the subuersion of the king and inthroning himselfe in the kingdome beside all this I speake not of that foule indignitie which he offered the King when he forced him out of Paris such a presumptuous and trayterous deede as could not bee punished with lesse then death but howsoeuer the King had trespassed yet being a King he ought to be solemnely endited and not secretly bought and sould his cause should be formally heard and not closely smothered his iudgement should be publikely notified and not in a corner contriued his person should be arrested not murthered Notwithstanding sith God in his secret counsaile had so decreed it let vs beare it as we ought and lay the fault of so foule a murther where in right equitie we ought You did foretel it that he was like to come to some strange shameful end but whose was the shame a riotous ruffen hath beset the way an innocent is intrapped his mony is takē his life lost his body shamefully māgled say foolish Apologizer whose is the shame Is this a proofe to approue the murder of a King Suppose y e tower of Silo had fallen vpon his head is he therfore a greater sinner I tel ye no hast thou not read it that al things come alike to all and that the same condition is to the iust and to the wicked and that many times the wicked liue in prosperity and dye in peace that their horne is exalted as the Cedar in Lebanon as Tabor among the mountaines when iust and vpright men are as a bottle parcht in the smoake when such as Iob ly scraping vpon a dunghill did not Pilate sit vpon the bench when Christ stoode at the barre were not the Apostles martyred the Prophets murdered the sauiour of the world crucified All cut off by strange and shamefull ends yet no man can conuince either him for a Sinner or them for malefactors and why then should Henry so dying be adiudged to die a reprobate Ah Sixtus now doost thou speake as Antichrist now doost thou vsurpe the sword and seate of Christ art thou already come to iudge the quick and dead Is there no remission for his sinne no pardon to be expected no praiers to be powred no hope but hell Uile murderers how delight ye in bloud not content to kill the body but to adiudge the soule did yee see his soule descending to the lower partes did ye heare him desperately crying my sinne is greater then I am able to beare Did yée heare God pronounce the sentence vpon him depart accursed but where then is Sixtus and where is Clement if Henry be in hell full well ye teach vs to despaire of your selues who endeuour to rob vs of so rich a hope but rather had I yee should burne me for an heretick at a stake then enroll me for a Saint in your Calender vncharitable vnchristian wretches condemning for reprobates vnto euerlasting death whose names God hath written in the book of life and canonizing for martirs whom Turkes and Pagans would detest as murderers but what ground had Sixtus to charge him with finall impenitency Who euer saw so deepe into his soule Who knew what sobbes what groning what secret griefe might harbor in his heart But neither did hee sorrow so in silence as no signe of repentance was left behinde in the presence of the standers by who with watery eyes beheld him he made an humble confession of his faith powred out his praiers to God receaued the Sacrament confessed himselfe to a Frier desired pardon for his sinne besought God if it might bée to lengthen his dayes that for his life past hee might make some amends sée sée what signes of impenitencie what tokens of distrust are here After that bethinking what might become of his people he bequeathed them into the hāds of Nauarra whom he specially charged to be carefull ouer them yea but he cried for vengeance vpon the authors of his death euen a little before his death So cried Dauid vpon his death-head against Ioab and Shimei charging his Sonne Salomon that for the offences they had committed against him hee should not suffer them to goe to their graues in peace and yet was Dauid neuer charged with impenitence as Henry is for the same reason ye might first haue inquired whether it were in his hands to pardon them or no for Dauid doubtles if he could haue pardoned Ioab or Shimei had neuer exclamed for vengeance on them but it lay not in his power to pardon them such offences as are committed against our priuat state or particular person wée may and must forgiue them yea though they be seuenty seauen times committed but an indignity offered to the person of a King toucheth euen God himselfe because they represent the maiesty of God for which God graceth them with a title of his owne I haue said it yee are Gods therefore in reason the remission of such offences must be resigned vp onely to God could not Dauid pardon Shimei which had but barely railed on him and must Henry either pardon a crue of damnable conspirators which so prophanely murdered him or must he be adiudged to dye impenitent But how know ye he did not pardon them Because he coniured Nauarra and such as stoode about him to take vengeance of those whome he surmised to bee the authors of his death yea so he might and yet pardon them to for when Christ saith forgiue his meaning is not that euery notorious offender should be acquit from outward censure of lawe for that were