AN ANSWER TO THE LAST TEMPEST AND VILLAINY OF THE League, upon the slanders which were imprinted by the same, against the French king.  
ENTITLED: A Declaration of the crimes whereinto the Catholics do fall, in taking the king of Navarre his part.  
Translated out of French into English by T.H.  
SIC CREDE  
Printed at London for Cuthbert Burby, and are to be sold at his shop under Saint Mildred's Church in the Poultry. 1593.   

ARTICLES.  
BY divine and human right, HENRY of Bourbon, aught to be acknowledged of all kings, princes, Lords, and commonwealths of Christendom, especially of the natural Frenchmen, the most christian king of France and Navarre.  
2 And so, as he ought to be assisted by them in his defence against the Spaniard, chief of the League, who is risen up to suppress the liberty, as well of the Church, as of the French government.  
3 All those which do discharge themselves of such a duty, do obey the commandment given by the prophets, jesus Christ, and his Apostles.  
4 All those which do the contrary, are declared to be seditious, mutinous, and rebellious, by the express word of God, and by the holy Articles of the holy Catholic and Christian church.  
5 They also declare themselves enemies of nature, and violaters of the fundamental laws of the realm.  
6 By their looseness, rebellion, & treason, they tread down his honour, dignity and the excellency of his name.  
7 They manifest themselves fauters of heretics, murderers of their king, & usurpers and destroyers of his Crown.  
8 Consequently, they are schismatic, dividing in pieces the three estates of the realm, the which they do perpetually desolate, and send the poor souls into everlasting destruction.  
9 They are execrable perjurers, breaking the oath which they own to God, to their king, to their Country.  
10 They cause this realm to be stinking and infamous, to all the nations of the world, by their unnatural and dishonest rebellion.  
11 All natural Frenchmen, which do study to give themselves to the observation of the three first Articles, declare themselves faithful and affectionated to the glory of God, to the defence of his religion, and to the conservation and good of their Country.   

AN ANSWER TO THE last tempest and villainy of the League, upon the slanders which were imprinted by the same, against the French King, entitled: A Declaration of the crimes, whereinto the Catholics do fall, in taking the king of Navarre his part.  
IN the year of our Lord God, 1585. saith the League, 
Apo 13  came forth of the depth a hideous monster, which having undertaken to combat with & beat down the state of France, took for material sword, the mines of gold and silver, hidden within the mountains and dens of the new world. Afterwards the iron and steel of the Pirenee and Alpe mountains, together with the most fair, exquisite, and most excellent work, that the superficies of the earth could produce out of the regions of Spain, Portugal, Piedmont, Italy, Scicilia, and Sardaigne, with a great number of other Isles and Provinces. By this, the general conductor of the leagued band pretended and deliberated to usurp, not only the kingdoms of France, England, and Scotland, but all other of Christendom. From the which practised tyranny, is nothing else proceeded, but a ridiculous dwarf, like to the teeming of the mountains in old time. And sithence it is come to pass, that the desperate children of Moab, finding their natural weapon to be short, thought good to take the spiritual of Balaam, thereby to turn away the Frenchmen from the obedience which they own to their prince: 
Num. 22.  even as the false prophet would have caused the people of Israel to turn from their obedience, which they did owe to God. Also here ought not to be omitted the superlative craft and subtlety, which they have used, going about to draw the Germans to take their part, namely, those of the confession of Ausbourge, the which they hold for heretics. To whom Pope Sixtus caused to be told, that if they would acknowledge the dignity of his seat, that in other things he would declare them tolerable. Yea even unto a Council. By this means the League, begging as well with the good as with the wicked, have practised the saying of the Poet, Flectere si nequo superos, Achaeronta movebo. 
Virg.  If I cannot bend the Gods of heaven to help me, I will provoke the devils of hell. The demonstration of which iniquities, are therefore most necessary, seeing that these leaguers would do in like sort to the noble men of France, which accompany the king, as the dragons of India do to the Elephants, when as by dazzling them, they cause them to fall. Fearing then that some such accident should happen to any the well affectionate towards the king, 
Plin. li. 8. ca 12.  we should cause in like sort, that these dragons may shall themselves, being quashed asunder under the Elephants, when as by these refutations and answers, which we produce against the Articles of this traitorous, seditious, and leagued Monk, shall be maintained the just vocation of those which are armed, as well for the defence of their king, as of their Country. The which Articles are thirteen in number. And as for the first he saith, that the Catholics helping the king, (these are his terms) do against the commandment and express word of God: in confirmation whereof, he allegeth seven texts out of the holy Scripture, afterwards holding it for a thing known and confessed, that the king is an heretic, he pretendeth to maintain his consequence, that is, that he is uncapable and unworthy to succeed the crown of France.  
Now let us see whether this be to the matter, or whether he turneth away from the same texts, as a profane man, or not, And first to prove in general the falsehood of these Articles, which concern all the crime of heresy, from the which this slanderer of dignities doth accuse his king. We say, that the vice called by the Dialecticians, Petitio principij, doth declare a manifest ignorance, 
jud. ver. 8.  in the art of disputing, that is, when one would argue and affirm without proof or reason. And passing further, we add, that there cometh a devilish rage between, when the truth is called a lie. Within the which two vices, this Leaguer and pretended great disputer, doth throw down himself headlong from all speech. If he objecteth that the king hath been judged and declared an heretic, by the Ecclesiastical Romans, little children will answer him, that the contrary party cannot be judge: also, that the accused aught to be heard, before he be condemned. If he replieth, that all this hath been done, let him say when? But he knoweth not. Even as the house of Lorraine, and the Roman Consistory shall testify, which having enterprised to put the Crown upon the Guise his head, had need of the false pretence of heresy, thereby to take it from the king. But let us come to the point. All the world knoweth, that the king is accused of heresy by this Monk, and his like: forasmuch as he saith and holdeth for certain, that the Romish church hath need of reformation: upon the which proposition is demanded, wherefore the king reigning, shall be sooner accused of heresy, than infinite others of his like, & others as well in Europe, Asia, or Africa. Besides that which hath been said else where, we say, that in our region, the last King constrained (but too late) to know this truth, had given charge to a learned parsonage, to set forth certain Articles, concerning the necessity of reforming the Church.  
The last Duke of Savoy, said to an Italian, named Castro Caro, professing the reformed religion, Thou dost well to maintain thy faith. Afterwards he placed him as governor over the valleys of Angrongne. 
Apol for Herod.  A Duke of Florence, with like purpose answered the Ambassador of the soldan of Egypt, that in Christendom the fools were shut up in Monasteries. The Venetians have of long time detested the persecutions of the Popes. The best part of Christian kings do confirm this truth, and the noble men, in deed as much, for it is proved, that there are a great many Gentlemen throughout Europe, which do even groan and breath after this reformation. If we come to the Ecclesiastical persons, the quantity of them swarming out of the Covents and monasteries, doth likewise preach on high the same thing unto us. The like also is found by the Pope's being constrained to produce such a like kind of consent, when as one of them, upon the abuse of the Roman Church, which was objected and proved to him, said to the protestant Princes of Germany, that his intention was to understand it, 
Sleidan.  and remedy it. To whom it was answered, that that did not appertain to one Bishop alone. As for philosophers, counsellors of lawe-rights, and people of the third estate, knowing the same truth, and necessity, will be found every where such a great number, that they will be innumerable. In Asia, an infinite number of jews do defer their conversion to the Christian religion, for the great abuses and idolatries which they see in the Romish church. Let us pass into Africa, than Presbyter john, great governor over the Ethiopians, making profession of Christianity, verifieth the same by the general permission of holy matrimony, instituted by God, & by the entire distribution which the Bishops do make of the sacred signs of the holy supper, following the ordinance of jesus Christ. What will then this malcontent say, when as for this cause only he accuseth his king of heresy, seeing that so many Monarchies, Princes, Lords, Prelates of the Church, Councillors, Philosophers, and other great, godly, and learned personages, throughout all Europe, have holden, said, reproved, & confessed the same truth: the which hath been confirmed by so many Doctors, and so many arguments, that it is impossible for the gainsayers to answer them. The which doctors and arguments, durst and dare maintain and prove, that if there be any Prince in the world, clear and purged from the crime of heresy, it is our king: for following the greatest reformation of Christian religion, as ever hath been sithence the death of the Apostles. That it is so, thou shalt find by reading and considering the profession of faith, which he hath showed towards the two last kings, which is come to light a long time sithence. Therefore take a little pains with patience, to confer it with the holy Scriptures.  

Now let us come to the examination of the first Article, containing, as we have said, seven texts of the Scripture, with the which this ligall Monk would help himself, for his better rejecting the king, if he could. The first therefore is taken out of the seventeenth Chapter of deuteronomy, 
Deut. 17.17  where it is commanded to the people of Israel, to constitute over them the king whom the Lord their God should choose, comprised in the covenant which he had contracted with him: from the which place, the aforesaid Monk doth draw his conclusion, as aforesaid, that is to say, that the king for being an heretic, ought not to be admitted to the crown of France, no more then in oldettme a Pagan might to that of the jews. Therefore (saith he) the law of Moses, concerning the election of the kings of Israel, is moral, and by consequence, doth bind all Christians to the observation of the same. The answer to this is, that seeing Physic must be applied to the body that is diseased, let us put the case, whether the question was, concerning a king being an Infidel, or an heretic. For the regard, namely, of such a sovereign, I deny the proposition, the which I maintain to be false, for four reasons to be considered in the examination and circumstance of the text, 
Deut. 17  where Moses saith thus, Thou shalt make him king over thee, whom the Lord thy God shall choose, from amongst thy brethren: thou shalt not set a stranger over thee, which is not thy brother. Where, first of all is to be understood, that the king which the Lord would give unto his people, called in the Scripture, the anointed of the Lord, should be chosen after another fashion, and to another end than others were. Therefore Moses said, that God himself would choose this king, differing from them of other nations, for that he would have him represent and figure the Messiah, his son, being king everlasting, and redeemer of the world, and that he would have him to reign over an holy nation: which privilege giveth us to understand, that these sacred kings were holy, and separated from others. Wherefore Moses in this text, 
1. Sam. 10  and the history of the Kings do witness, that their election proceeded from God, & not from the people, for which respects there was a separation and a difference put between them and others: So as is seen in the election of Saul, 
1. Chron 28. jug. 9  David, and Solomon. The cause why Abimelech being before appointed king of Sichem, endured but a while, was for that, that he was not so called of God: the time of the kings being not yet come. Where it appeareth, that such proceedings are not convenient at this day, for other nations. If thou dost reply, that christian kings have one and the self same holiness, as those of the jews had, proceeding from one common God, I answer, that it sufficeth, to prove that the Christian nations never had this particular commandment, nor this special promise, to have power always to constitute over them a king of their own religion, so given of GOD, this is a privilege only which the jews had: for the Christians have been, and are bound by the general commandment of God, to abide subject to their Princes, which he hath given them, of what religion soever they have been or be, as shall be more at large discussed in his place. To that which remaineth, thou oughtest to prove, that this realm is a chosen kingdom, and that the Ecclesiastical Romans, joined with some number of ignorant people, seduced by them, have this right of election, whereof thou speakest: such proves are not in the strength of all your Sorbonne. Behold then the first reason, sufficing to declare the falsehood of thy Commentary. And so I come forward to the second, drawn from the nature of the people, over whom the aforesaid king ought to be appointed, where Moses saith thus, Thou shalt not set over them, etc. Inferring by this pronoun, that amongst these privileges and special graces, which God would give unto his people, he would give them a king, having 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 carry the same common marks of alliance and adoption, 
Gen. 17.  and also for want whereof, it was said in Genesis, that every man child, not circumcised, should be cut off. This was not then, neither hath been sithence common to any other nation, for all men know, that God by the preaching of his Gospel, hath never called at once whole nations to the knowledge of him: and that for the most part, he hath rather and first of all converted the subjects, yea, the meanest sort from amongst the said subjects, as the Apostle witnesseth to the Corinthians, where it appeareth, 
1. Cor. 1.  that the faithful had neither right nor power to appoint a king over themselves, of their religion. It behoveth us then, to hold this resolution for a maxim in divinity, that God only calleth whom he pleaseth, to the knowledge of his truth, and giveth the kingdoms of the earth to whom it seemeth him good, sometimes to a believing Prince, and sometimes to an Infidel. The sovereign God, saith David, hath power over the kingdoms, and there placeth whom he will, therefore after Nabuch● donosor he placed Balsasar, Darius, & Cyrus, all Pagans. As also sithence the death of jesus Christ, of long continuance he hath rather called Pagan Princes to govern the Empire, than Christians, the which succeeded one another by the ordinance and pleasure of him, even as Saint Paul taught the christians, 
Rom. 13  saying, that there is no power but of God, & that those which do resist, resist the ordinance of God. From thence it ensueth, that if any one opposeth himself against God, when for the cause of religion he would depose the sovereign princes which he 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 there against thee, so good an advocate art thou. Behold how thou wouldst infer, that because it was forbidden to the Israelites, to admit any heretic for their king, that the same aught to be said and understood of all Christian people.  
To the which I answer, denying the proposition and the illation together: beginning at the first, thou canst not deny, but the most part of the kings of juda and of Israel, have been heretics; as their idolatries and abominable sacrifices do witness, recited in their acts, the which kings for all that, were not deposed from their crowns. On the other side therefore, thou shalt be constrained to confess, that the Christians, much less than ought to depose their kings for causes of heresy, 
Luk. 20. Rom. 13. Tit. 3  seeing that the commandment of Christ and his Apostles do forbid the same, as hath been and shall be seen.  
And for the fourth reason, I silly, that the king being a Christian man, baptized and nourished in the Christian Church, if he doth fall into some error or default, deserving a grievous censure, ought not for the same cause to be reputed as a stranger, whiles that he maketh some profession of the same religion, or whiles that he witnesseth his love towards the same, for the which cause Saint Paul speaking of Excommunication, which he calleth, 
2. Thes. 9  marked by the Letter, sayeth, Converse not with him, to the end that he may be ashmed, nevertheless hold him not as a common enemy, but rather admonish him as a brother. If thou oughtest to do this to the meanest in a realm, much more than to the sovereign: in neglecting whereof, thou showest thyself such a one as thou art? Finally, this law is quite contrary to that of thine, when as thou dost hinder the way which doth establish kings at this day, as well approved of God, as the ancient law of the jews, the difference being only in the aforesaid circumstances, and not in the substance of the matter. From whence it proceedeth, that thou dost resist the ordinance of God, when thou dost reject him which hath right and calling to reign over France, being approved and received by the natural and lawful officers of the Crown, having right and commandment so to do.  
To conclude, from the aforesaid reasons than it followeth, that this law of Moses is not general, but of old time particular to the jews. As in deed thou canst not produce any one example out from the primitive church, thereby to say, that that hath interpreted and understood this text so, seeing that that hath taught and practised altogether contrarily. And as for that that thou addest, that the king hath been condemned by the judgement of the Church: it is answered, that one Bishop of Italy, assisted with his Romish Consistory, neither is, neither can represent the universal Church, dispersed throughout the whole world.  
And furthermore, that he of Rome can have power no where, but in his own diocese, as the ancient Doctors do witness: 
Chap. 23  amongst whom Basile, in his book, entitled; The solitary Life, saith, That all Bishops do bind and absolve equally, as well as Peter. The ninth Canon of the council of Antioch, 
Can. 9  carrieth as much, where it is likewise said, that every Bishop hath power and authority over his own diocese. The Roman Bishop ought therefore to content himself with his own at Rome, and not to usurp over all those of France, where he hath nothing to do, as hereafter more at large shall be discoursed and proved.  
Now I come to the other text, by the which thou dost allege, that it is lawful for thee to kill thy king, if thy credit could do the same. It is expressed in the five and twentieth of Numbers, 
Num. 25.  that the Lord commanded Moses to take all the heads of the people, and hang them up before the Lord against the Sun, which had committed fornication and idolatry with the Moabitish women: whereof thou dost conclude, that the king ought to be hanged, as culpable of such a crime. This is a leagued hangman that saith so, and I answer, that this example is nothing to the matter, or to the purpose. Behold therefore the supreme magistrate is not thereby to be punished, and much less to be rejected. Secondarily, as well the divines as the politicians, do affirm, that it is neither just nor reasonable, to use the same rigour, form, and fashion to a sovereign Prince, being the lieutenant of God, as is used to his subjects, (amongst others) the example of David sufficeth as a witness. And in the third place, for to speak the truth, such principals of the people, have not been punished for the cause of heresy, but rather and principally, for the cause of their fornication being qualified, even as Saint Paul declareth to the Corinthians, 
1. Cor. 10.  where alleging this history, he only maketh mention of the aforesaid fornication, the which idolatry hath not been accounted but as accessary, seeing that the intention of these backsliders, was not to commit idolatry, but only to commit fornication. Behold then the allegation of this text is altogether from the matter, and very foolishly and falsely applied. Of the self same nature is the interpretation which thou givest, of that which followeth out of S. 
Math. 18  Matthew, where our saviour Christ would have 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 answer is, that there he speaketh of particulars, and not of sovereign magistrates. Secondly, of an ecclesiastical censure, and not of a politic. Thirdly, the being taken for a pagan, did not, nor yet doth take a way the politic rights of this world, which the Lord giveth as well to princes as to their subjects. The interpretation then which thou givest to this text, is altogether repugnant to the intent of the spirit of God. 
Chro. 21  To this may be applied, sayest thou, the example of the town of Libna, belonging to the Levites, which revolted from king joram, because of his idolatry. Wherefore the holy history saith, that he had forsaken the Lord God of his fathers. To prove then, that such an example is nothing at all to the matter, but rather tending to mutiny and rebellion, the reasons are these. The king hath not forsaken the God of his fathers, and to prove that this is true, the holy Scripture doth describe and propose the same God unto us, to be creator of all the world, 
Gen. 1.  & the redeemer of them which believe in him and obey him, according as he hath commanded in his word: 
Eph. 1.  they than which do so acknowledge this only God of our fathers, Father of our Lord jesus Christ, 
Matth. 11  by whom only he hath reconciled the world to himself, following all the mysteries of our redemption, 
1. Cor. 5  which they ought to perfit and accomplish in him the only Christ. 
Act. 4.12.  Forasmuch as there is no other name under heaven by the which men may be saved. This father of jesus Christ, and of all faithful Christians, is the God of our fathers, as the heavenly oracles do witness unto us. Now the king believeth in him as such a God, approveth him as such a one, whereupon it followeth, that he hath not forsaken the God of our fathers. Secondly, thou oughtest to know, that the contract of alliance between God and the jews, did more concern divine religion, than human policy. Wherefore there was such a reciprocate subjection required between the kings of juda, and their subjects, as a thing that was not else where. And for the last point, joram pretended to cause the people to commit idolatry against God, the which our king would never do nor practise. Thou turnest away then from this example, as also from the two following, 
1. King. 15. 2 King. 11.  of Maacah and Athalia, which thou dost associate with him. And as for the first, let it be considered, that she was a subject, deposed for idolatry, and not a sovereign, and that in the Country of juda. And as for the other, she was a traitor, and an unjust usurper of the crown, which had massacred the two inheritors of the realm, and therefore was forsaken of those which did belong unto her, having the government of the young king joas. This was then the unjust usurpation of a kingdom, that was the occasion of this wicked woman's death, and not heresy. Hear ought I to speak one word, and one for all, of the pretended eloquence, but I will leave it unto the young Orators, and those wicked wretches, who desire to show unto the world. Howsoever it be, they care not, the smoky stinking exhalations of the same, the which thou dost evaporate at all times, as well in this thy first Article, as also in those that follow, thereby to discharge thy Prince. Thou makest the quality of the vessel, to be known by the stinking smell that cometh forth of it. The names signify the things. I will content myself to use simplicity and sincerity, according to the property of the truth, advertising thee, that verba & voces non leniunt dolorem. Words and voices do not assuage grief. And by thy majestical & injurious speeches, thou doestaccuse the king to have used many and divers acts of hostility in the wars, which he hath had heretofore. Upon the which thou canst not deny these two tried truths: the one, that he hath had a just calling, and necessary occasion to defend himself against the forces of Guyfe his enemy: and the other, that he hath by diverse sufferances, and alterations (in comparison) played the part of an Angel, whilst that they played with him the part of a Devil, until that time, that by such proceedings, you have objected against him, that he hath used subtlety, to get aswell the good opinion of one, as of another. But go in one accord your flouts, and let us see the last point 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 having matters of controversies amongst them, go to plead them before judges, being Infidels, & not among themselves: showing them, that it was evil done to submit themselves to the judgement of Infidels, & that they rather ought to take the least amongst them, & appoint them for their judges. Whereupon this Ligall Doctor saith: that it is a very reproachful thing to Catholics to receive him for king, which is now in the kingdom, the which he calleth (more outrageously than before) one that is fallen a relapse & an Apostata from the Christian religion: concluding that the Catholics ought rather to choose the least amongst themselves to be theinking, than to submit themselves under the yoke & tyrannical government of an Heretic. Thou sayest all this. But if the heavens should fall, what a noise would there be? Nevertheless yet let us examine the fame. The agreement of the personages, as thou comparestable in one with another, doth prove that the thing of itself i● nothing at all alike, nor to the matter, for to compare the particular scandal which the Corinthians did give in going to plead their matters before heathen judges, with the general right due to Infidel Princes? that doth nothing at all annihilate the obedience or duty which Christians do own them, as it appeareth by the same text, where Saint Paul doth not permit the Corinthians to digress from their obedience for that cause? so far off is he then from that that he commandeth in other places, 
1. Tim. 2. Kom. 13.  that prayers should be ordinarily made for them, and to honour them, and pay them tribute. And furthermore, that because the Apostle in this place doth endeavour to take away the scandal which the Corinthians had given; it should follow by the counsel of this venerable leaguer, that in stead of one should spring more than one hundred.  
But this is a known thing, that the deciding of a particular wrong, hath no community with the general administration of a whole realm: for we may well for our own right or wrong, in giving place to ourselves, proceed without scandal or sedition: but the putting a king from his kingdom can never be so done, and to be short, the one is permitted, the other is forbidden, the one is in our power, the other not. Consider then this sottish fashion of arguing. It is lawful for me in respect of my business, to choose him that I would, then is it lawful for subjects in renouncing their king, to choose such a one as they think good, because the other is not of their religion. This is well àsimili. I pray you what incongruities are there? What divine or politician would reason thus? Dost thou not see, that besides this thy wickedness intaking a way the sceptre from him to whom the Lord hath given it, that it is not so easy a thing as thou dost make it, to ravin up the prey from the lion. Oh how thou wouldst bite and rend in pieces, if they counsel could attain so much. Thou sellest man's blood good cheap.  
Also what Paradox is it, when as thou sayest, that it were better to choose one of the most contemptiblest amongst the Catholics, and make him king? Dost thou not perceive, that here we ought to reason of the natural Frenchman, being valiant, which will never practise the proverb, Ab equis ad asinos; Out of the hall into the kitchen. Furthermore, that such a little king should be a poor unadvised Icarus, 
Virg.  the which the heat of the sun in a moment, would cause to fall into the sea. And not being therewith content, to have called the king an Ethnic and Heretic, but moreover, thou namest him one that is fallen a relapse, and an Apostata. To the which thou hast been already sufficiently answered else where, besides that which by and by shall be added. It behoveth thee to prove, sound, and examine the truth of matters, and not falsely to deface the Magistrates given of God, by odious words, being invented at pleasure against thy conscience. Behold the answer to thy first Article, the which declareth thee to be a seditious slanderer, and doth cause thee to check thyself of the fault, the which thou dost falsely impute unto thy king: for that, that it is heresy to wrest the holy scriptures so as thou dost, in causing subjects to turn from the obedience which they own unto their sovereigns. And as for those which do object, that the last kings were not admitted to the crown of France, but by the administration of the Romish ceremonies, the which do require (as some say) that the king that now reigneth, might enter in by the same gate: we answer, that such ceremonies ought not anyething at all to prejudice the divine right, because the necessity doth present itself to reform the Church. This being here admitted of all true divines, it shall also be admitted, that it is not reasonable, so bring kings in subjection to superstitions, being forbidden of God; and much less to take away their politic administration, which God hath given them over kingdoms, for not observing the same.   

