A Discourse Upon a Question of the Estate of this time.  
Faithfully translated out of French by E. A.  
LONDON Printed by john Wolf, and are to be sold at his shop over against the great South door of Paul's. 1591.   

A question of this time. Why doth not the King become a Catholic? If he would become a Catholic, his realm would soon be at peace: all his subjects would obey him, and without any difficulty acknowledge him.  
This is the daily speech of divers: but let us consider whether it be not of persons as far different in humours, as they differ in intents.  
WHen the leaguers began to doubt of the good success of their affairs, to mistrust their own forces, and to imagine, that in the and, the King might become master, they gave out, that it was requisite he should become a Catholic, alleging, that afterward on such assurance as they might gather, that he meant good earnest, they would acknowledge him to be their King, supposing, that if they must needs grow to that pass, that of necessity they must obey him, they would at the least persuade and make the simple people (whom they had abused) to believe that their first stirring up of these commotions and troubles of war, tended only to the preservation of the Cathol. Apostol. Romish religion, and the King's conversion. But these speeches would much better have beseemed the mouths of other Catholics that did continue in their duties, than theirs: for they are for to remember, that the late deceased King was as great a catholic as any of his predecessors, and yet was it he whom the Leaguers did first set upon, against him directed they their first exclamations, injuries, and reproaches, in his life time began they their conspiracies, rebellions, and disobedience: against his person and estate did they so far attempt, as with the advise of the most apparent professors of Romish religion among them, to deliberate, consult of, and conclude his death, whom finally most barbarously and horribly they struck and slew through a jacobine Friar, who was by them induced and brought thereto.  
The same Leaguers are also to remember, that by their writings and defamatory Libels printed and published at such time as they thought the K. that now is to be overthrown & past hope of ever attaining to the succession of this Crown, they proclaimed him a relapse, advowing, that albeit he would return into the bosom of the catholic Church, yet he was no longer receivable to the succession of the Crown, and so consequently his subjects were dispensed with for acknowledging him or yielding him any obedience: yea this they caused to be preached abroad by the hired tongues of their preachers. Many other such speeches and writings of the same Authors could I here allege to reprove and convince them of contradiction, and so to show them to be nothing less than led with so holy a desire of the king's conversion, were it the Argument of this Discourse: but being content with this little, which in respect of them, I have but touched by the way, I will endeavour to answer and satisfy others that do use the same speech, albeit with other affection and meaning than they.  
Among sundry that give themselves out to be the King's servants, we daily hear no other speeches but these: Would to God the King would become a Catholic: That he would vouchsafe so much content to the Catholics, as to go to mass: so should the Leaguers no longer have any cloak for their rebellion, the Towns that they hold should yield him obedience: and to be brief, we should obtain peace, that is so necessary to this realm.  
My masters, sith you are the King's servants, or at the least, that you do so term yourselves, and that it seems, besides your own sayings, that you would have us believe you so to be: I dare presume that you will hearken to my reasons, and accept of them with a mild and upright mind: for how free soever I be in my words, yet do I mean to say nothing that may be offensive unto you.  
I pray you, my masters, these wishes and desires, together with such zealous sighs as seem to proceed from your stomaches, do they simply grow of a holy affection to the wealth and peace of God's Church and this realm, and the salvation of the King, or rather of some affected show, then of any true essence of good will? I am content to take them in the first sense, which is the best, and to believe that sincerely you are of opinion, that if the King would speedily, without tarrying until a Council hath determined the controversies that at this day reign throughout christendom about the diversities of opinions, concerning the Cath. Apost. and Romish religion, yield himself to be instructed in the Catholic religion, his realm would immediately grow to peace, and all factions and partialities amongst us cease.  
I would to God that that were the only let, and in so holy a desire will I never give place to any. Besides, I am assured, that the King is so ready to learn, that he will easily be content to be instructed and brought to the Cath. Apost. Romish religion, in case any man can show and prove him to be in any error: yet, may I tell you, that this remedy is not sufficient to cure our diseases. Do you believe, that the Leaguers do in heart desire that the King would be brought to the Cath. Apost. Romish religion? If you do so think, you are deceived. They see me to desire it, but they would be very sorry it should be so, yea, albeit the King had done it, yet would they yield him no more obedience than they now do, but rather they would use his return to the Cath. Church as a mean to sever the Germans, Swissers, and other protestant nations from the King's friendship, and so bring him to lose all credit and reputation both within and without the realm: a matter which great princes do continue according as they are thought of, and are in effect constant, courageous and steadfast in their good purposes. Mark therefore this one only matter among many other of like policy, which now I think meet to show you, for so may you discover the truth of these their speeches.  