to peruert iustice and to ouerthrow all ciuill discipline but to forgiue him is to intreate God for him that his body being punished to the example of other his soule at the great iudgement might be saued and certainely if he might punish a traitor in his life I see no reason why he might not as well doo it at the poynt of death for why the time cannot alter the nature of the action but if it were iniustice to remit him before hee could not with equitie pardon him then therefore well might he say to Nauarra as Dauid said to Salomon Suffer not those murderers to goe to their graue in peace yet be translated to Heauen as Dauid was wherof wee nothing doubt but though his sinnes were as red as scarlet his hands all steyned with the bloud of Martyrs yet through the aboundant grace of him who forgaue vnto Paule those many afflictions he said vpon the Church we assure our selues that mercy is shewed vnto him and all is washed away as white as snowe yea but what will ye say if beside all this he bequeathed the succession of his Kingdome to Nauarra a pronounced and excommunicate heretick must we not then say he dyed in his sinne Yea

to the resurrection of Christ when the Prophet speaketh of a worke he will not be vnderstoode of any vulgar or ordinary matter but of some rare some famous and memorable exploite as where it is saide of the creation of the world The heauens are the workes of thy hands and againe the seauenth day hee rested from all the workes which hee had made but where hee saith It is done it is vsuall in Scripture to vnderstand such a thing as falleth not out by blinde chance by hap hazard by fortune or at all auentures but by the expresse wil prouidence disposition gouernement of God as when our Sauiour saith Yee shall doo the workes which J doo and greater then these shall yee doo and many such like places in holy Scripture but where he saith it was already done he speaketh after the manner of other Prophets who for the certainty of the euent are wont to foretell of things to come as if they were already past for the Philosophers say that things past are in nature of necessity things present in a state of now being and things to come to be merely contingent that is their iudgement in regarde of which necessitie the Prophet Esa foretelling a long time before of the death of Christ said euen as after it was saide againe hee was lead as a sheepe to the slaughter and as a Lambe before the shearer hee opened not his mouth And such a thing is this whereof wee now intreate this which hath happened in these our dayes a worke famous memorable and almost incredible a worke not wrought without the speciall prouidence and gouernement of the almightie a Monke hath slaine a King not a painted King one figured out vpon a peece of paper or vpon a wall but the King of France in the middle of his army being hedged in with his campe and garde on euery side which in deede is such a worke and so brought about as no man will beleeue it when it shall be reported and the posterity perhaps will repute it for a fable That a King should dye or should be slaine men are easily induced to thinke it but that he should thus bee cut off the world will hardly beleeue it as that Christ should bee borne of a woman we do easily acknowledge it but if ye adde further that he was borne of a Virgin my humane wit cannot subscribe vnto it likewise that Christ should dye it is as easily beleeued but being dead to rise againe because that to a naturall habit once wholy lost there is no retiring back againe in the reach of mans capacity it is vnpossible and by consequence incredible that a man out of his sleepe out of his sicknes out of a sowne or of an extasie should recouer himselfe againe for that in the course of nature such things are vsuall in humane reason we accord vnto it but a dead man to rise againe in the iudgement of the flesh it seemed so incredible that when Paule made mention thereof amongst the Athenian Philosophers they vpbraided him as a setter forth of strange Gods and other as Luke reporteth laughed at him and said we will heare thee about this matter againe therefore in such things as are not wont to fall out according to the custome of nature and common course of the world the Prophet saith that no man will beleeue when report shall bee made but yet when we remember Gods omnipotent power and captiuate our vnderstādings to the obedience which is through faith and to the will of Christ we are brought to beleeue for by this meanes that which naturally was vncredible is become credible therefore I which according to man doo not beleeue that Christ was borne of a Virgin yet when it is further added that it was done by the working of the holy Ghost aboue the compasse of nature I do verily assent and giue credence to it and when it is said that Christ rose againe from the dead according to mans wit I cannot yeeld vnto it but when it is saide againe that it was done by a diuine nature which was in him then doo I most assuredly beleeue it In like manner albeit according to the wisdome of the flesh and mans vnderstanding it be incredible or at least very vnprobable that so mighty a Prince in the middest of his campe so garded with such an armed troupe should bee slaughtered