The second Article.  
NOw I come to the second Article of this leagued Doctor, containing the Statutes & Canons of the Counsels: to the which, (to be of the same nature and dependency) I will add the seventh, comprehending the decrees of the Pope. For these two Articles, by a common consent do take in hand, to excommunicate the king as an heretic, with the nobles, & others that follow him in quality, of fautors & adherents of the heresy. Therefore it is necessary to see, whether such lightnings do fall from heaven, as sent from God, or whether they came out of the depth, as proceeded from Satan: & to know whether the children of light aught to fear them, or not. Let us also be hold from the entrance, whether this tempester, throwing his tempests against the king, doth shield himself, as in former time, with the pretence of heresy: which if he doth, we may answer him in like sort as before, how he ought to address himself to a sick body: & moreover, that the remedy which he pretendeth to give to them, which might be holden of such a malady, is pestiferous & mortal, and by consequence not to be received: wherefore he shall answer to the names of such spiritual maladies, & not maintain the heresy; (far off is it) but to show that the Bishop of Rome, nor any other in the manner of spiritual Physicians, have neither calling, right, mandate, or warrant, to depose infidel Princes, from their kingdoms, sceptres, 
Luk. 22.  & crowns which God hath given them, seeing the ecclesiastical censures ought to do nothing but in spiritual punishments concerning religion, & not in politic causes of the world. To the which ends we will thus argue against such abuses & tyrannies. All that which is done in the church, for the cause & right usage of christian religion, aught to have the word of God for object & foundation: 
1. Cor. 3.  for the authority of the same is altogether argued of in divinity. But the Canons of such Bishops, & the decrees of such Popes, have nothing for object nor foundation, but only the corruptible will & inventions of corruptible men; therefore it followeth, that such Canons & decrees do no; carry themselves to the right usage of christian religion. The Mayor is proved by this general maxim. A Bishop can neither add nor diminish to or from the holy scripture, 
Deut. 4 1. Cor. 3.  for that it pronounceth a curse against all men that shall take in hand to do it, & forbiddeth to lay any other foundation but him, which is already laid, that is to say, jesus Christ. And like wise it shallbe said to them that do otherwise; who hath required these things at our hands? 
Esa. 1  they are an abomination unto me. The Minor is thus proved; God commandeth to approve, 
Rom 13. 1. Tim. ●.  acknowledge and respect all kings, which he giveth to people of what religion soever they be. From whence it followeth, that such decrees & Canons, do oppose themselves against his commandments: to the truth whereof these texts are witness. And it shall come to pass, 
jer. 27.  that the nation and kingdom which will not serve Nabuchadnezer king of Babylon, shall be visited, saith the Lord. And in confirmation whereof, jesus Christ saith; give to Caesar that which is Caesar's then, 
Luk. 20.  although he was a Pagan, and thus is the Minor proved. Again, jargue thus against the same Canons and decrees which do enterprise to displace monarch and kings, being their Lords. God only is the author and giver of kingdoms; wherefore it followeth, that Popes and Bishops have no right to put them out: the antecedent is thus proved & produced by jeremy. I have made the earth, the men, 
jere. 27  & the beasts which are upon the face of the earth, saith the Lord, etc. I have given to him to whom it hath pleased me: now have I given all the earth into the hands of Nabuchadnezer king of Babylon, my servant, all people shall serve him, and his sons, and the sons of his sons. To the same end the wise man did bring in God, speaking thus: By me kings do reign: 
Prou. 8.  the consequent is proved in this sort: No man hath right or commandment to take away from any man that which he cannot give, and wherewith he hath nothing to do: The Popes, Cardinals, & Bishops, have no right, nor any thing to do over kingdoms of the world: from them it followeth, that they have no right to dispossess them, whereof these texts are witnesses, 
Rom 13. Luk. 12.  that the powers are ordained of God. Give to all them to whom it is due, tribute to whom tribute belongeth, and honour to whom honour is due. 
Luk. 12.  The kings of the nations do bear rule, but it shall not be so with you. Oh man, who hath appointed me judge, & a decider amongst you? Mark, Christ whose wisdom & power was more great than that power of a million of millions of Popes, & Cardinals, would not then (although required) intermeddle with deciding between two brothers: Contrarily, the Pope, without being required in any thing, will by constraint, not only judge, but part, divide, and take away the kingdoms of the world, to transpose them where he list, 
Mat. 4.  imitating Satan when he tempted jesus Christ, and would have made him believe, that the kingdoms of the earth were at his disposition, to give them where he should think good. And I hold a third argument against such Canons and decrees, upon the calling, right, and nature of kings, to whom (as to Sovereigns of kingdoms & commonwealths) God hath subjecteth all other persons, 
Rom. 13.  that do owe subjection, homage, obedience, tribute, and other like duties unto them. 
1. Tim. 2.  So far off is it then, that the kings (as these Canons would have them) in such sort should be tractable and punishable by the ministery of Bishops; whereas on the contrary, such Ministers (as their subjects do owe to them all the foresaid homages, even to be themselves) not only to be disgraded for default of this their duty, but also furthermore to be punished, according to the quality and quantity of the fault that they commit. Now then, that the kings being sovereign Magistrates, have pre-eminence, dominion, and lordship generally over all men of their kingdoms, of what condition soever they be, 
Rom. 13.  as appeareth by this general commandment of the Apostles, proposed by word, distributively. All persons ought to be subject to their superior powers: seeing than that the Bishops are comprehended in the same subjection, from thence it ensueth, not only that they have no right or power to deprive temporal Lords of their estates and dignities; but that contrariwise, they ought to maintain and defend them, even to death if need be. Let such Bishops of Rome consider therefore these things, and remember themselves what Solomon saith; 
Prou. 19  that it is not convenient for the servant to rule over Princes, and for the more celebrate commendations of them, the holy Scriptures do adorn them with the titles of divinity. 
john. 10.  When then the Bishop, in stead of reverencing and respecting his king, doth lift himself up against his Majesty, he committeth two other abominable faults. The first is, where he detaineth unjustly that which he oweth to another. The second is, that he is a rebel, traitor, and fellow, in lifting up himself against his Lord, to whom he is in subjection by the laws of God and nature. The conclusion is then, that a Bishop (yea were it the Bishop of Rome, undertaking to destroy and overthrow the state of a king) is worthy to be hanged. S. Jude speaking of such people, 
S. Jude in h●● epist.  saith, that the obscurity of darkness is prepared for them. And here it will not serve sufficiently for him, to arm himself with a pretence of a Romish pre-eminence, seeing that it hath no prop nor foundation in the Scripture. Let the greatest amongst you be as the least (saith our saviour Christ) it was not so from the beginning. 
Luk. 12. Mat. 19  The contrarieties and absurdities which are found in the Canons and decrees of the Popes do witness sufficiently, with what spirit they do proceed, and do show what credit and authority ought to be given to them. Petrarch, who as one that had more knowledge, than any of his time, did call Rome the hell of the living, and the prison of wrath. Notwithstanding these leaguers would make us believe, that when such Bishops shall commit the greatest and most enormous faults of the world, such as are their conspiracies against the sovereign magistrates, given and appointed of God, that they are moved by the heavenly inspiration. The wise king may here consider to whom it doth appertain to destroy the council of the wicked, 
Prou. 20.  as Solomon saith: to turn the wheel upon them. God punisheth such when it seemeth him good. It is very true, that the not punishing of these kind of people, proceeding from the ignorance and negligence of the sovereign Magistrates, is the occasion that these do give themselves leave continually to do like faults, hoping that it will be always with them as with harlots, 
2. Pet. 3.  which persuade themselves of no punishment, for that they always keep themselves in Towns or public Stews of the commonwealth, thinking that they are not only tolerable, but also to be maintained as those of Rome. But if this injurious time causeth that there is not found a Magistrate at this day in the earth, which doth repay such by justice, when as they manifest themselves to be seditious, traitorous, schismatics, heretics, murderers, Sodomites, Magicians, and Atheists, the vengeance of God in the time appointed can very well pay the interest of such attentions and dilations. This is here spoken upon the more than devilish sauciness of the Bishops of Rome, 
2. Thess. 2.  the which by decrees and Canons, as Giants, do take in hand, contrary to the ordinance of God, not only to disgrade, but also to kill and exterminate the princes of the earth.  
This is no marvel then, seeing the Pope challengeth power also over the Angels. Let us continue the examination of this Article. The Author addeth (by exclamation and parenthesis) that for the cause of heresy, such canons do disgrade even to the Pope, desiring to affirm, notwithstanding that he is erected above all monarch of the earth. What great admiration is this? as if it were not known, that all men receiving a charge of the Bishop, receiveth it with condition to be deposed. If he becometh an heretic, the word of God doth declare it manifestly: and the evil is, that in thy place the practice doth oppose itself. Admit this; yet it is denied that he may take in like manner from the kings of the earth, 
Tit. 3.  because that amongst other things their charge is different from the ecclesiastical, & because they have received their politic administration without such condition. But if it doth fall out, that a prince should be censured touching the depriving him of the goods & honours of this world, it belongeth to a politic convocation of estates, & not to ecclesiastical persons. And proceeding, the Monk addeth, that these Canons do absolve & release all subjects, from the obedience that they own to their Lords or kings, being heretics. Now for the answer: It hath been said & proved against such injustice, that God reigneth over kingdoms, & establisheth those whom he pleaseth, be they faithful or infidels. I have called thee, saith the lord to Cirus, 
Isay. 45.  although thou hast not known me, and I have named thee by this name, to the end to make the nations subject unto thee. This is here said of Pagan princes. Now let us enter into the commonwealth of Israel, where the church of God was, and where all the kings ought to have made profession of the true religion. There were found many heretics before and after their coming to the kingdom, nevertheless not one of them was ever deposed for heresy. To be short, neither the Prophets, jesus Christ, nor his Apostles, have ever taken away, 
jer. 27. Luk. 20. Rom. 13.  or abolished the dignities and policies of the world for such respects: but rather have maintained and confirmed such magistrates, in commanding to give to Pagan Princes the things which God hath ordained & assigned for them. Hear thou dost reply, that seeing that we ought rather to obey the creator, than the creature; if it cometh to pass, that the service of the king doth detract us from the service of God: we ought to leave the less, to obey the greater. The answer is, that this maxim is verified in itself, but very badly applied to that which is the question, being considered, that they do obey the creator which do obey his commandments, as concerning their duties which they own unto their sovereign Magistrate. And if for the cause of religion he would draw thee from the service of God, than the Prophets, jesus Christ, and his Apostles, command thee not to digress from it (so far off is it that thou shouldst root him out) that contrariwise thou oughtest to pray to God for him, because he hath the hearts of Princes in his hands: and otherwise, 
Prou. 21. Math. 10.  they command thee to endure persecution, or to fly and go some where else. If these be not thy proceed, thou art no disciple of Christ. Let us see how thou dost borrow the examples following.  
The first is of the band of wives towards their husbands. The second is, of children towards their fathers. The third is, of servants towards their masters. Where thou sayest that in the case of heresy such bands do cease: and from thence thou dost infer, that for the same cause the band of the subjects towards their Princes ought to cease. Now for answer I say, that the antecedent is false, and that the consequence is not true. Beginning at the first example, thou dost allege and apply falsely; for the text saith word for word: That if any woman hath married an infidel, and if he is content to dwell with her, let her not departed from him. 
2. Cor. 7.  Where it is added, what knowest thou woman, whether thou shalt save thy husband, or not? that is to say, by prayers, instructions, and good conversations. It is well said in the text, that if the infidel or unbeliever will depart, let him depart: But such a separation cometh not from the believer, but from the unbelieving. Behold how thou dost falsely allege the word of God. And in respect of the second example, all men know, that amongst the duties of the world, the obedience of children towards their fathers, be they believers or unbelievers, is so generally and profoundly imprinted in the breast of mankind, that aswell the laws divine as human, do command it always without exception, so clearly, that to dilate these things by examples and texts, is to sow nothing else but words of wisdom in vain. 
Terent.  A Pagan would answer that nature could not break this duty. If some of your Canons have given him such great authority as thou talkest of, it may be answered, that the anthors of them were worse than infidels. And as for the third example taken from slaves, 
Mat. 5.  which may in case of heresy (sayest thou) in like sort abandon their masters. To answer that, Saint Paul the Doctor of the Gentiles, doth tell thee that thou dost lie, when he commanded servants in his time to obey their Masters, which were for the most part infidels, saying: Servants, 
Ephes. 6. Gen. 14.  obey them which are your Masters, according to the flesh; for so joseph was obedient unto Pharaoh, and also to his first Master: and Abdias to Achab his Lord, which was an heretic, 
1. King. 28.  and moreover an hypocrite, and a persecutor of the Church.  
If then because of religion, private men may not lose their right which they have over their servants: much less than should monarch lose the obedience and acknowledgement which is due unto them, from those whom the Lord hath subjecteth unto them, by divine and human right: otherwise I pray you, what manner of arguing would this be, if a prince disobeyeth God in a point of religion, than it is permitted to take his sceptre from him.  
Now I must enter into the great denth of the Romish excommunication, by the ministery whereof this leaguer doth pretend to curse and root out, aswell the king, as the nobles, and other subjects which do take his part. He saith then, that if a prince be excommunicated, the Canons do forbid, that any obedience should be given unto him. And coming from these to Hypothese, he produceth the sentence of excommunication of Pope Sixtus the fifth of that name, denounced against the king, in the year 1585. the ninth of September, beginning thus: we do establish in the full power which the king of kings hath given us, etc. in the which are comprised the nobles, and other Catholics which do help the king, as fauters of heretics. To answer the same, and for the more brief and easy understanding of this matter of excommunication, it is requisite to divide it into four parts. The definition of the thing shall be the first. The second shall comprehend the authority and calling of those who ought to excommunicate. The third shall have regard to the quality of the crime, together with the end of the censure. The fourth shall entreat of the commodities and rights of this present life, to know whether ecclesiastical jurisdiction hath power to depose them from their proper rights or not. The word Excommunication is defined in this manner.  
Excommunication is a banishment or rejecting of an obstinate sinner, being hardened in his sin, the which is thrown out of the company of the faithful, by the judgement and sentence of the Church, by the authority of jesus Christ: following the rule which is contained in his word. The which ecclesiastical punishment is ordained as well to cause the sinner to repent and amend, as also for the edification of the foresaid Church. The second part, is touching the persons which ought to pronounce such sentence of excommunication, for if it be proffered & done by a man having no calling, it is nothing, like as a band made without form of law.  
It is necessary therefore to know in general, that the power of excommunication is given to the church, as jesus Christ doth witness in the Gospel written by S. Matthew, 
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, commandeth the party offended, to tell such his rebellion to the Church, as to the which the judgement and acknowledgement of the censure, which falleth to him that hath offended, doth belong. After the Master, Saint Paul his Disciple speaketh thus of the proceeding of excommunication holden against the incestuous Corinthians. 
1. Cor. 5.  I have determined (saith he) as being present, that he which hath done this thing, be delivered etc. And afterwards adding (you and my spirit being assembled with you in the name of our Lord jesus Christ) to deliver (I say) such a man to Satan, for the destruction of the flesh, to the end that the spirit may be saved in the day of our Lord.  
It may be seen then, that this judgement is deferred to the Church, which chooseth a certain number of men, to the which she giveth charge to watch over the flocks, and to have certain knowledge of him which hath offended, to bring him back again to the truth, to the end that if there do fall out the censure of excommunication, it may be done by the sight and agreement of the Church, 
Mat. 16.  according to the authority which jesus Christ hath given her. This is then a certain token, that the obstinate sinner ought to be excommunicated in the same Church, whereof he is a member, and in the which the fault hath been committed to her great offence. And because that excommunication is the last and most severe ecclesiastical censure against the sinner, therefore it is good to proceed in all things deliberately, by good counsel, 
Epist. lib. 3. Epist. 19  and manifest proof of the cause. Wherefore S. Cyprian saith, that the Bishops of his time, did call the other Bishops of their provinces, 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 proceedings: seeing that they excommunicate not only those which be not of their diocese, but all other out of their provinces, as they think good: over the which they have no more to do, than this my leagued Monk hath over the Tartarians. This abuse doth aggravate itself the more, in as much as the Pope's being accused of many crimes, do notwithstanding judge them which are their accusers: where we may not omit, that of old time our Fathers did ordain and appoint those things which they thought convenient, profitable, and necessary for the correction of those which did belong unto the French Church, without going into Italy a as is proved and showed amongst others, by the author of the abuses and nullities of the Bulls of Pope Sixtus that died last: the which doth show by many examples, 
Aim. lib. 5. cap. 26.  that the Bishops of France, warned Pope Gregory the fourth, which came into the Realm with menaces of excommunications to the king, that if he did enterprise any thing against him, in stead to excommunicate, he should return excommunicated. Likewise it was told him, that it was never seen, that a Pope not being desired, should ever meddle with judging the rights belonging to kingdoms, and that the Frenchmen had always accustomed to live in liberty: for the maintenance of the which, they were resolved not to spare their own blood. And lastly, they told him that kingdoms were never gotten by excommunications.  
From all which reasons it followeth, that the French men have no reason to sear the Pope's encommunications. If it falleth out, that any of them do commit any offence, they may go to the Bishops of France, which ought to reduce them by fair means, & censure them accordingly, without suffering them to go to Rome. And for the third part of the excommunication, touching the person excommunicated, together with the end of such censuring: First I said, that it is necessary to admonish the culpable by all fair means, even with tears, as also to hear and understand him in all his reasons, plaints, and justifications, to know thereby whether he be duly informed of the accusations, or not. Now there hath been no such observations in the foresaid sentence of excommunication; from thence therefore again it followeth, that it is not only a nullity, but also a detestable abuse. That which doth also again appear for the third, is the quality of the pretended crime of heresy, wherewith the Pope accuseth the king; forasmuch as it is verified, that such a proposition (the Roman Church hath need of reformation) is nothing at all erroneous, and much less heretical. Let us now behold the end of excommunication. It hath been said, that it hath respect unto the repentance and salvation of the sinner: wherefore I desire all that be truly religious, to consider whether the Pope endeavoureth himself to this end, when he excommunicateth kings: they shall find that he doth not. Behold, let a Prince be a tyrant, a whoremaster, adulterous, a ravisher, a drunkard, a blasph emer, and an Atheist, doing as much of these things as he will, yea although he be qualified with all such virtues, yet the Pope will not once deign to tell him of the least of them, no not to his Bishops, so far off is he from speaking of the excommunicating, either of the one, or the other, for such respects reserving the thunderbolts and threatenings of the same, only against those which do talk of the abuses and wickedness of the same, and of the way how to hinder that course. Now the fourth part of the division remaineth yet to be looked into, which is as much to say, whether by the ministry of the excommunications, the Bishops of Rome may deprive monarchs of the benefits and rights of this present life or not; for proof to the contrary, 
Luk. 20. Rom. 13  it hath been already said and proved, that God having given the Empires and kingdoms of the world, to those whom he hath chosen from amongst men, doth forbid all Bishops, Cardinals, Monks, and Priests, to disturb or deprive them of the same. If the Princes be wise, they have talons good enough to defend themselves from such injuries, if they do not make them their own hurt. This iniquity of the bishops of Rome, (which under the pretence of ecclesiastical jurisdiction do transpose kingdoms to whom they will) shall better appear by the conferring of the ecclesiastical government with the politic, which we will also handle. First of all, the power of the Church is spiritual, and that of the Magistrates is corporal. Secondly, the Church judgeth according to the divine laws of the word of God, and the Magistrate politicly, according to the course of the world. Thirdly, the Church doth punish the rebellious spiritually in the souls with ecclesiastical pains, and the Magistrates corporally in the flesh with politic pains, over the which the Church hath nothing to do. Fron whence it followeth, that if it should be such a manner of excommunication, than the ecclesiastical persons have nothing to do with the worldly goods of private men, & much less with realms, kingdoms, and Empires. By this conference, the most blockish amongst the Antipodes, may easily judge of such abuses, much more than the French men. If for wilfulness of heart they do not pick out their eyes, so that they may not see at noon time, when as the Sun is in the highest: assure yourselves then, my masters, that all excommunications, 
john. 16.  being abused, cannot shut the gates of paradise against you, seeing that God doth keep them open for all lovers of godliness and truth, in despite of him which saith, that he hath power to shut them against you, for which cause it is said in the proverbs, that the cursing without cause will never come to pass. 
Prou. 26.  To conclude, the Apostles did not care for the excommunications of the Scribes and Pharisees: much less than ought the French men to care for the Italian or Romish estate, because they have less to do with them, than the aforesaid Scribes and Pharisees had to do with the Disciples of our saviour Christ. Hear must not be forgotten the titles and qualities which the Bishop of Rome doth attribute to himself, 
2. Thess. 2.  when as he nameth himself chief and sovereign pastor of the Church, established (saith he) in the full power of the king of kings, and of Saint Peter and Saint Paul, and of his own together, with his Cardinals. And I pray you what to do? Only to root out, and excommunicate, if he could, Henry of Bourbon, at this day our king of France, in despite of his sentence. In the which we find a description of a pride more than devilish, for the holy scriptures do witness, that these divine titles, Chief sovereign, and sovereign pastor of the Church, do appertain unto Christ, God be blessed for ever, who only is called chief of the Church, by Saint Paul, 
Ephe. 1.4 Col. 1.2  writing to the Ephesians, in the first and fourth Chapters, and unto the Colossians, in the first and second Chapters. This is also he alone which is called by Saint Peter, 
1. Pet 5  in his first Epistle and fifth Chapter, the chief shepherd of our souls, and in the Epistle to the Hebrews, and eighth Chapter, 
Heb. 8  is called the sovereign sacrificer. These two Apostles (whose successors the Bishops of Rome do call themselves,) they have great regard, not to attribute to themselves such titles of divinity, knowing that they do belong to none, but only to Christ, being only just; thereby to distinguish him from the unjust, therefore they speak simply of themselves in this sort. I desire the Elders saith S. 
1. Pet. 5. 1. Cor. 4.  Peter, which am also an Elder with them. And S. Paul saith, let men esteem of us, as of the Ministers of Christ. 
2. Thes. 2  He saith in the second epistle written to the Thessalonians, that it belongeth to the son of perdition to attribute unto himself such divine titles. The primitive church doth also give the lie to the ambitious priest of Rome. In witness whereof, amongst other, the Canon of the third Council of Carthage saith, 
Cap. 1 sed dist. 99  that the Bishop of the first sea, was not called prince of priests, nor sovereign priest, 
Tom. 7. homil. 43. in Mat. ad Eulog. li 7. c. 30  or such like: and that he cannot call himself universal. chrysostom speaking of all Bishops, saith thus. Whosoever shall desire the primacy on earth, shall not be numbered amongst the disciples of Christ. Finally, all men know, that Gregory hath been a capital enemy to this title of universal Bishop, so far forth, that by the same he saith, that he did perceive the nigh coming of Antichrist. Wherefore he concludeth, that such a title is profane, and that such titles do declare unto us the insupportable pride of such a Bishop, so doth the vantage of having full power (as Satan saith of himself) over the kingdoms of the earth (giving the lie to the prophet Daniel) which attributeth it to one only God. 
Mat. 4.  
Dan. 5  Nevertheless I do agree most willingly to this truth, that the Pope is also established in the full power, as well of himself, as of his Cardinals. Let us now end the rest of this Article. This leagall Proctor, willing to let nothing pass that might serve him towards the excommunication of his king, hath showed forth yet another certain Canon of Lutheran, ordaining, that kings shall never come to be sacred, until they have first sworn to defend the Roman Catholic religion. It hath been answered, upon the generality of their Canons, that the ecclesiastical persons, be it in their counsels, or be it in their consistories, or else where, have no commandment, right, nor calling, to drive kings from their kingdoms and Lordships, which it hath pleased God to give them, seeing that he will rather serve himself with the ministery of them in such administration, than of others.  
Moreover, we say, that the intention of the king, is to maintain the purity and truth of the Catholic, Apostolical, and Christian religion, with as good an affection as any other king that ever reigned in France. He hath vowed it, and the experience will follow, (God helping) to the contentment of all true religious Christians. And as for the Roman, his intention is nothing else, but to let every one lose to his own liberty: Holding it for a Maxim, that by the examples of Christ, and his Apostles, 
Math. 11 Act. 13 Kom. 10  one neither can nor may bring men to the belief of the Gospel by force, seeing that that appertaineth to one only God, to touch and move the hearts, causing them to believe to salvation.  
Let us add, that by a free and amiable conference, that all that which shall be found good and conformable to the word of God in the Roman Church, shall be ratified, confirmed, and approved. What is it then that thou dost require more of a faithful Prince towards the christian religion? If not a reprehension agreeable to such invectives, which impudently thou dost produce against his majesty. Thou givest us afterwards a gradation of of heresies, touching the reformation of the Church, brought into France, the which thou callest the heresy of Caluin, more detestable than all the rest. To the which is answered, that it hath been sufficiently maintained and proved, that the Church of Rome doth err in many points of doctrine, and that it hath need of reformation.  
Hereupon it is come to pass, that many have renounced her errors, idolatries, and superstitions, to follow christian Religion, according to the first institution, purity, verity, and sincerity. You call this reformation, heresy. But if in deed in naming good evil. All those which will open their eyes, may see this necessity a far off. If there were need to give place to thy inductions and gradations, I would produce two, the truth whereof thou canst not deny.  
And the first is, that at Rome hath been made such an assembly of idolatries, 
2. Thes. 2  errors, and superstitions, that they do justify the religion of Presbyter john, and of the Muscovite. The other also should be; that the Bishop of the same town, mounting from degree to degree, is placed in the most abominable seat of all Europe. Even as they are already verified & proved by those which thou canst not contradict.  
Now than it remaineth, after the counterbatterie of thy Ecclesiastical Canons, to repulse the application and interpretation, which thou givest to certain imperial laws, which condemn the heretics in diverse pains, as by banishment, confiscation of goods, and other such like. From whence thou drawest then this conclusion, that the king ought not only so to be handled, but also to be put to death. These are thy proper terms, when thou sayest, If ye will have the laws stand in force, it is necessary that the heretic should die. And for want whereof the state of France is more miserable, than the policy of thieves. To all that hath been already answered, first, that the sovereign governors are not to be comprehended in the like rigour of civil punishments, as their subjects are, for the reasons that we have alleged else where.  
Secondly, that such heretics were punished, some for heresies being qualified, which did turn up side down the foundation of Christian religion, being known and approved such, by the true Doctors of the Church. And for the last, so far off is it, that thou mayest say so of the king, that contrariwise it hath been proved, that if there be any Prince in the world far from heresy, and from any opinion, that may any kind of wale approach it, it is he, seeing that he followeth Christian religion in the greatest measure of reformation of the same, as ever hath been sithence the death of the Apostles. Most truly therefore I conclude, that in cursing the king, like to another Semei, and condemning of him to death, by the examples of Caiphas, 
1. Sam. ●●  thou dost demerit meritoriously the condemnation of two. And as for the prophesy, importing, that for not killing of the king, the above said inconveniences would come to pass. It may easily be answered, that in killing the king given of GOD for the government of the people of France, should be committed the most great and heinous sin of the second table of the Law, by the which notable wickedness, the wrath and vengeance of God should be provoked.  
And to conclude, it is necessary to show thee a notable error, upon the ending of the two Articles, within the which thou dost inwarp all thy speech, and this it is, that thou dost always infer in thy Arguments, that heresy is a greater sin than all other infidelity, such as are Paganism, Atheism, Idolatry, and generally all other defection from God and his religion. The contrary appeareth by these arguments. He that denieth the greatest quantity of truth, is a greater liar, than he which denieth the less. Such therefore be the Pagans, which do deny altogether all the truth of Christian religion, wherefore it followeth, that they are greater liars, and more to be condemned, chan the heretics which deny less.  
And again, Every man (such as is the Atheist, which denieth the essence of GOD, and his effects, is more abominable than he which confesseth the one & the other, from whence it proceedeth, that Atheists are worse than heretics. To the like effect or end, I thus argue. Those which do generally abjure from the true God and his religion, are worse than those which do but in part, from whence yet it followeth, that such destroyers are worse than heretics. As in deed such Infidels are altogether strangers from the common weal of Israel, 
Ephe. 2  the which cannot be said of the heretic, which shall believe in one God, the contents of his word, and the truth of his promises, failing only in this point, that he doth understand some Articles and texts of holy Scripture amiss. If thou dost object, that many heretics have malicioussie and against their consciences, striven against the truth, I answer, that in such a case man's judgement ceaseth, seeing that God alone can examine and sound the hearts of men: 
jere. 20.  otherwise, to say the truth, if they come to that point they ought not to be called heretics, but Apostatates and arch-enemies of God, the which by consequence, according to the example of one julian, should sin against the holy spirit. Possibly Arrius did the like. That being taken away, it is necessary to observe all such distinctions, for fear of enwrapping them in the same condemnation which do err by simple ignorance. What should become of the most part of the ancient doctors, if they were admitted? We do not only then say, that there is a difference between Apostasy and heresy, but also between heresy and heresy, and moreover all error is not heresy.  
Furthermore, if it be demanded into what predicament simple heretics may or aught to be put, and what judgement is to be given of them. I answer, that they ought to be handled more favourably than those which are excommunicated: the reason whereof (amongst others is this, that because they are not banished nor rejected of the Church, and because they have never done any acts of rebellion or contempts, as the aforesaid excommunicated have: Concerning the which nevertheless, it is said, 
1. Cor. 5.  that they are delivered to Satan, for the destruction of the flesh: to the end that their souls may be saved in the day of the Lord. Seeing then that excommunication doth not seclude these here from the hope of salvation, much less than the heretics, seeing they are less withdrawing from the way of repentance, than the excommunicates. Now to show that all those which do err in some point of heresy, are not so foul as this leaguer doth make them; we will produce two examples drawn from the word of God.  
The Corinthians did err in one of the most principal articles of the christian faith, in denying the resurrection of the body, a qualified heresy, if there were ever any, seeing that it did abolish (as S. Paul proveth) the whole benefit of the death and passion of Christ. 
1. Cor. 15.  Let us come to S. Peter, who being better instructed than the faithful Corinthians, mistaking an Article of the Christian liberty, and being unknown, fell into a point of heresy: because that after the death of Christ, 
Act. 10.  he thought it to be a pollution of the soul and conscience, to eat of all sorts of meat, as if in such, an abstinence did consist in a part of salvation for mankind, quite contrary to that which S. 
1. Tim. 4.  Paul doth teach, when he saith, that God had created meats, to the end that the faithful which have known the truth, may use them with giving of thanks. Behold then here a body of the Church, and an Apostle, heretics every one of them in a point of heresy. Nevertheless they were not rejected of the church, nor deposed from their charges for the same. Yea such opinions were not imputed unto them for heresy, because there was no obstinacy in them, nor a wicked purpose to resist circumstances, requisite for a formal heresy. Even as the ancient Doctors have noted, aswell as the Schoolmen, affirming, that he is no heretic, that doth simply err, if there cometh not a wicked purpose between, and an obstinacy to strive and stand against the truth. To the which promise is alleged that which S. Augustine saith; I may err, but I will not be an heretic. If these considerations do purge as well the Church of Corinth, as an Apostle, why not then also a king, when as he doth but only say, that the Roman Church doth err in certain points? A proposition which hath less cause to be charged with heresy than the former. Notwithstanding, let us grant such a proposition (the Roman church hath need of reformation) be erroneous, we may answer as before. That for not being set forward, with willing purpose of the heart, to the end to stand against the truth, it ought not to be imputed heresy. If thou dost reply, that it is upon malice and obstinacy, that the king doth maintain such a proposition: I will answer thee as I have done elsewhere, returning thither; Who will be so wicked to say, that the king doth intermeddle, or hath intermeddled, and with a malicious will against his conscience, in the cause of religion? What profit could come unto him by the same? Leaving then this frenzines unworthy any answer, I will pass to the third Article, upon the which we need no more to insist, than in the others going before, forasmuch as the general and necessary anweres to this subject have been already produced, which will help the solution of the Articles following.   