The chief of the League, and among others the D. of Lorraine, perceiving one of the king's chiefest human forces to consist in the succour that he expecteth from the Germans, fearing nothing so much as the descent of an army of that nation, have by their agents and factors given to understand to the prince's Electors, and other lords and potentates of Germany, that the King was become, or at the least had sworn and promised the officers of the crown and French nobility, that he would become a Catholic: That already both about his person, and in his principal and most important affairs within the realm and without, he used almost none but Catholics. Which to be so, said they, mark what they be whom he hath sent to be dealers in the levy of such Soldiers as he desireth of you: be they not all Catholics? Yea, even the same Ministers and Ambassadors whom the late King used? What occasion therefore have your Lordships to grant your succour to the king of Navarre (for they do not otherwise entitle the King) rather then unto the house of Lorraine and Guise, or to the King of Spain their king and confederate? With this sleight and subtlety have they troubled the King's affairs in Germany, and slacked the levy of his men of war. What then would they do if indeed the king were become a Catholic, considering that upon a simple appearance only they have so shaken the amity which the princes of Germany do bear to the king? Hereupon therefore ye may conclude, that all the instance that the leaguers make, to cause the K. to return to the Catholic religion, tends only to withdraw from him the love of foreign protestant Princes, so to weaken his forces of so much. Also that albeit he were become a Cath. yet the King of Spain, with the houses of Lorraine and Guise, and other his enemies, would nevertheless prosecute the war against him, and that with more power and strength then yet they have: for undoubtedly they would use the power of Germany & other the protestants that now do assist the king in the defence of his successine and lawful right to this crown, which they endeavour to wrest from him, and all other the princes of his blood and family.  
This is the cause that the King (being well informed of the drifts and practices aforesaid, hath dispatched the L. Viscount of Turenne to the Queen of England, and thence into Germany, to assure the protestant Princes of the contrary of that that his enemies have bruited among them to his hindrance, and to show them that it was no news that he used the service of catholics', considering he had the like before he came to this crown. Also, that he intended equally to favour and use all his obedient servants and subjects without acception or difference of religion: with assurance likewise to the said Lady the Queen of England and protestant princes of Germany, that at what time soever he shall cause himself to be instructed in the catholic religion, he will withal procure to all christendom the benefit of reunion in one sole faith and religion, thereby at once to cease all divisions, wars and partialities arising upon the diversity of opinions in religion. Let us therefore, I pray you, a little examine what may bring to all christendom in general, and particularly to this realm, the accomplishment of your desires.  
It were somewhat if the king were instructed and brought to the cath. Apost. and Romish religion, and with all my heart myself do wish it as earnestly as any of you, yet must you with me confess, that albeit we might reap the contentment of the fight hereof, yet his subjects that are endued with the like opinion, would not nevertheless be so soon reclaimed: witness Cassiodorus who in the person of Theodorike king of the Goths doth say: Religion dependeth not upon our commandment, for no man is forced to believe against his will: witness also S. Bernard, who in another place saith: Faith must be persuaded, not forced, whereby these two great personages do freely confess, that kings have no power over the consciences: besides that, nothing should be so voluntary as religion, wherein, if the spirit be forced, it may well be said, that religion is taken away, and there is none at all left. And indeed we have found that our kings how zealous catholics soever, could not in threescore years space neither by their examples of earnest Catho. Apost. and Romish religion, neither by fires, tortures or temporal weapons tame or force the consciences of their subjects. To what purpose then were it for the king to be a catholic, unless his protestant subjects would so become also? I do already seem to hear some cry out saying: we would persuade, yea, even force the king to denounce war against them, unless they would conform themselves. Alas, so should yereturne into that whereout out ye seek to departed. You say, The king becoming a catholic, we shall be at peace: yet in your other discourse you see, that creeping out of one war, we shall fall into another as dangerous, or rather worse than the former. Let us then cry alarm as much as we list, for that is no cure for our calamities: weapons provoke weapons, and our minds only are sick, which we must seek to cure by documents and reasons only. Thus much for the particularity of this realm.  
Shall the general state of christendom be any whit the better? Is the king more able to reduce foreign protestant Nations to the cath. apost. Romish religion? There will be no want of firebrands of war to tell me with their usual discourses: That the king who is a great warrior, may with the assistance of the coin and forces of our holy father the Pope, and the King of Spain, in few years reduce the foreign people and Nations into the bosom of the Romish church. Such discourses are much amiss, as experience of that which is passed teacheth us: for so should we re-enter into such a labyrinth, as without other more mild and lawful means, and Gods great help, we shall not easily get out again: yea, so should we fall to turning of an infinite wheel, able to lead us and all christendom to a final destruction.  