by the hands of one poore silly Frier yet when I call to minde on the other side the most heinous misdemeanour of the King the particular prouidence of the Almighty ruling in this action and how strangely and wonderfully God executed his most iust decree against him then doo I verily and stedfastly beleeue it for why We may not referre so notable and strange a worke to any other cause then to the especiall prouidence of God as we vnderstand that some there bee who ascribe it to other ordinary causes to fortune and chance or some such like accidentary euent but they which narrowly looke into the course of the whole proceedings may clearely see how many things were brought about which without the speciall supply of a diuine assistance could neuer be atchieued of any man And certainely wee may not thinke that God dooth loosely gouerne the state of Kings and Kingdomes and other so excellent and weighty affaires there are in the holy stories of the bible examples of this kinde to none whereof we can assigne any other author then God but there is none wherein more clearely shineth the superiour working of God then this which now we haue in hand Wee reade that Eleazar to the end hee might destroy the persecuting King and enemy of Gods people did put himselfe in danger of ineuitable death When as beholding in the conflict one Elephant more conspicuous then the rest vpon which the King was like to bee hee rushed violently amidst the route of the enemies and making way on both sides came to the beast gat vnder him and slew him with his sword which in the fall fell downe vpon him and crushed him to death and heare for zeale for valor of minde and for the issue of the thing attempted we finde some resemblance and equality but for the rest no one thing comparable Eleazar was a profest Souldier trained vp in armes and in the field one purposely pickt out for the battaile and as it oft falleth out inraged with boldnes and fury of minde whereas our Monke was neuer brought vp in such broyles and martiall encounters but by his trade of life so abhorring from bloud that happely hee could scarce indure to see himselfe let bloud hee knew before both his manner of death and place of buriall as that more like one swallowed vp into the bowels then pressed down by the fall of the beast he should be intombed in his owne spoyles but this man was to looke for both death and tortures more bitter than death such as hee could

not dreame of and little doubted he to lye vnburied besides many other poyntes of difference that are betweene them And well knowne likewise is the famous story of the holy woman Judith who to set free her owne besieged city and people of God took in hand an enterprise God doubtles directing her thereunto about the killing of Holofernes then generall of the enemies forces and in the end she did effect it in which attempt albeit there are both many and manifest tokens of a superior direction yet in the death of this King and deliuerance of the citie of Paris wee may see far greater arguments of Gods prouidence in as much as in the iudgement of man it was more difficult and impossible than that for that holy woman opened her purpose to some of the gouernours and in their presence and by their sufferance passed through both the gates and garde of the city so that she could not be in danger of any search or inquisition which during the time of assault is wont to be so straight that scarce a fly may passe by vnexamined but being amongst the enemies through whose tentes and seuerall wardes she must needes passe after some triall and examination for that she was a woman had about her neither letters nor weapons from whence might grow any suspition and rendring very probable reasons of her comming to the campe of her flight and departure frō her countrey men she was licensed to passe without any let so that as well for those causes as for her sex and excellent beautie shee might be admitted into the presence of so vnchaste a gouernour vpon whom being intoxicate with wine she might easily wreake her purpose This did shee but ours a man of holy orders did both assay and bring about a worke of more weight full of more encombrances and wrapt in with so great difficulties dangers on euery side as it could be accomplished by no wisdome nor humane policy neither by any other meanes but by the manifest appointment and assistance of God it was requisit that letters of commendation should be procured from them of the contrary faction it was necessary that hee should passe out by that gate of the citie which lead vnto the enemies campe which doubtles was so warded in that troublesome time of the siege that nothing was vnsuspected neither was any man suffered to passe to fro but after a most streight inquiry what letters he conueyed what newes he carried what busines what weapons hee had but hee a wondrous thing passed through the watches without all examination that with letters of credence to the enemy which if the citizens had intercepted without all repriuall or further iudgement he had surely dyed this was an euident argument of Gods prouidence but a greater wonder was that that the same man soone after without all examination passed through the campe of the enemies