The third Article.  
THe third Article cometh to this point, that the Catholics which do accompany the king, do break the natural law in the act of religion, that which the barbarous nations never did. For this confirmation, and commendation of which Article, this author allegeth divers examples drawn out of the Pagans shop, from whence he conoludeth, that such Catholics are worse than they, because they accompany a king that is not of their religion. Therein is contained two points: The first resteth in the knowledge and property of the law of nature, in the which is the question: The second in the nature and force of the examples. Therefore we ought first to know, what it is to say the natural law in matter of religion. To this purpose therefore S. Paul saith, 
1 C●●. 2.  that the natural man doth not comprehend the things of the spirit of God, because they are unto him as foolishness, & he cannot understand them. Whereupon it followeth, that for the understanding of them, he ought to be otherwise than natural: that is to say, 
Ephe. 5  that he ought to have some thing from above, & beyond the gifts of the human soul. That which in other places the same Apostle calleth the spirit of revelation: and the eye of the understanding being enlightened. Much more than the natural man will affect his natural religion, which is not but of the world, & therefore the further from the true ordinance of God, considering that it is foolishness unto him, & so consequently can never comprehend it, if the supernatural gifts of the holy spirit do not come between. From whence it cometh to pass, that to embrace the true religion, being supernatural, he ought rather to go against the law of nature, than to follow the course and conduction of the same. It appeareth then, that thou dost very badly apply thy natural law in the case of religion. But if thou dost reply that by the law of nature thou dost understand an inseperation and inclination to be borne & nourished together with man, tending to the good and preservation of man's life. Upon such an interpretation, thou dost show thyself without comparison to be a greater transgresser of this law, than those upon whom thou dost falsely impose such a crime. Behold the law of nature requireth, that one should be gentle and tractable towards his countryman.  
Which doth demonstrate amiably, that the difference in religion doth desire examination and conference. The same law abhorreth civil wars, and doth lament and detest the effusion of man's blood: it desireth also the good and quiet of her neighbour, following the ancient proverb, 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 live in concord, amity, equity, justice, and blessedness. Cicero called these things, 
Lib. de scien.  Sequi naturam ducem, the following nature as a guide: from whence it proceedeth, that thou, and thy like leagued companions, in writing, counciling, and pursuing the contrary, declare yourselves to be enemies to nature, and violaters of the law. And as for the other point, touching the example of the Pagans, and their zeal concerning their religion, I dare say, that if thou with pride of heart, hadst undertook to reason in the behalf of Satan, to the end to commend all the wicked religious, which he hath brought into the world, thou couldst not have better proceeded to have pleased him; then in exhorting every Country to follow the religion which it hath found in the world, without any other knowing of the cause. Tell me, where hast thou learned this fashion of arguing? It cometh not from the Apostles, who in stead of commending the Ethnic religions by such examples, did combat with and beat them down by the authority of the word of God. 
jer. 2.  True it is, that in jeremy, God reasoning, saith, that his people are less constant in his truth, than the idolaters are in their errors. But the Prophet did not endeavour, to the end to commend the perseverance, nor the obstinacy of the idolaters, to the which in the mean time thou dost intend. Thou takest then this fashion of arguing from the oracle of Apollo, the which wicked creature did counsel the pagans in times past, always to retain the religions received into their country from all antiquity, without changing any thing. 
Xenoph in his Com. Cicero d●●egibus lib. 2.  Knowest thou not, that amongst the Pagans such examples are not concluded? and much less amongst Divines, which do argue altogether by the word of God. Finally, dost thou not know that the Gentiles did forsake their false religions, by the preaching of the Gospel. Thou hast done very fairly then in alleging the Persians, Greeks, and Romans in their paganism, to the end that by their example a man should not inquire after the certainty and assurance of the true religion. 
john 5.  On our side we see again the disciples of Christ, with the contents of his will written within his book, which is the word of God, & which doth always remain. But the religions of the Pagans, 
Isay 40.  are perished with their authors, where it appeareth that thou showest thy religion to be more wicked than the Pagans did theirs, for they neither would nor durst serve so much wickedness and cruelty, as thou dost serve thyself with, in that which thou callest the Romish Catholic religion. Let us see now whether thou canst profit thyself any better in thy fourth Article or not. But it will sooner be found out, that through a hot disease thou wilt fall from the water into the fire.   