Moreover, ye are to think, that it were very unseemly to the inviolable faith of the king, to his constancy, invincible magnanimity, honour and reputation, so slightly and suddenly to alter his religion, whether in hope of a more peaceable reign, or in intent to force and rack consciences, and in all extremity to levy war against those that have assisted him in all his adversities, and against whom we are to imagine, that he beareth no bad mind, sith himself being in the like case hath felt, that even in his soul, he thought it good. Which also is the cause, that he judging others affection to religion by his own, will not force the cousciences of us catholics, and would you then that he should force the protestants? judge ye whether it were any reason. Do we mean to play with the K. and make him in his actions (which ought to be kept in measure and compass) walk after our fantasies? Let us at this time be content with his declarations published both before & since his coming to this crown, which have relation hereto, and do open to us his resolution.  
I have peradventure more briefly than I should, or then the matter deserves, touched such inconveniences as are to be feared, or may come to pass, in case the king should reclaim himself to the cathol. religion as readily as some do desire: but because by this little that I have said, others may easily supply such considerations as may be contained in this behalf, which I leave to the discretion of those that list more deeply to penetrate thereinto, I will proceed to entreat of the profit and commodity that may redound to all christendom, so long as the king standeth fast in the declarations which he hath published both before and since his coming to the crown, for matter of conscience and religion, wherein he always submitted himself to the determination of a general or national council.  
The king is not alone in this realm of his religion, there are but over many instructed therein, that do profess the same. Neither in this realm alone are there many withdrawn from the Romish Church, but also in England, Scotland, Denmark, Sweden Poleland, Germany, Switzerland, and other places, being more than half christendom. What way therefore do ye think to be best to reclaim all these nations to the obedience of the cath. apost. Romish church, whether war, or a free general council? Inquisitions, fires, gibbets, murders, wars, battles, siege of towns, leagues, conventicles, slaughters, assaults, poisonings: in brief, all other means and subtleties in the world, that these 30. years could be practised to the great desolation and detriment of all christendom, but especially of this realm, have as yet nothing prevailed. Only they have made a number of Atheists, Libertines and Epicures, contemners of God, his word, and church: we have found these medicines to be no fit to the cure of the sickness of the mind, then is a strong, clean, and fuming wine to the frantic or burning ague: but rather to resemble oil to quench a flaming fire: or as when a man hath pain in his arm, for the curing thereof to cut off his leg, or other member. My masters, the Apostles and ancient fathers of the Church never used any such tools for the rooting out of those errors and heresies which from time to time were sown and planted therein. Mark in the Acts of the Apostles what they did in the beginning, in the cutting off of meats, and abolishing of judaisme which some through the circumcision went about to continue in the church, after grace given by jesus Christ. Consider what the Emperor Constantine the great did for the suppression and condemning of the heresy of Arrius. See also what other Emperors did in like cases, what course thy took to abolish the heresies of the Nestorians, Pelagians, Anabaptists, and others, as the Counsels called for the same do testify. Why then shall not we do the like in these days, where the question concerneth not a handful of people retired from the Romish church, but even half christendom?  
But now here cometh some angry fellow that will tell me, that the heresies of these days are already condemned by the council of Trent: and therefore, if that a process already judged even by decree, where all parties have answered reciprocally, is not to be reduced to the file, what shall then become of a process judged by default, and contumacy, where the parties have neither appeared nor answered? But omitting all other causes of nullity alleged against the said Council, as by sundry books expressly written doth appear: the Protestants and Huguenots do say and complain that they are not heard in the said council of Trent. That albeit they were thereto summoned and called, yet they durst not appear, as doubting of the safety of their persons, by reason of a certain principle both then, and yet holden by some of our divines, importing, That faith is not to be kept with heretics: and fearing the like success as happened to those, who contrary to the public faith, and the Emperor Signismundes safeconduct, were put to death at the council of Constance. If we were once sufficiently grounded to condemn this opinion and error, may we not be so again? It is not the first time that there have been divers counsels holden for the rooting out of one self heresy. Sith there have been two Counsels holden in Italy, and one Synod in France, for the determining of the opinion of a mean Deacon of Saint Maurice of Angiers, is it not greater reason to call a general free council for so many peoples and nations of Christendom, as at this day are of divers opinions? Let us then show that we fear not the touchstone: yea, let them know that equity and truth are on our side, which can never be reversed in the presence of God, who by his holy spirit always assisteth a free council lawfully assembled and holden.  