likewise through the sentinells and seuerall watches of the Souldiers and through the garde which was next the body of the King and in a word through the whole armie which for the most part was compact of hereticks hee himselfe being a man of holy orders and clad in a Friers weede which in the eyes of such men was so odious that in the places adioyning to Paris which a little before they had surprised whatsoeuer Monkes they tooke they either slaughtered or else most cruelly intreated Iudith was a woman therefore no whit hated and yet often examined neither carried she ought about her which might indanger her but this man was a Monke and therefore detested and came very suspiciously with a knife prouided for the feate and that not closed vp in a sheath which had been more excusable but altogether naked and hid in his sleeue which had they bolted out there had been no way but present execution these are al so manifest tokens of Gods especial prouidence as no exception can be taken against them nor could it otherwise be but that God euen blinded the eyes of the enemies least they should discrie him for as before we said albeit some there bee who vniustly ascribe these things to chance and fortune we notwithstanding cannot be perswaded to referre them to any cause but to the will of God nor truely should I otherwise thinke but that I haue subdued mine vnderstanding to obedience in Christ who after so wonderfull a manner prouided both to set at libertie the citie of Paris which then we vnderstoode to be many wayes in great perplexity and distresse as also to auenge the most heynous misdeedes of the King and to take him out of the world by so vnhappy and reprochfull a death truely we did heretofore with some griefe foretel that it would in time fal out that as he was the last of his house so was he like to come to some strange shamefull end which not onely the Cardinalls of Ioyeuse of Lenoncort and Paris but the Embassadour likewise which then was liedger with vs can wel auouch I spake for why we cal not the dead but men aliue to witnes of our words which all of them full well remember notwithstanding howsoeuer wee are now enforced to pleade against this haples King wee doo in no wise touch the Kingdome and royall state of France which as we haue heretofore so still hereafter we will prosecute with all fatherly affection and honorable regarde but this we haue spoken of the kings person onely whose infortunate end hath depriued him of all those rites which this holy seate the mother of all the faithfull and specially of christian Princes is wont to performe to Emperours and Kings after their decease which for him likewise wee had solemnised but that the Scripture in such a case dooth flatly forbid vs. There is saith Saint Iohn a sinne vnto death J say not for that that any man shall pray which may be vnderstoode either of the sinne it selfe as if he should say for that sinne or else for the remission of that sinne I will not that any man should pray because it is vnpardonable or that which sorteth to the same end for that man who committeth a sinne vnto death I wil not that any man should pray of which kinde likewise our Sauiour Christ in Matthew maketh mention that to him which sinneth against the holy Ghost there is no remission either in this world or in the world to come where hee maketh three sortes of sinne against the Father against the Sonne and against the holy Ghost the two former are not so grieuous but pardonable but the third is not to be forgiuen al which difference as the schoolemen out of the Scriptures deliuer it ariseth out of the diuersitie of the properties which are seuerally ascribed to the seuerall persons of the trinity for albeit as there is the same essence so there is the same power wisdome and goodnes of all the persons as we learne out of

the creede of Athanasius when hee saith the father is omnipotent the Sonne omnipotent and the holy Ghost omnipotent yet by way of attribution vnto the Father is ascribed power to the Sonne wisdome and to the holy Ghost loue each whereof as they are called properties are so proper to euery person as they cannot be put vpon another and by the contraries of these properties wee come to knowe the difference and weight of sinne the contrarie to power which is the attribute of the Father is weakenes so that whatsoeuer we commit through infirmitie and weakenes of our nature may be said to be committed against the Father the contrarie of wisdome is ignorance through which when a man offendeth he is saide to offend against the Sonne so that those sinnes which are committed either through mans frailty or ignorance may easily obteine a pardon but the third which is loue the propertie of the holy Ghost hath for his contrarie ingratitude a most hatefull sinne whereby it commeth to passe that man dooth not acknowledge Gods loue and benefites towards him but forgetteth despiseth and groweth in hatred of them and so at length becommeth obstinat and impenitent and this way men offend more grieuously and dangerously toward God then by ignorance or infirmitie therefore these are called sinnes against the holy Ghost which because they are not so often so easily forgiuen not without a greater measure of grace