The fourth Article.  
THe sum of this may be drawn to this point: that the Catholics which do maintain the king's part do break the statutes and fund mental law of France. For the proof of which rapture, this Doctor like unto a mouse, that hath but one wretched hole, neither knoweth how, nor can allege any other text, or reason, but a violent and bloody statute, (or rather the default of a statute) which the last Duke of Guise did wrest by constraint against the last king, imitating beggars, which do beg alms with a two handed sword. My leaguerer then, the better to fill his paper, layeth forth unto us here at large the understanding of his pretended statute, which he calleth the fundamental law of the Realm, and the statute of union solemnly sworn unto by all the estates of the Town of Bloys, in the year of our Lord God, 1588. containing these points: (that is to say) that the king would hold (saith he) for an inviolable law: First, that he would live and die in his Catholic Romish Religion: Secondly, that he would employ himself in good earnest by all the means that he could, to raze our the heretics: Thirdly, that all his subjects should swear, and bind themselves unto the same condition. And coming to the fourth, that the king dying without children, no heretic should be received to be either king or prince.  
Behold now the substance of the Article. And first of all for answer: It is demanded, who threw the last king down headlong into his last troubles? The house of the Guise. Who caused him shamefully, and in danger of his life, to come out of Paris? The house of Guyze. Who did afterwards chase him from his other Town of Chartres? The Guyze. Who seized himself of the most part of his Towns? The house of Lorraine. Who moved the Frenchmen to treason, rebellion, and revolting against the same king? The same house. Finally, who constrained the poor passengers to give that by by force (which they durst not refuse,) to Robbers, which took them within Bloys? Even he himself, being guilty of high treason, a traitorous and wicked usurper of the estate of the Lord.  
This was in the same time and state, when the last Duke of Guyze demanded of the last king, such an infamous and detestable ransom. The which this leagued monk calleth the Parliament and Statutes of Bloys, and the fundamental law of the Realm. Patience I pray you. Is there any thing more impudent, more falsely named, and more ridiculous, than to call this ravening, extortion, and constraint; A Statute, and a solemn and a fundamental Law of a Realm? Dost thou not know, that in the making of a Law, the free will of the lawgiver is requisite: And for want whereof the ordinance which shall be made against his will, shall be rather accounted rebellion and felony, than any just and true Law.  
If thou dost here object, that the swearing of the King passed between in such a Statute, thou shalt be answered in like sort. That is to say, that the swearing wherein GOD is taken to witness in things, 
Deut. 2●.  which in their own nature ought to be holy and just, requireth likewise a free will, that it may be thereby able, wholesomely to foresee, that it promiseth nothing unto God, but that which the conscience telleth us, must be justly promised and performed. For want whereof, the swearing is not only a nullity, but also aught to be retracted, as being made contrary to the institution and ordinance of God.  
Whereupon it ensueth, that he which hath sworn rashly, redoubleth his fault, if he continueth and effecteth the same wicked swearing. Then wilt thou reply, that the King in such a case ought not to swear at all: wherein I agree with thee: but so, that thou oughtest to consider, that I detest and reprove it, in so much as the fear thereof doth bring many kings to this pass, for to swear rather politicly in Greece, than religiously in juda, when matters do concern their estates: and especially if they fall into any apparent danger of their lives.  
But in such lamentable default, why dost thou rather take an occasion against the last king, who was constrained through the fear of death, than the Guyze, who without any occasion, did first show himself to be perjured towards the king by his treason and rebellion. And wherefore dost thou so narrowly search this fault amongst kings and Princes, rather than amongst Popes, which call themselves the vicar's of Christ jesus: which do but sport or jest at such oaths, as this worthy saying doth testify: Heretico non est servanda fides. By and by he will present a new occasion to speak of an oath, wherefore then, we say for conclusion of the Article: that even as money being taken away by force by robbers & thieves, cannot be called a gift, a present, or an alms, given or received, much less such rapine ought to be called a statute, and for less cause a fundamental law of the realm. Under the colour of which speech thou dost here suppress the truth, which bindeth all the gentlemen of France to this duty, which is here spoken of: forasmuch as they have received their noble possessions of the first kings, being founders of this Crown, to the intent, and upon this condition, that they should maintain the kingdom in the state of the Monarchy, and in the line of the blood royal, and for the want of such obedience, they should be accounted rebels and felons.  
This is therefore the true fundamental law, just, and approved of all estates, & not thy last false pretended statute, which some varlet hath wrested by subtlety, treason, and violence, from the hands of his Master. Even as the last king, being set at liberty, did revoke it incontinently after the death of him that had committed such violence against him, thereby to show, that such a wicked accident, neither could nor ought to prejudice the truth, nor the right usage of any thing. And thus let us pass further.   