I could be content here to make a digression and exclamation against our holy fathers the Popes, who are or should be the common fathers of all faithful and Catholic people, for suffering so much christian blood to be shed about these arguments and controversies in religion: also, for that they have rather favoured, allowed, and consented to the levying of such wars hereabout, then used the spiritual sword, the which is God's word, for the cutting off of the course of heresy: but in respect of the reverence of their memory: the place that they have holden, the honour that I own to that holy sea, and eschewing of offence, I will hold my peace.  
I say therefore, that as this sickness of diversity of opinions in religion is spiritual, so it is requisite thereto to apply spiritual remedies and medicines. To say with some, that the king is to be instructed, we may say as much of all other that hold the same opinions as he doth, and so when shall we have done teaching of every one particularly? Again, think you so to win the consent of the inhabitants of England, Scotland, Denmark, Sweden, Germany, and other countries that have free exercise of their religion without controlment? Ween you that the doctors of Sorbonne, and other such divines shall be welcome to them in particular, when they come to minister unto them this food and instruction? Ye are deceived: it is a mere mockery, neither can that be the necessary remedy to this disease. Nothing but a general council can cure so general a sickness. For the honour of God therefore, my Masters, you that are servants to God and the king, as well Clergy men as others, never withstand this course. And you of the League, let reason rule you, as well your affairs are but in bad case: I say and affirm, that unto such as in am of employing themselves about the calling of a general council, shall withstand and hinder the same, we may justly attribute the causes of whatsoever damage may ensue to the catho. apostol. and Romish religion, advowing that they be guilty and answerable before god for all the robberies, murders, fires, spoils, ransoms, violations, ruins, calamities, and other outrages, and excess of the wars. I know well enough, my masters, that many of you do wish that the king would become a catholic, to the end ye might have peace, and ye desire peace to the end to return to your houses, there to enjoy your wonted commodities and pleasures. But if ye obtain not this wish at God's hand, ye may be well assured, that (as in a certain place it is said) it is because ye ask amiss. God knoweth your hearts, and can answer you as Christ answered the sons of Zebede, Ye wots not what ye ask: Let us first therefore ask and seek after the kingdom of God and his righteousness, so shall all things be added thereto. For I do certainly believe that the first point requisite hereto, were to change and reform our manners, our pride, vanity, covetousness, ambition and pleasures, with other our sins and bad demeanours, and to embrace charity with the love of God and our neighbour, which at this day are not only cooled, but even almost quite quenched in us. But sith I am no divine, without grounding myself any deeper upon divinity, I will end this discourse in the same simple style wherein I began.  
A hundred and a hundred times, considering the spoils and desolations proceeding of the tragedies stirred up throughout Christendom, but especially in this realm, under the pretence of diversity of opinions in matter of religion, I have studied how they might be appeased, yet still my mind hath given me, and I have thought it good (under God's good pleasure, who only is able to free us from these miseries) for some mighty christian prince, touched with the spirit of God, a lover of his own salvation, together with the peace and union of the universal Church, whose word and faith had never been called in question, to labour to the pope, emperor, and other christian kings and princes, to summon an assembly in manner of a council, or general conference, whereto it might be lawful for all christian nations to send their ambassadors, deputies, doctors and divines, men of mild and tractable humours, such as especially respected the glory of God, the salvation of themselves and their neighbours, and the peace of all christendom, to the end, by the testimony and authority of the holy scriptures, the ancient counsels, the doctors and fathers of the church, such as have always been received and allowed, to agree and conclude upon a public and general confession of faith, that may touch whatsoever is in controversy, or diversly interpreted concerning the catholic apostolic and Romish doctrine and religion, as also that every the said ambassadors and deputies should be authorized with epseciall power and proxy sufficient to grant, promise and swear in the behalf of those that might have chosen, and sent them, to observe and keep, and religiously and inviolably to cause to be observed and kept, whatsoever shall be decided, concluded and decreed in the said assembly. And withal revolving in my mind who were the fittest prince in christendom, whom god might use as an instrument in so great a work, my heart gave me above 8. years since, that the king now reigning temporally over us, was most meet: yea, and ever since have I been persuaded, that god still preserved him to that end. In which persuasion I am greatly confirmed, when privately I call to mind God's wonderful works, in the calling and bringing him to this crown. For it hath been marvelous yea, I would gladly say even miraculous, had not every one seen it, or had not many particularities been noted in sundry former writings: either if I witted, that among the king's servants (for to them specially do I direct my speech) there were any yet so dull, as not to have considered, and divers times meditated upon the course of things passed, I could gladly stay upon a brief rehearsal of the same in this place: but studying for brenitie, lest I should be tedious, I will only say thus much: that sith so extraordinarily, contrary to the opinion and expectation of a great part, and against the wills of many French men, and some mighty foreign enemies, GOD hath raised up, and placed in the seat royal, him whom they rejected and proclaimed unwearthy, I am fully and steadfastly resolved, that he hath called and chosen him, not only to reign over this realm, but also to be the mean of peace and union throughout the catho. apostolic and Romish church, and to root out all schisms, divisions & abuses, that may have been crept in or nourished through the corruption of the time. Which foundation once laid, I will with Saint Paul add thus much, that such as do resist the king's dominion over this realm, do resist the ordinance of God, and so purchase to themselves eternal damnation: and therefore to the end to appease God's wrath, all the subjects of this crown ought to unite themselves in one will, to acknowledge and obey the king, that so we may attain to a peace, whereby things decayed may be redressed, small ones increased, justice flourish, and order, which by wars is subverted and corrupted, be restored in all estates and sunctions, and finally the king, at the humble suit of his good and faithful subjects may deal with the said Pope, Emperor, and other Kings and Princes christian, for the assembling and gathering of a general free council, wherein to abolish and end all controversies, and to reform whatsoever is any where corrupted or amiss in matter of religion.  