they are reckoned in a sort vnpardonable when as notwithstanding onely by reason of mans impenitence they are absolutely and simply vnpardonable for whatsoeuer is committed in this life though it be against the holy Ghost yet by a timely repentance it may be blotted out but he that perseuereth vnto the end leaueth no place for grace and mercy for such an offence or for a man so offending the Apostle would not that after his death we should pray And now for that vnto our great griefe we are giuen to vnderstand that the foresaide King dyed thus impenitent as namely amidst a knot of hereticks for of such people he had mustered out an army and likewise for that vpon his death-bed hee bequeathed the succession of his Kingdome to Nauarra a pronounced and excommunicate heretick and euen at the last point and gaspe he coniured both him and such like as were about him to take vengeance of those whome he suspected to be the authors of his death for these and such like manifest tokens of impenitencie our pleasure is that there shall no dead mans rites be solemnised for him not for that we doo in any sort preiudice the secret iudgement and mercy of God toward him who was able according to his good pleasure euen at the very breathing out of his soule to turne his heart and haue mercy vpon him but this we speak according to that which came into the outward apparance Our most bountifull Sauiour grant that others being admonished by this fearefull example of Gods iustice may returne into the way of life and that which hee hath thus in mercy begun let him in great kindnes continew and accomplish as we hope he will that we may yeeld vnto him immortall thankes for deliuering his Church from so great mischieues and dangers Dixit insipiens And hauing thus definitely spoken he dismissed the Consistorie with a blessing O terque quaterque beati MARTINE MAR-SIXTVS This foule defence a Frenchman late defied And wisely wrote his censure of the same His censure pleasd yet one of Rome replied A homeborne Iudge could not the cause defame The French were parciall for their Henries sake Why then quoth he twere good some stranger spake With that they spied and calde and causd me stay And for I seemd a stranger in their ey I must be iudge twixt France and Rome they say And will quoth I nor can I iudge awry Sixtus was Pope and popish was your King I both dislike list how I like the thing A reply against the former Apologie COnsidering in my minde both often and earnestly and bending my thoughts to muse vppon those things which by the instinct of Satan are lately come to light me thinkes I may rightly inuert that saying of the Prophet Abacuk A word is spoken in our daies which no man will beleeue that it should be vttered The King of France is done to death by the hands of a Monke a deede prophane and irreligious but yet I speake of a sinne exceeding that the deede is remitted excused defended commended extolled and that by the mouth of the Pope heare O heauens and hearken O inhabitants of the earth whether such a thing hath bin in your daies or yet in the daies of your fathers When I call to minde the fact of the Monk I detest and abhorre him but when I heare the voyce of the Pope as one that had seene a monster I stand in a maze and wonder at him and surely good cause there is to wonder I thought it had been incident to man onely to commit sinne but to commend sinne I iudged it proper only to y e diuell therfore Satan auaunt but these are the latter dayes iniquitie must needes abound Was it not enough to disturbe the common peace to alienate the hearts of the Commons to stirre vp a restles and factious Rebell to muster out a league of mutinous and riotous conspirators to discountenance and ouerbeare a lawfull King to weaken to disauthorize and last of al most furiously to murder him but presently they which stand in the gate must laugh at it the drunkards make songs of it and thou thy selfe Sixtus like a parasite vpon a stage applaudest vnto it factum pol optime there there so should it goe but accursed be they which reioyce in iniquitie and woe be to them which call euill good Notwithstanding howsoeuer the Apologie of so hatefull a fact were execrable yet if it had bin vndertaken but by some smooth tongd Iesuit or pettie Priest or had but one Frier clawed another I could in some sort haue suppressed my griefe with silence for what is it that hath thus incited me a forrainer to the countrey a straunger to the cause saue as it generally concerneth the whole Church what is it I say that thus hath prickt mee foorth to so austere a censure and contradiction but for that I find the fact excused where specially it ought to haue been condemned for that I finde it commended where it ought to haue béen seuerely punished for that no meaner man then Sixtus himselfe the Arch-priest and Prelate of the Romish Sinagogue the Uicegerent of Christ the porter of heauen the Supporter of all Christendome hath vndertaken so damnable a defence This is it I say which hath made me a confuter which how well I haue performed or whether I haue performed it or no it mattereth not I haue sufficiently confuted whatsoeuer I haue but published or barely translated nor needeth an ill fauoured face a Poet to stand