The fifth Article.  
THe fifth Article containeth two points. The first is, that the Catholieks which do help the king, do bury in the dust, the honour and glory of France, which hath received this privilege above all other countries of Christendom, that from the time of the first christian king, unto the last king that is now dead, it hath never received any as king, that hath been any kind of way spotted with heresy. Hereupon this malcontent doth knock and torment himself more than ever he did before, falling from frenzy into a rage. For he cometh to this point, that he calleth the king the first borne of satan. Afterwards he saith, that the miracle of healing the goule granted only to the kings of France, shall be lost in a king being an heretic. Now to the first. We answer thus, that the honour and glory of a realm, 
john. 17  consisteth in the true knowledge of the true God, and in the celebration and right usage of his pure service, contained & declared in his word: the kingdoms and countries, having kings, which do acknowledge and practise these two Articles, are declared honourable before God. Whereupon it followeth, that in business of religion, the glory and interest of this realm, is nothing at all diminished or hindered, because of the king, seeing that he is such a one, and therefore consequently, he is to be accounted faithful, and the son of the Church of God. But to the end, that thou shalt not object that I reason absurdly, I will come to thy intention. Thou wouldst summarily infer and say, that in affairs of religion, the glory of a kingdom lieth in this point, in that that it hath always had kings, which have acknowledged the Bishop of Rome decked with all these qualities: first, to be God's lieutenant, the vicar of Christ, 
2. Thess. 2.  successor of the Apostles, universal Bishop & chief & sovereign pastor of the Church, having also this authority, to change, augment, and diminish, yea, even to the condemning and saving whom he pleaseth. Thou callest this the honour and glory of a kingdom. But it hath been else where answered and proved unto thee, that such a doctrine and belief being examined by the word of God (being the only touch stone) will be found to be ignominious and dishonourable, so far off is it from all honour and glory. And as concerning that which remaineth, we ought to observe the circumstances of the times, in the which the kings of France have been converted to the Christian religion, from the year of our Lord God, 472. until this time, which was about the space of 1118. years, within which divers ages many Bishops of Rome being ambitious, ignorant, and superstitious, have often times and diversly altered & corrupted the pure service of God. And for my witness herein, I take the introduction of this which followeth. The marriage which the Lord instituted, 
Gen. 2.  was here already forbidden to ecclesiastical persons, as a thing profane, unto the which was urged the vow of perpetual continency, and excommunication to them that should be found in fault through oversight and indiscretion. The service as well of Idols as of superstitious relics, was received into use, as a thing necessary to salvation. Hermitages and dedications of feasts and temples, had as much attributed unto them: in as much as a great portion of justification to salvation, was sought for in them. The adoration of the Cross also is a part of it, an abominable error to say and believe, that in a piece of wood, that may be burned, should consist a piece of the divine worship. The Prayers and Offerings for the dead, do sing the same song. The adoration of a sacramental sign brought in sithence, doth justify the sacrifices of the Pagans, the pride of the Popes, and that of the Demons, which do attribute more unto themselves, than ever the son of God did, as he was in the quality of a redeemer.  
All which traditions, idolatries, and superstitions, are nothing else but pure heresies: 
Serm. 67. add Eug.  for the which cause Saint Bernard calleth the bringers in of these things, the ministers of Antichrist, and such Prelates, pilate's. These things will constrain thee to confess, that the greater part of the kings of France being instructed in the same sort, were fed with a poor food. Nevertheless I do agree, that such false beliefs cannot be imputed to heresy, but simply to error, because they did not err with delight of heart, and much less through malice, but only thought to do well. Besides that, following the intention, I will allege the example of two kings of France, which do show that thou hast not seen all things. The first is, of Philip the fourth, called the fair, which was not only accounted and holden as an heretic, but also excommunicated of Pope Boniface, the eighth of that name, because he would not take in hand the voyage into the holy land, and moreover, because he did not believe that the Pope had right to transpose kingdoms. The second example concerning Chilperie the ninth king of France, which held a damnable opinion touching the article of the Trinity, and commanded the Bishops to preach it. Notwithstanding all which, France being better taught by the Bishops that were then, would never enterprise to cast off or forsake neither the one nor the other.  
And now for the second point of the Article, which concerneth the healing of the Goule, a notable miracle (sayest thou) which will have no force in a king being an heretic. To the which ptetended miracle I will answer these things. Those which returned away with their Goules incurable, with conditions to serve and cherish them all their life time, do show, that thou takest the coals of Saint Laurence, in the stead of the Angel gabriel's feather or quill.  
Secondly, that of the physicians which healed them, which were curable, should return, they should prove, that their natural remedies were of more force than the word and touching. Thirdly, thou canst not prove, neither by text, nor by example, that the miracles have been hereditary, or tied to one house only. Fourthly, it is an absurd thing, to infer, that God in giving some miracles to a king doom, hath distributed but one kind. Fiftly, we say, that God hath never given or granted these miracles, but for some great mysteries, which come not in the use of one only and simple healing of corporal diseases, as such as that is of the Goule. If notwithstanding thou dost reply, that some have been healed, so as thou dost suppose I will answer, that it should be in like sort, as if one amongst a thousand of them which go to Saint Claudius, or other such like places should he healed. Thou in the mean time because thou wouldst not be charged with a lie by thy neighbours, dost run into Spain, to search our witnesses, saying that there hath been found in one only Bishopric more than thirty thousand men, which have been miraculously healed of the Goule. Thou knowest that a man dare not tell them that come from far, that they lie, for which cause master Paul Venetus returning from the Isles of the East, durst say, that he found a bird of such an excessive bigness and power, that she took up and carried an Elephant in the air. Behold here a great bird, & many Spaniards healed of the Goule. Thou shouldest do better to pray God for prosperity of thy king, 
Tit. 3.  to the end that he may heal the realm of maladies, which are of great importance, such as are Atheism, Epicurism, Wars, Extortions, Cruelties, Injustice, and other iniquities, which range up and down in France, by the ministry of the league, to the desolation of the mother, and ruin of the childen. And thus let us pass to the Article following.   

The sixth Article.  
THis is the sixth Article, wherein this leaguerly monk saith, that the Catholics of whom he speaketh, do declare themselves fautors of heretics, to the destruction of the Catholic Roman religion: from whence he taketh occasion to compare the heresy to the adamant, which doth not torment itself but with the iron. Then he saith, that all those of that religion ought to be extinguished and razed out, by the same instrument. He saith also, that there is no obligation towards the Prince which holdeth, when he setteth himself against the service of God, who commandeth to put all those to death, which do turn away the people from the true religion, the which he proveth by two texts of Moses, and in the end he chargeth the nobles with avarice, because (saith he) they follow the king, to the end to have some recompense, & thereupon he concludeth, that they do lose their souls. These be the whole contents of the sixth article. The answer to the same, The noble men of France, being called by the fundamentallawe of the realm, to the handfast keeping of the monarchy of France, as hath been before said, they are and do feel themselves bound to the performance of such a duty, and for want whereof, they show themselves unworthy such honours and privileges, and as for the purpose of religion, thou oughtest to know, that they are not ordained to ecclesiastical charges and functions, to resolve upon it. It is enough for them to send such disputations to a loving conference of divines, following the promise of the king. This being here admitted to be necessary, and according to equity, what hast thou to do to bay or bark against Gentlemen, exercising their duty? Whilst that thou dost enforce thyself like a member of Satan to divert them. The rest is proved unto thee, that not to commit idolatry is no heresy, nor to acknowledge the Bishop of Rome for such a one as thou dost. That maketh thee say, that the heresy ought to be rooted out by fire & sword that is to say, that your Saint Bartolwes day must needs be celebrated from day to day in stead of amiable conferences: even so as the jews did, when they cried, crucify, crucify: by such proceedings, worthy such as ye are, ye show yourselves as honourable and commendable as your calling; but the children of God do abhor these things. Forasmuch as it is written, that murderers shall not inherit the kingdom of heaven. 
Gal. 5.  Christ taketh occasion to prove, that the jews which would kill, were the children of the devil. 
john. 8.  And now to the two points, which thou wouldst have to serve for their wickedness. The first is in the thirteenth Chapter of deuteronomy, 
Deut. 13.  where it is said, that the false Prophets and others, which should cause the people to turn from their service of God, or that should themselves be turned away from the true religion for to serve strange Gods, aught to be put to death. Hear a little before hath been answered unto such a like text, for the special regard of which, we do here add, that Moses doth mean by his speech, the subjects, and not the kings being sovereign magistrates. Secondly, of a defection & revolting from God and his religion. Finally, such rigorous punishment in this deed, ought not to have been done but in Israel, for the reasons described in the first Article. It appeareth then, thou dost falsify this text, as also that which followeth out of Exodus, 
Exo. 32.  the two and thirtieth Chapter, where it is said, that Aaron having forged the golden calf, builded an altar, before the which the people did commit idolatry, for the which Idolatry, the Lord took such rigorous vegeaunce, that he slew three thousand men, thou deceivest thyself in writing of thirty thousand. This is a marvelous thing, that the vehemency and violent affection towards the hurting of his king, should so blind this leaged monk, thereby to cause him to take the adversaries part, even to the justifying and maintaining of his cause. Behold how he doth it. If there be any thing in the substance of religion which the king doth abhor, they are these idolatries. As contrariwise, this which maintaineth the fatkitchin of this slanderous decever, is no other thing but the abuse which he imputeth to another, imitating the wolf who troubled the water himself, and yet imputed it to the sheep. Dost thou not see, that thou givest thy enemies thy weapons to beat thyself with? Thou hast found out the idolatry very well, but this is not worthy of my answer. As also the reproaching of the Gentlemen for following the king, to the end to get some great rewards. These valiant hearts will answer thee, that they have not their souls infected as thine is, considering that they follow and accompany their king, 
Tit. 3. Rom 13.  according to the commandment of God, and not in the quality or manner of mercenaries, but as noble Lords, who respect their duties and the charge imposed upon them, and in doing this the Lord will bless their labours with a double blessing, and instead of losing their souls (as thou sayest) they shall save them, seeing that it is written of those which are instruments of justice, 
Dan. 12  that they shall shine as the stars in the firmament.   

The eight Article.  
NOw let us come to the eighth Article (there hath been answer already made to the seventh) to that which the monkish Leaguer saith here, that the Catholics which do help the king, do make a double schism, the one in regard of the Pope, the other in regard of the generality of the realm. And for the qualifying of the first, he turneth himself to call the Pope (as aforesaid) the chief universal & sovereign pastor of the church: to the which (saith he, that obedience is commanded upon pain of death, Deuteronomie the seventeenth Chapter. Now the answer to this is, as hath been before said, that all Christian Catholics are bound to maintain their kings and Country. And also that belongeth to Princes of the earth to bear rule and authority, and not to Bishops, and as for the point of religion, he of Rome hath nothing to do, no not half a league out of his diocese, so far off is he from having any thing to do over all France. 
Deu. 17 Num. 16  Whereupon it followeth, that the example of Corath, Dathan, and Abirom, with the text of deuteronomy which thou allegest, make nothing to the matter. First being considered, that the charge of a sovereign high Priest, whereof Moses speaketh, 
Heb. 8  was given by divine institution, and particularly unto the jews, figuring their Messiah, our Lord jesus Christ, the which was ended at his death. This is then an error, yea heresy itself, to call a Bishop at this day by that name, and to constitute him in the same degree. The which should be to bring Christ back again from heaven, 
Rom 10  as if he had not ended the figures of the law.  
Secondly, the example of Corath, touching the other schism, doth plainly show forth those which do revolt from their sovereign magistrates, and those also which will not acknowledge them as Magistrates, such a one was Corath and his accomplices, 
Num. 16  when as they would not acknowledge Moses any more to be their head.  
Seeing therefore, that thou and thy companions do the like unto your king, it followeth, that ye are culpable of the schism, which falsely ye impose upon others. In doing thus, you imitate Achab, when as he asked the Prophet Eliah, 
1. Kin. 17.18  saying, Art not thou he which troublest all Israel? Upon the which like occurrence, we may also answer with the Prophet, That it is thou thyself, and the house of thy Romish Father. It appeareth thhrefore again and always will, that thou dost falsify these texts and examples, in applying them for an ambitious wretch, which hath nothing at all to do in France. Thou hast then fairly tormented thyself in calling them rebels & heretics, which will not admit of the primacy of Rome, for an Article of the faith. France hath the jurisdiction, aswell of ecclesiastical as politic matters in itself, and wherewith the inhabitants of Rome have nothing to do. Also know this, that there are in this realm as learned Bishops, just, and wise, as there be any in Italy. Finally, it hath been proved, that thy Romish pre-eminence is altogether contrary to the commandment of the son of God, 
2. Thess. 2. Luk. 22.  which hath expressly forbidden such dominations to Bishops, when he saith; that the kings of the nations bear rule over them, but it shall not be so with you. Thou at afraid that the abolishing of some ecclesiastical abuse should do some wrong unto thy belly: but jest not at it. Cast thyself and thine affairs upon the Lord, and so thou shalt have rest in thy soul. And as for the rest of thy infectious smoky slanders, which thou dost continually blast out of thy mouth against thy king, I leave them unto the disposition of the winds. And yet in the mean time remember with thyself what judgements the Lord threw upon the head of Semei, for the like offence. 
1. Sam. 16    

The ninth Article.  
IT followeth in this ninth article, to show how this Criminate Monk doth accuse the Catholics with perjury, which will not revolt nor carry Spanish hearts, but for proof whereof, he neither knoweth how, nor can allege any other text, but the forenamed pretended statute, contained in the fourth Article, wrested as before. Thou dost here invite me to these repetitions, yet answer me once again I pray thee.  
Letting that pass, seeing that the best and greatest part aswell of the Nobles, as of the third estate of France, have neither promised nor sworn, as thou wouldst make them believe: wherefore we ought to observe that which followeth.  
If a man be bound by an oath to some just and necessary duty towards his country, he ought not to falsify it by any prejudicial promise, which shall be contrary to the same being first made. Now let us apply this thing. The Gentlemen of France, by the abovesaid fundamental law, have plighted their faith and homage unto their king, in promising to defend him, together with the estate of his kingdom: whereupon it followeth, that neither at the instigation of the Guise, the Spaniards, nor the Popes, they ought to break their first oath. 
Math. 21.  Thou sayest, that Religion, being of greatest importance, doth absolve them in such a case. But thou mayest be answered, beyond that which hath already been spoken, that it doth rather ratify and confirm such duties, than otherwise.  
And as for the great importance thereof, the which is spoken for other respects, touching the service of God, being spiritual and heavenly, which doth nothing abolish the privileges and rights of the governors of the world. Where dost thou find, that Guyze, or that a Bishop of Rome have any right or reason to dispense with the subjects for breaking their oaths which they have made unto their kings? The Pagan Priests never produced such a detestable and horrible Maxiome. Remember thyself of the oath which Herode made, 
Mat. 14.  which cost the Church the death of john Baptist. Wherefore I demand of thee: was this tyrant bound to effect his promise: yes as much as if he had been bound to have made two devils of one: And if a man be bound to kill his children, having promised and sworn it to God. Dost thou not know, 
Isay. 45.  that it is never lawful to swear to do evil? Let us now apply this physically. Thou and thy like have induced some Frenchmen being evil advised, and worse informed, to the supporting of the Spaniard, and Lorraine, towards the thrusting out of the King, and for the bringing in of an inquisition, and a strange government. From thence is it come to pass, that many of the gentlemen's consciences of France, having known and considered the iniquity of the enterprise, are readuised, and repentant, for being wrapped within the above named condemnation of Chore, 
Num. 16  who will deny, that they have not had just occasion to do this?  
But because thou lovest blood, thou wouldst induce it to the example of Herode: to the end, that they may bring thee a thousand heads, to dedicate them unto the same sacrifices, as Busiris did, when he sacrificed his hosts to jupiter. Take heed that thou art not taken as the Dragons are, 
Plin lib. ●. cap. 12.  which suck up so much blood from the Elephant, that they make themselves drunk, and so they die.  
This is now answered and said upon the generality of thy question. And now I come to the particular point: where thou dost allege two quotinges of Scripture, for the upholding and maintenance of thy lewd and wicked swearing: the one out of the nineteenth Chapter of Leviticus: 
Levit. 19 Deut. 23.  and the other out of the three and twentieth of Deuteronomie. In the first it is said, You shall not swear by my name in telling of lies. And in the second it is said; Thou shalt perform thy vows, which thou hast vowed unto the Lord thy God. Whereunto I answer: that in such precepts, and other such like, always two things are to be understood and forbidden. The first is, that there be no evil kind of swearing, such as is when any one bindeth himself to undertake & execute some wicked things. And secondly, that we ought always to rule and square our oaths to the will of God specified in his word: for if one offereth him the price of a dog, 
Deut 23.  it will be unto him abomination, much more than the blood of mankind, the which notwithstanding this Monk of the league desireth above all things.  
This being here admitted, the third text which thou allegest out of the fift chapter of Zacharie, maketh clean against thyself, 
Zacha. 5.  seeing that it is a false kind of swearing by the name of God, when one sweareth otherwise than he hath commanded: and also, when one sweareth to do evil. Those which so profane the name of God, aught to fear the curse and judgement which thou talkest of: but those which do obey him, need nothing at all to fear. Thy proposition then is found altogether to be false and wicked. And to this end, praising and approving the massacre, which the jacobine friar thy brother committed: thou sayest thus of the last king; that God hath confounded him, as if God & the devil had conspired together such an abominable fact. Dost thou not draw upon thyself the vengeance of God in justifying of such wicked crimes? The weapons of iniquity are in your habitations (saith jacob, 
Gen 49. ) Cursed be your wrath and fury, for it is impudent, and wicked. Thou wouldst be ignorant of this, that the murderers shall not inherit the kingdom of God. 
Gal. 5.  Canst thou better justify the most horrible massacre of the Pagans? Thou wilt allege here the example of Pope Sixtus thy sovereign, which hath approved the same iniquity, by an express book: and thus much for this.   