Me thinks that already I hear a common consent of all nations christian, to hearken to this so necessary a motion: yea, that I even hear them say, that sith the king is the dealer, and that the general council shall be assembled under his faith and word, they will not henceforth fear to send their ambassadors and deputies, as being assured that every one may come safely: that with all liberty they shall be received unto a free debating of their reasons and declarations, and to lay open whatsoever the imaginations of their minds in matter of religion, without any fear of molestation in their lives and persons. For what Prince was there ever more careful of his faith then the King? Sith his evemies have and daily do rely thereupon, shall not his friends do the like? But withal it is meet that the said nations together with their ambassadors and deputies, consieering that it is the honour and glory of God, the quiet and salvation of their souls, and the peace and union of the universal Church that is to be dealt in, should be admonished, laying aside all affections and particular passions, all covetousness, ambition, bitterness and obstinacy, to come and bring to the said assembly mild and tractable minds, easy to be illuminated and guided by the light of God's word, together with the authority of the doctrine of the ancient counsels and fathers of the Church, and to the same effect, before they enter into matter and conference, they are to meet and agree upon such authors and books as they will accept to be the arbitrators and judges of their controversies.  
Who doubteth any longer of taking this course? What spirit of strife will not lend his consent hereto? Who is so great an enemy to himself, and to the whole name of Christianity, as to choose war and temporal weapons rather than spiritual? The controversy is spiritual, let it be decided with spiritual weapons; I am content to believe that we all do agree herein, reason so requireth, necessity forceth. And I hope that God who with his holy grace and providence guides all things, will favour the vows and hearty supplications which daily for the same we do and still will pour forth unto him.  
I have already showed that the peace of this realm must proceed of the holding of this said general council, as also it will be unpossible to attain to the one without the other: it shall not be amiss therefore in few words to say, that through peace, matter of religion must be stayed by proviso until the resolution of what soever shall be agreed, decided and concluded in the said general council. It is an usual course to knit again a thread in the same place where it was broken: and when an Instrument of Music is out of tune, men use not for to break the rest of the strings, but by wresting and slacking of them, to reduce them to a consent and harmony as well as they may. Even so may peace be knit again, and the harmony of this estate be restored in the place where it was broken. And this may be compassed by re-establishing things into the same state wherein they were when the Leaguers through their manifest conspiracies, commotions, and practices, forced the late king to revoke the Edict that had preserved and maintained us seven years on a row in happy peace, concord, and tranquillity throughout the realm.  
To conclude therefore, in so much as the Leaguers intent in seeming to wish the king would become a catholic, is wicked and captious, as we have already showed, also that the intents of others that term themselves the king's servants, and make the like wish, are not so well grounded, but that they may be reversed by other as strong reasons, as may appear by such as already have been debated, let us hereafter cease this importunate and common proposition and principle, and henceforth inspect all such as shall use it, accounting them for such, as under a fair and large appearance and pretence do wear I wot not what ambitious and pernicious web, to the disadvantage of the wealth and service of the king, and the peace of his estate. And contrariwise, taking the king at his word, that he will be instructed, and conform himself to whatsoever shall be decided and determined in a general council, let us stand upon this latter advise, whereby procuring the king's instruction and conversion, by the said general council we may reunite the church of God into one self religion and confession of faith, which is the greatest benefit that we can at this present crave of our Lord, who will grant our request, in case our own commodities and particular interests forgotten and omitted, we seek only his honour and glary, together with the peace and union of all christendom.  
FINIS.