The tenth Article.  
THe malcontent saith in this Article, that the Catholics which accompany the king, do fall into perpetual infamy, and cause the kingdom likewise to be accounted infamous, as two or three of his Canon's d● import, being framed to his mind. This objection I say, hath been answered in the fift Article, and here only will we add, that the infamy of a kingdom consisteth in the abuse of Religion, ignorance, Atheism, Epicurism, schisms, rebellions, barbarous actions, cruelties, and lewd riotousness: in the trade of which iniquities, the children of the league are most skilful, yea even without comparison of any others. As the proceedings in receiving the spaniards into France do witness, to whose credit these traitors of all men most wretched and infamous, do sell their liberty, and the liberty of their kinsfolks, wives and children, without taking any pledge of them, for the same. Can there be a more infamous thing thought of then this, as so to yield themselves as slaves with rejoicing of heart to the Spaniards? To the end, to be one day handled by him, not only after the manner as Pharaoh in old time used the Israelites in Egypt. But in like manner as he himself handleth & useth the Moors, aswell those of Africa, as of India. And thus may the infamous of the kingdom be easily discerned, which are not those which would defend and deliver it from such hardshippe and slavish servitude. Alas it is known well enough that men naturally do love their own liberty, from whence proceeded this ancient proverb, which saith, that liberty is better than all the gold in the world. Nevertheless, these mad people enemies to themselves, would be rid of it, as of a thing of small value or price. Wherefore this doth verify, that if there be any infamous wretch in the world, that thou art he, which by thy unnatural precepts dost cause the holy Christian religion (so far forth as in thee lieth) to be had in execration, and holden in contempt of all barbarous people, which can but read thy profane writings, tending altogether to the desolation and ruin of thine own country.   

The eleventh Article.  
LEt us pass the rest of the Articles, and come unto the eleventh, which importeth, that the aforesaid Catholics do betray their Mother Church, in such sort as judas did his master Christ, or as Sons that will not secure their mother, when as one would strangle or choke her: And afterwards coming to the application, this Criminal judge calleth the king, the capital enemy of the Church, and the Catholics which follow him, his hangmen, deniers of Christianity, companions of Nembroth, and more barbarous and unnatural than the Scythians.  
To begin mine answer with, I would have thee first assure thyself that thou wilt be garnished with default of proofs, as much as ever any man was, that hath made a trade of daubing paper. Verify thy propositions by good texts and arguments, and if it cometh to pass that thou hast any reason, it shall be granted: but if contrariwise, than the law is against thyself. And if being not willing to proceed any further, then hold thy peace, for thou declarest thyself to be unworthy of any writing or answer.  
For the which purpose, first I here answer thee, that the diverse charges and different callings ought to be distinguished, to the end, that the Shoemaker may not meddie with the Tailor, nor the blacksmith with the Locke-smith. Now if the Mechanical arts do require such an observation, much more than those of liberal sciences, and a great deal more those sciences and diversities of estates, which concern the general and public administrations of the world. Even as the Apology of joathan doth teach us, 
judg. 9  saying; that the olive tree doth content herself with her fatness, and the fig tree with her sweetness, without that, that either of them doth trouble each others tree. Signifiyng thereby, that every one ought to content himself, and to follow his vocation, unto the which the Lord hath called him, without busying himself in any other men's, for fear lest some greevons punishment should fall upon him according to the example of Ozias king of juda, 
2. Chro. 20.  who was stricken with leprosy, when as he would have usurped the office of the high Priest, which did altogether belong and appertain unto the children of Aaron.  
Even so then the Bishop ought to content himself with his Ecclesiastical administration, and the Nobleman only with the handling of his sword. So then, when every tree shall content itself with the quality of his own fruit, shall all things go well. This being here granted, as necessary, rightful, and reasonable: what will this Leaguerer say, when as he tormenteth himself so diversly against the Noblemen, which do not take upon them at his will and pleasure, the affairs of the Romish Religion, for to defend it without any further knowledge, the passions of his prelate's, to the utter ruin and overthrow of their king, of themselves, and of their country? The which they have taken upon them to defend, leaving the disputations of Religion unto Divines. And thus much for the first answer.  
And now to the second: where I hope to content the Reader with reasons of some force, taken from the holy Scriptures, and not from lies and false suppositions, according to thy fashion. And that we may the better do this, let us know what this word Catholic Church doth mean, and what are the marks, and who are the true members of the same. This knowledge is here most necessary, forasmuch as in the stead of the Christian Church instituted by jesus Christ, this Leaguerer doth always propose unto us a Romish Church, containing the idolatries and superstitions of the Bishop of the same. In thy opinion, if Rome should be lost, what would become of all Christendom? Leaving then this abominable error, to think any further that the universal Church hangeth on the Roman, we will speak of the thing that followeth the description which the holy Scripture maketh, 
Ephe. 4. Rom. 8. john. 6. 1. Cor. 12. Ephe. 5  calling the Christian Church an assembly of Saints, being called according to the ordinance of God in jesus Christ, and gathered from all the nations of the world, by the preaching of the Gospel, to the end, that they may obtain life everlasting. Also the Apostles have spoken in the same sort of the Christian Church. They have called it the house of God, the body of Christ, & the edification of the same body. For the building and entertainment of the which, Saint Paul saith, that God hath given five sorts of men, 
Eph 4.  which are the Prophets, Apostles, Evangelists, Doctors, and Pastors.  
The same Apostles do always witness, that jesus Christ hath received this honour of his Father, to be the only head and sovereign Pastor of his Church. Furthermore, 
Ephe. 1.  hearken what Saint Paul saith: God (saith he) hath set jesus Christ at his right hand, in the heavenly places, and hath subjecteth all things under him, that he might be the head of the Church: where we ought to note this, that the Apostle wrote this after that jesus Christ was ascended into heaven. To the end, that the Pope which hath invested himself into the Empire of this divine title, 
Col. 2.  might not say, that after his ascension, the Church should need an other head. The which if it had been a thing that were necessary, the Apostle would never have omitted and let pass such an Article of so great importance.  
This is then a monstrous thing, 
1. Pet. 5.  to give to the Church two heads and sovereign pastors. It is to be seen also then, that concerning the government and conduction of the same, the holy Scripture maketh no mention of the primacy of Rome, when as otherwise it nameth it a revolt and an Apostate: 
2. Thes. 2  thereby to describe and make it seem odious to all good and well disposed people. To be brief, the holy Scripture doth represent the holy Catholic & christian church, as one entire body, having the members thereof dispersed throughout the whole world, & of the which body Christ is the only head, and the Churches dispersed here and there are members of the same. 
Ephe. 1  Seeing then that there is but one Catholic Church, it followeth, that the Church of Rome cannot be it, but only a part, as a member of the body. These reasons and authorities, do maintain, that the abovesaid Catholics are nothing at all traitorous to the Christian Church, when as they defend themselves, their king, and their Country, as well against the Spaniard, Italian, & Lorraine, as also finally against the Leaguers of the Country, be they ecclesiastical or others. Besides that, the Catholics which are enemies to the leaguers will answer, that it is sufficient for them to avouch and acknowledge, for their spiritual mother Jerusalem, 
Gal. 4  which is on high, which is free, and called in the holy scriptures, the mother of us all, they have nothing then to do with the terrestrial, which is below, 
1. Cor. 12. Ephe. 4.  and which engendereth her children unto bondage, declared by Saint Paul, to be enemies to the Church, and not the others. It is sufficient for Christians to be of the Christian church, described by the Apostles, in the which we consider three principal marks. 
Rom. ●.  The first consisteth in the doctrine as well of the law, as of the Gospel, being well applied and understood. The second, in the right usage of the Sacraments. The third, in the obedience to the doctrine and ministry thereof, when thou canst not deny, but that by the wicked office and tyranny of the Popes, the essential marks of all things most necessary to Christian religion, are wanting for the most part, as hath been amply showed unto you in the discourse dedicated to the Nobility, where hath been proved, that ye have left none of the Articles of the faith pure nor entire, and that if there be any heretics in the world, thou and thy companions are they, namely, 
1. Cor. 1.  who by your traditions have buried the benefits of the passion, death, resurrection, and ascension of jesus Christ, which God only hath made unto us wisdom, righteousness, sanctification, and redemption. Thus leaving this fountain, ye send your scholars to the Italian parchments, bulls, and traditions of Rome, and yet notwithstanding thou givest the alarum, and causest fire to come forth from the brambles, 
judg. 9  to burn those that will not augment and defend thy cookery, together with thy tyranny and Spanish inquisition: and dost call the refusers of such treasons and cruelties, heretics and unbelievers against the Church, saith the pilgrim. But thou oughtest to know, that these good people are appointed to defend the verity and purity of christianity, and not the abuse of the Romish Church. This being considered, apply that which thou dost add unto thyself, and to thy fellows, that is, that this heresy is the cause of all these present evils, remembering with thyself, that for the massacres, treasons and rebellions, vengeance doth manifest itself from heaven against the authors and executors thereof, and not against those which desire the reformation of the Church. 
Gal. 5  Hear thou dost complain that the use of your Churches are diverted and changed. This is great pity, if it be thus, that they are not now profaned, as when the praises of the creatures were sung, 
1. Cor. 1.  the which ye did there worship in the stead of the creator: and as when he preached the Romish tyranny, 
2. Cor. 6  in stead of Christ crucified. If one ought so to torment himself for the beating down of the Churches, alas then how many of the faithful have ye massacred being the true temples of God. I perceive always, that thou fearest more some ecclesiastical reformation, than any other thing causeth thee so to insist upon the examples of the Emperors and kings, which after their example, have induced the people to the change of religion. But remember thyself, that in the eight Article I have counseled thee to commit thyself and thine affairs unto the Lord, and thou shalt find rest in thy soul.  
And as for the second, remember thyself of the counsel which Gamaliel did give unto the chief Priests of jerusalem, saying: If thy counsel be of men, it shall quickly fail, but if it be of God it will not move. 
Act 5.  Now for the third, it will be proved, that thy maxim is not always true, as the Christians of the primitive Church do witness, and the faithful of our time, which do love better to die, than to imitate the idolatry of their foreign Princes.  
Finally, thou sayest, that the plaints contained in this Article, are sufficient to draw down the stars from heaven. In deed you have done that by the ministery of your persecutions, when as ye have overthrown, and caused so many thousands of the faithful to fall, which are compared to the stars in the heaven. Therefore thou dost falsely impute such slanders upon those which do defend their king and their Country, 
Apoc. 6  as also thou dost declare thyself a traitor to jesus Christ, when in stead of defending the purity & verity of his christian Church: thou dost defend the abuses of the Roman, which is resistance and violence offerep unto him.   

The twelfth Article.  
LOoking into the contents of the twelfth article, we shall find that this leaguall advocate saith, that the Catholics to whom he speaketh, do betray their kingdom, and procure the desolation & ruin of the same, for proof whereof, first he saith, that about thirty years sithence, this heresy made some wounds which do bleed yet. Secondly, that within these fifteen years the king of Navarre hath spoiled the realms by strangers, and hath used very many barbarous acts of hostility and cruelties against the orders of the same. Thirdly, that he is a Nero in maliciousness and cruelty. Fourthly, from whence it followeth, that it is very badly done to give the sword of S. Paul into his hand, and the key of Saint Peter. And hereupon this leaguer tormenteth himself, & crieth, help, help my friends, for these Catholics are traitors unto the Romish Catholic Church, the which they would chase out of this Country of France, contrary to the prophesy of Saint Remye, and such like as followeth. And now for answer, first I desire thee, that seeing thou hast took pains to have been delivered of these lying affirmations, to be patiented to hear the denialles which are most true, beginning then at the most general points. We answer in the first place, that the aforesaid arguments have been sufficiently declared and verified, that the Catholics whereof thou speakest, are not any kind of way traitorous to Christian religion, seeing that they are obedient unto the commandments of the same, inasmuch as they do acknowledge the sovereign magistrates. Which it approveth and commendeth in the behalf of God their father.  
Secondly, we have proved that the christian religion being followed in the reformation of the same, containeth no point of heresy. Thirdly, we have produced the diversities of estates, and difference of charges: where it hath been already showed, that the Noblemen, and all other men of war ought to suffice themselves with the corselet and sword, leaving the disputations of religion unto the ecclesiastical assemblies. Fourthly, here must be recited again the fundamental law, which bindeth the Nobility to the establishing of the French Monarchy within the line of the blood royal: what looseness would it be accounted in the Noblemen, if they should not employ themselves with care against the enemies of the kingdom, and above all, against the spaniards, which would at this day not only thrust out, but also exterminate the king for ever if they could? For the which cause, I will allege a forcible saying of a Doctor being a late writer to this purpose, speaking thus: And as for this kind of people which do no service in the world, but to shed innocent blood, covering their cruelties with a cloak of religion, I esteem them worthy no other answer, but that which is to be given to thieves, which should plead against those which are impanelled for the country, because they should not carry the sword for their defence. And it maketh me to remember this execrable Roman Fimbria (saith he) the which having failed to kill Scevola, threatened not to delay it, because he should not be left unslain.  
Consider and apply this answer, whilst that I do visit the other arguments of thy Article. Thou sayest that within these thirty years this heresy hath made some wound that bleedeth yet, unto the which thou hast been already answered, that the abuses, behaviours, and conspiracies of the Guyze have caused this mischief, and not the reformation of the Church. Thou addest also, that within these fifteen years last passed, the king hath wasted France in exercising diverse and most cruel actions of hostility. And to answer the same, it hath been said, that by his meekness, tolerations, sufferances, weet and gentle be haviours, his enemies have objected the contrary against him: 
1. Cor. 11.  saying, that he used subtlety, thereby to get the good will both of the one and the other. Read and see, and thou shalt find, that it was the Guise that played the part of Nero, and not the king. But he is an heretic, sayest thou. To this song, having been a thousand times repeated, thou hast been answered a hundred times pertinently and sufficiently: and so much for this.  
In the end thou concludest, that it is very ill done to give the sword of Saint Paul, and the keys of Saint Peter, into his hand: that is to say, to constitute him king. The which point also hath been amply and diversly answered in the Articles going before, where hath been proved, that no matter or occasion doth offer itself, whereby the king ought either to be rejected or refused, who hath both from God and man, a lawful calling, to govern and conduct the Realm of France. This Maxim is confessed of all men, not being prevented or lead with afore judgement. And as for the allusion which thou makest unto the sword of Saint Paul, and the keys of Saint Peter, thy masters have drawn this profanation and trumpery, from the false interpretation which they have given unto a text in the two and twentieth chapter of Saint Luke, where jesus foretelling the Apostles of the persecutions which they should suffer after his death, 
Luk. 22.  admonished them to make provision offoure things, that is to say, of purses, scribbes, coats, and sword: signifying by such Metaphors, that they ought to prepare themselves to suffer many things. But they were yet so ignorant, that in showing two sword, they thought themselves able to resist by the same: wherefore jesus mocking them, said; It is enough.  
Hear is great matter wherewith to draw your two offices of Magistracy, such mockeries are therefore unworthy of any answer: as also the prophecies which thou callest Saint Remyes, the which hath neither right nor power, to tread down those of the spirit of God, foretelling that the City with seven mountains, 
Apoc. 17.  which hath had great government and rule over the earth, shall be razed out. And as for the examples of the Goths, and other enemies of the Church which thou dost here understand, such persecutors have no community with the Princes, which love and do procure the advancement of the kingdom of Christ. Also in regard of any other thing touching the kings of France, it hath been answered in the first Article. And also passing further, thou dost object against the Noblemen being enemies to the league, the desolation and confusion of the Realm. But I see that thou hastread Esop's fabules, seeing that thou playest the part of a Wolf, troubling the water before the sheep. Who advance such mischiefs more than ye, by the traitorous ministery of your rebellions and revolts? Yea sayest thou, but the kings of France in their sacring, do take the sword at the hands of the Bishop, for to beat down heretics. And I answer thee again, that the king did take it at the hands of God, to do this if need should so require, being not bound to receive it at the hands of a man of the Church, who hath nothing to do with the material sword.  
Thou dost also further assume, that the king of Navarre, doth promise to entertain two religions into this kingdom: but what reason did hinder him from receiving four or eight? Now I may answer, that in this place thy memory faileth thee, for thou hast always said, that he would abolish the Romish Religion, and now thou accusest him, that he would maintain it. But he may admit more sayest thou. The which I answer, doth not conclude: for such a sovereign would tolerate a thing, which he esteemeth necessary for the maintenance of his estate, and the which will have great respect unto other things which should be prejudicial unto him. And as for the profession of Atheism, whereof thou speakest, here with Saint Barnard and Petrarke, we exile this Epicure into the Town of Rome: for it shall be lodged and accepted better of there, than elsewhere. Thou makest mention also of the massacres and martyrdoms come to pass in England, and in Bearne; which if it be true, then is it passively, and not actively: for those which make profession of the reformed religion, have not learned Christ jesus so: they leaving such more than barbarous cruelties of murdering the faints, 
Apoc. 18.  unto those of whom S. john speaketh in the Apocalypse. And to that which remaineth, I dare very well say, that a subtlety of thine own put into the uttermost cabinet of thy conscience, causeth thee here to speak so figuratively, and as one may say, by the figure Antiphrasis, seeing that thou callest the most pernicious, wicked & seditious men in all Europe, martyrs: which had as martyrs of Satan vowed to their master, the ruin aswell of their sovereign prince, as of their country. For what man is there of our time which knoweth any thing of the affairs thereof, which doth not know very well, that there hath never been any persecution stirred up, either in Bearne, or in England, against the Romish religion? And who knoweth not certainly, that those whom thou speakest of, were punished only because of their treasons, rebellions, and conjurations? Also who seethe not, that thou wouldst make of evil good, and good evil? And that thou dost justify the wicked, that by their examples thou mightest produce others like unto them into France, and also incite and encourage them to the like crime? But that which God doth keep, is well guarded.   

The thirteenth Article.  
NOw only remaineth the last of thy Articles to be spoken of, the contents whereof I may rightly compare to a town ditch, or sink, into the which is powered all manner of uncleanness and filthiness: for thou hast distilled hereinto the quintessence or very substance of thy wicked spirits, to maintain thereby (if it were possible) that white is black, the good evil, the light darkness, and the truth a lie: as shall be better seen and proved in the examination of the same. Thou hast inserted the same point into the third Article, but here thou givest a more ample exposition of it. And the sum of it is this; that the aforesaid Catholics are worse than the jews, Turks, Pagans, and Heretics, yea than beasts themselves. The which pretended Maxim thou dost defend in three principal heads: and from the beginning of the first thou callest the Catholics which are enemies to the League, accursed; because they follow a king which is of an other religion than theirs: yea, and that which those Infidels would not do, which thou hast already named. For the beginning of my answer, I must be constrained once again to say, that thy suppositions (which are nothing but falsehoods and lies) have been by thee so often said and recited, that they do declare thee to be unworthy of any answer by writing. It hath been sufficiently proved unto thee, that the king is not found in any thing to be an Heretic. Secondly, that the false understanding or belief in the case of religion, doth not take away the power of rule and government from kings and princes of the world.  
And in the third place, that not only the jews, Pagans, and heretics, but the Christians are oftentimes submitted and put in subjection, to the government of many kings, being iefidels and heretics, the which proofs have declared thee, and now of new again do declare thee to be a deceiver, and a liar, even as the slanders do import, which thou imposest upon those of the reformed religion, in saying that they never would, nor will have any other kings but of their own religion: the which they have debated on this thirty years, as thou sayest. For answer whereunto, I would call thy conscience to witness, if it were not hardened in such sort as Saint Jude speaketh of. Wherefore leaving it to glut itself with sleep, I will summon those before God, which waken betimes in the morning, to testify before his divine Majesty, whether all these effects and events passed, have not verified, that we have always acknowledged, approved, and respected all our kings which went before us, as men sent from God: our often prayers for their prosperity, and the rest of our actions, do give the lie unto all those which do accuse us of the contrary.  
But your detestable murders, 
Apoc. 18.  and massacres, may be dedicated to the children of the slaughter house of Rome. If thou dost object unto us any of our defences, the house of Guise hath urged and constrained us necessarily & justly thereunto. Thou knowest it well enough: but that aught to be accounted amongst the enterprises which ye have done, and do against the king, and the estate of the realm. The end doth crown the work. Thou hast nothing to do here then to call M. Caluin as a witness, reproaching him, 
Dan. 6  in that thou sayest he hath written upon Daniel, that the earthly princes do depose themselves of their power, when as they presume against God: yea, that then it is better to spit in their faces than to obey them. Let a man of conscience read throughout his whole Commentary, and there he shall find thee to be a malicious liar, seeing that there is no mention made of any such thing as thou dost object. For he saith, that Princes ought to be disobeyed only, when as they would constrain men to offend God. But that hath no community with thy revolt. Thou dost reply, that therefore Master Caluin & Master Bezado condemn an heretic to death. We answer, that that maketh thee to agree with us secundum quid: that is to say, by the means that five necessary concurrences do there meet together, which are. First the ordinance of a sovereign Magistrate. The second, a certain knowledge of heresy. The third, the loving and free conference between him which is in error, and those which do accuse him. The fourth, a manifest hardening, and malicious stiffe-neckednes, in continuing in his false belief. The fifth, where we do add (as aforesaid) that Princes ought not in this case, nor in such like, to be handled with the same form and rigour as their subjects are: and that this censure ought to be applied to the crime. To the purpose of which application, (if the liberty of conference might be granted to Divines) I dare assure thee, they would find sufficient matter, to object against thee that, which was objected against Sophistus, who would have proved, that Diogenes was never any man: to whom it was answered: Conclude that of thyself, which thou wouldst say of an other, and then thou shalt say true.  
Let us now discover thy second head, or chief point, importing the third repetition of the oath made at the parliament of Bloys. For answer hereunto I say, that I would have thee to remember thyself for the third reiteration, that the first & generalloath which the Noblemem have made to their king and country, ought not to be violated by an incidental cause of the unfaithfulness and treason of the Guise, when as he rebelled against his king. Now to the purpose of thy repetition. Thou dost still reap at here the zeal of the Pagans, the which thou dost always commend and approve, as if it were not known that the wisest amongst them would mock at thy pretended maxim, seeing that they would choose 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 commonwealth, are the best divinations that may be found out and done: amongst the which in the mean time consisted the chiefest part of the Pagans religion. Cato also came to that point, when as he gave council to appease God with the incense, and to let the calf grow for the plough. To be short, this was a subtlety wherewith the wisest amongst the Gentiles did serve themselves with their religions. And thou dost the like in turning thyself to accuse Noblemen with endeavouring to bring in heresy into France, the which thou callest Caluinisme. It it k me to repeat one thing so often, it hath been already answered, that the Noblemen are bound to maintain the estate of the kings of the country, and that in many things your Church hath need of reformation. These two propositions, in stead of maintaining heresy, do encounter with it, & beat it down. To the which speech thou dost add, that the fury of heretics, joined with the sovereign power, beeommeth so bloody, that it never leaveth the Catholics at rest, and dost take examples from some Infidels, being persecutors of the Church, to witness which they bring against the barbarousness of Caluin, being worse than that of the Arrians. Thus thou sayest. But in the mean time search the holy scriptures, & thou shalt find that this is done by the murderer of Rome, 
Apoc. 18.  to maintain his pride, his tyranny, & his apostasy, by the horrible murders which he hath committed throughout all Christendom, since that his filthiness hath been discovered. And as touching Caluin, his life, deeds, & writings, do abhor such devilish cruelties (as amongst other things) that which he faith upon this text of the Romans doth witness, which saith; 
Rom 12.  Bless them that persecute you: when upon he writeth thus, forasmuch as it is most hard to observe and retain such a mildness and sweetness, so much more we ought to labour to attain it. For our saviour would that we should be different from the wicked, as also that no man can name himself the child of God, if he be not clothed with such a courage: and afterward he addeth, that we ought to be careful of the salvation of those which do draw damnation upon themselves. Behold now the speeches of Caluin, declaring the wrong which thou dost to his renowmednesse, and to his writings. And now to come unto thy examples, I say, that the aforesaid testimony doth a great deal better resemble you to Achab, jezabel, Valens, julian, and others of the same race, than those to whom thou dost compare it, as in deed thou canst not object any one massacre to be avouched by the reformed Church, but we may justly, truly, and entirely, object against you all those that have been done in Christendom any time within this fifty years because of religion: from whence it followeth, that this text of the Prophet hath been accomplished amongst you, the which thou dost allege to this purpose against us, Superbia corum qui te oderunt ascendit semper. The pride of those which hate thee, doth always manifest itself. Also behold thy second chief point discovered, and now let us lay open thy third, wherewith thou dost so greatly charge thy adversaries with brutishness, & where thou sayest that the catholics which defend their king and their Country, are more void of reason than beasts, and takest the crane's, eagles, & the honey be to witness, which will never admit any to their king, but one of the same kind. To this I say, that the example of the Crane, being a very dull and hurtful bird, may be very well applied unto thyself. First, because thou dost exhort the foolish amongst the French men, to be like crane's, and so change their condition which is now most free, into one that is most servile and miserable, imitating the ass, which desireth to serve the Tanner, rather than any other master.  
Secondly, the Cranes do eat up the seed from the earth, and thou wouldst have the French men to be eaten up of the Spaniards. The examples of the Eagles is agreeable unto the same, for they are great gourmandisers of the flesh of beasts and fowls, which do not live upon any pray: in this thy drift is showed to be nothing else, but to have the good people to be devoured. Furthermore, the Fagles flic very far, and so wouldst thou have the Frenchmens liberty, and the Pirence mountains fly into Spain. Alas, then what should become of our citizens, parents, wives, and children? From whence cometh this, that in stead of imitating Bees, which are profitable, thou dost imitate those drove Bees, or rather dragons, which do wound very sore. And if the question be in this, that thou wouldst apply the thing to the imitating of creatures, that is altogether against thee, because the French men are more bound to follow the Prince of their own nature and nation, than a Spaniard which is their enemy, & of a contrary humour to theirs. But because here thou wouldst walk more warily with thy treason, & sale of thy Country: thou dost here again employ the difference of religion. Whereunto I answer, that murders and massacres are not the next ways to decide and avoid the controversies, remember that which is aforesaid, and let the promise be mutually discharged, without coming any kind of way to this mad extremity, in putting us into the hands of the Spaniards, even as thy council doth advise, being drawn from the dungeons of hell.  
But behold the mischief, which stoppeth the passage to this ordinary way: for you, even you do mock and scorn maliciously, and against your conscience, because the king doth offer himself to come to that, in saying that it is but feigned and altogether contrary, seeing that he hath promised never to change his religion; and thou dost add moreover, that there needeth not any council, seeing that we need never call the Catholic Romish religion into any doubt.  
Finally, thou dost conclude, that there is no need to attend eppon any council, because the king doth nothing else but deceive the Catholics with such vain attentions. But because thou shouldest not go unanswered, we say, that laying aside your lies, excuses, and crafty shifts, which tend to no other purpose, but to turn backwards and fly from the lists, that the Christian kings ought to be careful for the wholesome religion, and to procure convocations of Synods and Counsels, when as they are duly advertised, that there is any abuse, error, or superstition brought into the Church, 
Deut. 17. 1. Cor. 14.  seeing that God commandeth them to keep the whole words of his law, as being disposers of the same. This duty was enjoined to David, to distribute and give unto the successors of Aaron their right places and ordinances, which were before refused in their charges. By this same commandment also, 
2. Kin. 22.  josias commanded Helkiah the high Priest to repair the temple, and to pray unto the Lord, as well for the king as for the people, and to the same end he assembled the Prophets and the high Priests, with the aforesaid people, to read before them all the book of the Law. He also caused the passover to be celebrated, and destroyed the idolatry amongst the Roman Emperors. Theodose the great assembled the Council of Constantinople against the heresy of the Macedonians. In many other places it is apparent, that diverse councils have been assembled for such like error.  
But at this day it is a question, of great corruption being brought into the Church by the pride and covetousness of the Bishops of Rome, in so much as one only may now refuse a synodal convocation against those that can prove, that the infiniteness of errors in the same, have corrupted and falsified the true service of God. Oh what tyranny and malice is this, but to fear lest that your turpitude and filthiness should be further discovered, is the cause of the refusal thereof: only do but prepare yourselves to enter into conference, if there be any need, and then shall ye find whether there shall be any feigning on our parts or not. But ye care nothing at all to have it, following the Italian proverb, which saith, Chista been non si invova. He that is well, let him keep him so. Ye live at your ease in all delights and idleness, rather making those believe which search out your abuses, Quod sunt infideles & dubii in fide. That they are unfaithful and weak of belief. As thou sayest, whilst that in the mean time you doublie cloak yourselves with craft and subtleties, for the which cause ye neither require Synod nor council, so fearful art thou that the king will go to mass, saying, that he ought not to be trusted although he would say so. Thy English pretended Catholic companion feared likewise the same, but thou hast the answer unto it, look therein what hath been said unto him, and for the rest, thou shalt find in Saint john, that life everlasting consisteth in the knowledge of the only true God, and of him which he hath sent, Christ jesus, and the king most Christianlike hath protested to continue in the same profession. Thou hast therefore these thirty times showed thyself to be an impudent slanderer, when as thou dost compare him unto profane kings which have abused religion, in seeking under the colour of the same, to install and bring in their tyrannies. Now let us see wherefore thou dost accuse the king of perjury. After that he had sworn, sayest thou, that he would not innovate any thing for the space of six months, incontinently he made a statute at Tours, by the which he doth dispense with the regulars, as concerning their obedience which they own unto their superiors, if they will advertise him of those things which they should undertake against him, & doth enjoin the confessors to declare the confessions of the Catholics in the same behalf. What Divine or Logician I pray you, is this? A king commandeth his subjects to declare unto him those which conspire against his person, or against his estate of government; Ergo he is perjured, if he inquireth of traitors who have sworn to do it. But in despite of the rage which causeth these furious to be so mad: I demand, who is the chief in a kingdom, if the sovereign Magistrate be not? Next unto God, who ought a man to swear faith and fidelity unto, but only unto the sovereign Magistrate? Are not the laws in this case clear and formable enough, that is to say, that the subject is culpable of the crime or treason, if he doth not reveal unto him the conspiracies which are practised against him. But one hath promised and sworn not to say any thing. I answer, that it hath been proved, that it is not lawful to swear to do evil; and if it be that any hath so sworn, that then he ought presently to call it back again and repent, lest that the second sin be worse than the first. Moreover, true it is, that that which presseth thee without comparison, is the fear of hanging of some Monk or Priest. Whereupon thou oughtest to understand, that the crime of treason against his sovereign, is worthy to be made hanging, aswell towards the Ecclesiastical, as toward the Nobility, and aswell towards the councillors, as the Merchants.  
Now let us hear thy prophesy. If the king of Navarre were head over the French Church, that of these two fair heads should Antichrist be borne: for he would (sayest thou) take away religion from the Frenchmen, & bring in a most cruel French inquisition. To the which also I answer, that the Church neither aught nor can have but one head, 
Ephe. 1 1. Thes. 2  which is Christ jesus. 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 having any thing at all determined in his mind to bring in any inquisition whatsoever, so far off is it from being like to that of Spain, the which thou callest just, (but thou hast omitted, amongst the devils in hell) seeing that his unspeakable cruelty and tyranny is not exercised but amongst those who are most religious, according to the will of God, and most just amongst men: the which is known of all noble hearts loving the truth, and virtue. And because ye hate such people, ye do the more commend such a kind of Inquisition: forasmuch as it hurteth none but them, for the maintenance of your ambition, avarice, superstition, cookry, idleness, and tyranny. Behold how the treaty of religion is in Spain, the Sovereign is altogether rob and spoiled of the knowledge that a Magistrate ought to have over his subjects, when as there is any capital crime committed, or any other corporal punishments to be used, upon what occasion soever it be: for all men know, that king Philip, through a pretended devotion, hath given & transported this right whereof we speak, unto his Ecclesiastical Romish spaniards, which have desired and wrested it from him, by all the most subtle cozenages, and deceits that any kind of way they could devise to bring the same to pass, that thereby they might the more subtly use their devilish & cruel actions, against those which do but once open their eyes against their errors, trumperies, and falsehoods.  
And all this husbandrying entituleth itself, the Inquisition of Spain, the which giveth such authority & boldness unto his Clergy, that they dare quarrel with the princes of the blood, and challenge them, even so far forth, as to the razing of them out, so as is already come to pass. Where is to be understood, that the Sovereign prince did never rule more imperiously over Spain, than these ecclesiastical Lord governors do by the ministery of this Inquisition, which maketh them to live like kings, and princes, and in assurance, being most assured, that their filthiness and deceits shall never fall into any examination or censure, but amongst themselves. 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 unto the which (sayest thou) that it is better to take a king of a strange nation, that is to say, a Spaniard, daring to assure thyself that by the office and service of his Inquisition, this Metamorphosis would work well for thee and thy mates, so that of simple priests and prelate's, ye might become little kings, like unto your usurping Spaniards.  
Thou hast a natural pretended reason indeed, and go on with it, seeing that Satan hath no more expedient means to maintain your ambition, covetousness, tyranny, and idleness by.  
But for fear of being accused of accusing a king of Spain with such like ignorance and undiscreetness, being reputed wise amongst all the monarchies of the earth, it behoveth me to eschew such a blame, in discovering his intention, and to what end he proposeth himself, when as he giveth the jurisdiction and power, which every Sovereign aught to keep himself, when he should minister the criminal punishment which belongeth unto his subjects, upon what occasion soever, to his ecclesiastical persons. For there is no cause why we should esteem or think, that one only and superstitious indiscretion doth induce this great prince to such wicked proceedings: we shall find and conclude then, that in making this present Inquisition activelye unto his Clergy, he hath imitated the subtle proceedings of Mahomet, the which being not able to install his tyranny amongst the Arabians, employed himself under the colour of religion, by the ministery of the which he executed his wickedness more easily. But had not such a subtlety been, the estates of Spain had hindered 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 witness, beginning thus. We which can do more than ye, we choose you for king, with such conditions etc. By the means whereof, they had expulsed from them this tyranny, had it not been for the subtleties and villainous aid of their wretched ecclesiastical priests? What preachers are these, which by their exhortations, preachings, and authorities, do help to maintain this devilish inquisition, with the which office these venerable personages do acquit themselves the more willingly, because that in stead of feeling their part of the tyranny, they make it serve to their greatness, immunities, honours, pleasures, commodities, and other such like benefits coming and issuing from the aforesaid inquisition. Behold also now the motive and efficient cause of the same, where it appeareth, that aswell the king, as the Clergy of Spain, do complot, suck, and gripe the people, over whom God hath constituted them, as fathers and guides. What religious people be these which sport themselves thus with poor Christians, sending them from Caiphas to Pilate? For which cause, two evident examples will witness, that the zeal of religion hath nothing at all induced neither the king of Spain to show himself chief of the Leaguerers, nor the Leaguerers which are amongst the seditious Frenchmen, to rebel against their king.  
The first example hereof is taken from the sudden death of the two last Popes, being dispatched by a letter of exchange, having adjoined unto it the Schism which the same Spaniard had brought into the town of Rome, where I demand, that if the king of Spain be so affectioned unto his religion, wherefore doth he not respect him whom he holdeth and acknowledgeth as the lieutenant of God, and to be a spiritual Father? One may see then, that by such workmanships he would have us to understand, that whosoever shall not be in the nature of a Spaniard, shall never be accounted a good Romish Catholic. Lastly, the other example cometh from the town of Soissons, the Leaguers of the which, by the ordinance of their superiors (as they call them) have chased out the lady Abbess from the aforesoid Soissons, being the king's Aunt (where she hath always been preserved both from the one and the other) notwithstanding that they know, that she is the most ancient princess of the blood, and reputed of all, for the most zealous & affectionate unto the Catholic Roman religion which is in the world. An evident token, that a spirit which is the author of confusion and sedition, doth urge the furies of such Leaguers, & not the zeal of religion. Poor catholics & unadvised, which do affect so much that tyrannical Spanish government, consider here the intention and purpose of your ecclesiastical leaguers, which do so much prize and praise the Inquisition of such a climate, yea, even as of bridled calves, if there be any perseverance in such blindness. Assure yourselves, most miserable French men, that the most noble, the most valiant, the most virtuous, the most advised, the most wise, the most learned, the most just, and the most rich amongst you, shall evermore under such a schoolmaster, be accounted and holden as heretics, if it cometh to pass, that ye be not found in all things agreeable unto master Inquisitor. Then ye shall understand by them, that the mass shall not save you. To this purpose, two examples (among a thousand, which came unto my knowledge a few days sithence) shall open this text. It came to pass, that two merchants of Gascoigne being in Spain, and going by the high way, did contemplate and behold an Image, being much polished and very fair, and shining as bright as any of their Country, whereupon they took occasion between themselves, to demand whether that matter whereof it was made, was either of stone or wood. This was enough to be said in Spain, they were heard by one of the Inquisitors, and presently lead unto a miserable prison, wherein they remained the space of three whole years after, notwithstanding any protestations or proves they could make or bring for the trial of their being catholics. And the other example is this. A man of Poictou, a great Catholic, being at Lisbon, seeing a great Priest, being grave, fair, and in good habit, and marching accordingly: this man began to say (thinking to have praised the Priest,) Behold a Priest (saith he) and not one of the dirty Priests of Poictou. This being but once spoken, which was enough, immediately this Poicteuni is heard & understood, and thereupon lead presently in doom Petri, into the pope's prison, where he was kept safe for the space of six months, without knowing wherefore, about the end of which term, he was commanded that he should not call Priests Dirty any more. There may be a whole book composed of these tyrannies and unjust dealings. These effects of the Inquisition will be found & proved true, and not thy conceit of any Catholics to be punished by the magistrates of that religion, either in England or in Bearne, as hath been else where said. Those to whom it appertaineth, know that such offenders were punished in the quality of the seditious, & not as being religious. From thence thou turnest for this seventeenth time, to leap upon the authority of the Popes: saying, that the king is not the son of the church, because he would not kiss his pantable. To the which I say again, that it hath been proved unto thee, that it is enough for him, that the Christian church is his mother, & that the Romish church cannot take from him this liberty & privilege. And for that thou doestalwaies fear some ecclesiastical reformation, never desiring any other religion, than that which feedeth the belly, thou threatenest the noblemen with their going to hell, if they do not help to maintain thy cause. Hereupon hearken I pray ye to the preacher: I should love it better sayest thou, that ye were Huguenits, & so to see you fight for us catholics. Mark I pray ye, he holdeth that the Huguenits are damned: whereupon it followeth, that he should have nothing to do with condemning of those Catholics of whom he speaketh, seeing that they should defend the kitchen his mother. Behold also how he calleth the Huguenits to the same defence. Thou art in thy triumph: but go to with thy Lyntill broth, to the which thou dost allude. To be short, thou art grieved diversly, because the Noblemen, which are the principal force of the realm, will not understand all this. Thou hast been told, that they are indifferently bound, aswell to defend their king, as their country, together with their honours, liberties, & piviledges: yea & the more, because they are bearded with the Spaniard, an ancient enemy, unto whom ye would willingly sell htem. Therefore remember thyself of the answer that was given to the robbers which pleaded against the merchants, for carrying weapons to defend themselves. Thou dost here repeat for the 70. time the difference happened in France for religion. The which here again I say, have been moved by your clergy, & else where hath been answered in so many sorts, and so often, that it is more than enough. And now turn again thy leaf. Thou dost heap up afterwards, proud majestical words of thine own devising, thinking thereby the better to get the Noblemen on thy side: but thou oughtest to serve thyself with concluding reasons, and not with affecting words, thrown into the air, to the abandoning of all that which might happen to come after.  
And how dost thou torment thyself in vain on this side? also it is to no purpose, that thou dost propose unto the aforesaid noble men, the examples of the most excellent Roman knights, as that of Scevola, amongst others. Thou malicious blind, dost thou not see, that it was for the same cause of defence, that Scevola burned his hand, and that the others employed themselves in the defence of their Country. It is true, that thou makest great account of the jacobin that killed the last king, the which thou dost produce again, as in a triumph, using these great words. One that was religious hath slain the king of France, having given testimony of his zeal unto all France. O miserable bloody man, thou hast had here before alleged unto thee, the sentence which the spirit of God pronounced against such qualified murderers, saying that the weapons of iniquity are in their tabernacles, 
●en. 19  & cursed be their fury, for it is impudency. The nobles and valiant Catholics which thou dost exhort unto the same cursed fury, will answer thee, that they will not give entertainment unto the devil being a murderer, as thy jacobin companion did, when he s●ew the king: & no otherwise, but as the example of judas when he betrayed his master Christ unto the jews. 
Luk. 22.  And as thou wouldst serve thyself with such examples, for the execution of such a qualified wickedness, so likewise wouldst thou, that the name of a Catholic might serve for another hangman, when as thou sayest, if the name of a Catholic be common unto us, why not weapons also. But to better purpose will the nobles answer thee, and say, that if the name of Christians doth admonish all French men to one mutual duty, why then do not ye rather join with us then with the Spaniard? And upon thy repeated objection; where again thou dost accuse them to be mercenaries, they will answer thee, that they defend their king because of their duties above mentioved, and not otherwise. It belongeth to thee and thy companions, to defend that part which may maintain your pottage pot. Thou repliest again, and sayest; But if this be an article of your faith to believe in the Catholic church, and leave out the Roman, what shall become of your faith? They will answer thee again for the tenth time, that it is enough for them to believe the Catholic christian church, which hath for object Christ jesus, and his promises, & not the traditions, 
Gal. 5  nor the Bishop of Rome. The faithful, that be united unto this church, need not go to visit the monuments of Palestina, whereof thou here speakest, seeing that they are the children of the jerusalem from on high, 
Eph. 2. Rom 4. john. ●. Mat. 6. Ephe. 1. Rom. 4.  which doth deliver and set them free from such, & other such like servitude. This church, is the mother of our king, approved of the estates, and justified by the justice of France, to be in the prince's quality, having right to reign and command there notwithstanding, & in despite of thy contradictions. In sum, and for conclusion of this article, we say, that we obtain life everlasting in the christian church, by the faith which is builded upon the only word of God, the which doth teach, 
1. Cor. 1.  propose & present, aswell unto the noblemen, as unto others, the way and means how to be enriched, and honoured with life eternal, in the heavens, which trust & hope in God, and in his promises, by the only mean and benefit of the death, passion, resurrection, 
Act. 1.  and ascension of our Lord jesus Christ which died for our sins, and rose again for our justification: and which hath been given to us by God for wisdom, justice, sanctification, and redemption: and finally, which ascended into heaven, there to prepare a place for us, and to receive us th●ther, to the end that we may live with him eternally, in a perfect estate offelicitie and blessedness. These beliefs and promises do suffice the faithful, without that, that there is any need to adjoin the inventions and traditions of the Pope of Rome, which are hurtful, in stead of profiting unto salvation. All those which do live in this attention and hope, (above all human duerie) will have in sovereign commendation, the honour & obedience which they own unto their sovereign Magistrates, and the duties that they are bound to yield unto their country. By this means the almighty being most liberal and merciful, shall give them the peace of conscience, in causing their labour to be profitable, to his glory, and the good of the Realm, and of the King, to the general contentment of all those, which desire to live according to the will of God.   

The general Conclusion.  
ALL which said Articles, being approved and verified, do declare the author of the aforesaid false accusations & suppositions, not only to be an impudent slanderer, but guilty in all, & by all the enormeous crimes, wherewith he hath falsely accused his sovereign prince, together with those which acknowledge him as their king. S. Jude saith that Michael the Archangel durst not give any cursed speeches against the devil, but saith, the Lord rebuke thee, whiles that thou wicked creature, like to a brute beast, dost miscall Lordships, the institution and dignity of the which, thou wouldst maliciously stand in doubt of, following the destruction of the children of Chore. It would be better for thee to remember, that the wrath of the king, is as the messenger of death: 
Prou. 16.  but the wise man will pacify it. Thou canst not deny, but that thy infamous writings wretchedly written, brought to a lawful Monarch, such a one as he of France, do declare thee to be the head and chief of profane liars, and deceivers: and so much the more excellent in the art of falsely slandering, and evil speaking of Lordships and honours, by how much the more (like to the example of Satan) thou being disguised into an Angel of light, dost serve thyself subtly & maliciously, with some true maxims (as they are in themselves) the which thou dost divert and wrest from their true sense, and right application, to the entrapping by treason, desolation, and ruin of France. And thus will I shut up this present discourse by this brief conclusion, as concerning the abuse brought in by the Bishops of Rome, which showeth your religion (being Romish) to be infamous, unto all the most religious and learned in Europe.  
1. Ye make of your high and most worthy ecclesiastical charge, a storehouse of ambition, avarice, idolatry, and superstition.  
2 Ye have in stead of Christ jesus and his Vicars, placed the most corrupt men in all Christendom.  
3 Ye have annihilated the commandments of God, and have authorized the traditions which were forged in the City of Rome.  
4 Ye cause the sgnes of the sacraments to be worshipped as God, and afterwards falling into another error, ye baptise your bells, and your ships.  
5 To witness your tyranny and falsehood, ye will not suffer your doctrine to be examined by the word of God.  
6 In stead of obeying your sovereign Magistrate, ye show yourselves rebels, and not so content, but also ye seek to massacre him.  
7 Your corruption is so far beyond measure, that to speak of regeneration, and the truth amongst you, is accounted heresy.  
8 Ye sing your Masses likewise for the health of beasts.  
9 Ye do apply to the condition of those, the censure of excommunication.  
10 Ye show the shamefulparts of your Bishop to princes at the installing of his pontifical office, and ye make them to kiss his feet, in such sort as was done to Caligula.  
All which patches, and infinite others, being brought together, do show and veresie, that there hath never been any Pagan nation, or people that have so much sported with, or mocked God, & his religion, as ye do: and then in wiping the mouth, 
Prou. 30.  even as the whore doth, of whom Solomon speaketh, ye say, I have done no iniquity. And not content with that, ye impute it unto the just, who never thought it. I have no more to say to thee here at this time, but that the passions of the soul do always produce contrary effects to their ends and desires. 
Plut. in mor.   
FINIS.    

Faults escaped.  
Page 2. line 28. for natural, read material Page 1. line 4. for reproved, read approved. Page 11. line 1. for the which idolatry, read to the which idolatry. Page 12. line 4. for approveth, read and approveth. & line 26. for the pretended, read thy pretended. Page 14. line 29. for there, vead these. Page 16. line 26. for far off is it, read so far off is it. Page 17. line 6. for nor, read not. Pag. 19 line 7. for by word, read by the word Page 25. line 9 for then hath, read then he hath. Page 30. line 27 for Proctor, read Doctor. & line 30. for Lutheran, read Latheran. Page 32. line 2. for if in deed, read it is indeed Page 33. line 31. for chan, read than. Page 35. line 23. for in a part, read a part. Page 36. line 11. for be erroneous, read to be erroneous. Page 37. line 28. for inseperation, read inspiration. Page 43. line 28. for in affairs, read in the affairs Page 46. line 1 for of, read if. & line 18. for our, read out. & line 30. for of maladies, read of the maiadies. Page 48. for Bartolwes, read Bartholomew's. & line 26. for thou, read that thou. Page 49. line 11. for my, read any Pa. ●1. line 29. for Criminate, read Criminal. Page 52 line 29. for Maxiome. read Axiom.