THE MASQVE OF THE League and the Spaniard discovered.  
Wherein, 

1. The League is painted forth in all her col●●●●.  
2. Is shown, that it is not lawful for a 〈…〉 Arm himself against his King, for 〈…〉 tense so ever it be.  
3. That but few Noblemen take part with the 〈…〉 an Advertisement to them concerning 〈…〉.    
TO MY LORD, THE CARDINAL OF BVRBO●.  
Faithfully translated out of the French 〈…〉 at Towers by jamet Mettayer, 〈…〉 Printer to the King.  
PATERE, AUT ABSTINE.  
AT LONDON, Printed by I. Charlewoode, for 〈…〉 Smyth, and are to be sold at his shop, 〈…〉 West end of Paul's. 1502.   

TO THE RIGHT worshipful Mistress Dorothy edmond's: one of the Gentlewomen of her majesties most honourable privy Chamber.  
All happiness in this life, and in the world to come heartily wished.  
Your worships in all duty to command. R. Smyth.   

TO MY LORD, TH● most honourable, reverend ar● religious Cardinal of Bourbon: Prince of the blood.  
MY Lord, being d●●sirous to warrant a●● protect myself, fro● the injury and repro●● of false Frenchmen, v●●der your inexpugnate shield that are so great a Prince and Prela●● most faithful to God, the King & the esta●● which by divine grace is now (though wi●● mighty and troublesome traverses) in yo●● most noble and royal House: your gener●●sitie and kindness, excusing me from the tear●●● of overbold: provoked me, peradventure somewhat rashly (having enterprised without your knowledge) to address this d●●●course to you; For this cause, to withstand such as will immediately cry nothing but 〈◊〉 relic, under shadow of making passage to ●●th, as being cloaked with the habit of holi●●es & religion: betray God, to whose service ●●ey are vowed, in sporting with their sword's 〈◊〉 the service of the devil, father of dissenti●●, and author of bloodsheds and murders. ●herby we may evidently discern, that they ●●ue no part of religion but the habit, & that ●●y abuse their profession, seeing that with●●t any fear of God or the Magistrate, & to 〈◊〉 great disgrace of Christian religion: they ●●mbat for the earth with material Arms, & 〈◊〉 for heaven with spiritual forces. I beseech good men, that duly under this habit make profession of Christian Catholic religion, 〈◊〉 to make a scandal of it, seeing that kee●●ng this pure whiteness, the humility & simplicity of their forefathers, & not contending ●●●war otherwise then under the Ensign of ●●rist jesus, they cannot here sustain any moderance: protesting, that hitherto I have 〈◊〉 in Christian religion, & therein will persevere so long as God gives me grace.  
As for the rest of my discourse, touchi●● the praises and Trophies of our victorious Prince, & the obedience (which I have proved by scripture) his subjects own him of d●●tie, whatsoever pretence the Leaguers o●●pose: I think there is no one, if he be not ●●uer passionate, an Anti-catholique or Sp●●nyarde (as are these zealous murderer's a●● thieves of the rebellious unity) that can will speak against it. If there be any one 〈◊〉 hardy, as dare produce any false induction on the behalf of the rebellion of these fa●● Frenchmen, to beat down the estate roy●● or to use any colour against your royal ho●●● (which they attach with a false semblance 〈◊〉 show of religion) by estranging, or staining the French Nobility, that stand in defence 〈◊〉 their King: the sword of this great and ma●●nanimous Prince, put into his hand by t●● highest puissance, shall quail (by his ayd●● all such shifts, scourge the Rebels, vp-hol● 〈◊〉 estate, and preserve the flourishing Noblesse, that with so good heart do follow his ●●ruice.  
And if these Arms will deign to admit ●●e assistance of the pen, there are so many ●●rned and faithful for his Majesty, as soon ●●ll dysproove such false propositions: God ●●ding, whom (my Lord) I pray to preserve ●●d keep you, as an ornament and pillar of ●●s Church, the good of this estate, so vexed ●●d afflicted by the Stranger: as also the managing of his affairs (which so nearly concerns you) for the service of his Majesty.  
From Toures the 27. of February. 1592. Your most humble, obedient and affectionate Servant. L. T. A.   

THE MASQVE OF THE League and the Spaniard discovered.  
THE Tyrant of Spain, gaping and watching a long time for the invasion of France, and general ruin of the French, working (to his own desire) the disorders not long since, and which yet continueth in all the estates of this Realm. Seeing likewise, that the last of the house of 
* The King 〈◊〉 was 〈◊〉 by Iacobi● Friar.  Valois swayed the Sceptre, after the death of Monsieur his brother, who was reported to be poisoned; By his own subtlety, & by the means of his Agents, Ambassador, and adhering Pencionars, (whom he hath drawn into a very great and high hope, to his own profit and their perdition) hath raised a League, and thereby engendered Monsters, more horrible and hideous, than those that (of old) are said to be subdued by the valour of Alcmena's Son.  
It were needless to make further search for new horrors in the depth of Lybia: let me rather question how to banish hence the cruelty and barbarism of these Scythians, Goths by nature, these Moors & Sarrasin Spaniards, whose first Fathers had their original from the Goths, and from hence this League (the mother of all mischief) that is here so lovingly cherished, had her beginning. This Pandora hath so cast abroad her poisons out of her box, as the air, the earth and men, being unprovided of a counterpoison, yea, very near all things else, are infected therewith. It hath changed in many places, the face of this fair Monarchy, into an Anarchy or many headed government: it hath overthrown the throne and royal Authority, violenced the Magistrates, murdered the Prince, perverted all order and policy, both divine and human. It hath made France a den of thieves, murderers, robbers and spoilers, such Monsters hath this League prodigiously brought forth; among infinite of the very worst sort, is ignorance, malice, deceit, guile, hypocrisy, robbing, theft, incest, feigned Religion, all kind of execrations, murder, sacrilege and parricide; this Witch, engendered by the terror and ambition of the Spaniards, hath made a strange metamorphosis of a most beautiful estate.  
But GOD the Author of all good, foreseeing in mercy such as he made choice of: gave courage to their hearts to detest this Scythia, to fly from this Lybia, whose Monsters strangle living men, as hath been known and seen: and so to come into a sweet air, pure and not poisoned, under the gracious Laws of their natural and legitimate Princes. To work this effect, (a marvel amongst them esteemed of greatest marvel) it is his will and pleasure, that out of a great evil, should spring and arise as great a good, that from a most strange conspiracy of felons, murderers, and parricides of their King, should be raised and lifted to the Majesty royal, the man, whose life this Sorcerer daily sought to abridge & confound. For hereon did he build, and to this day doth build all his artificial and pernicious deseignes, thinking hereby at one bit (as it were) to swallow and devour the King, (whom the lusty cutters of this Medea, scornfully call a 
* Bia●● a na●● scorne● they 〈◊〉 the 〈◊〉  Bearn-nish man) yet in stead of preventing, is he placed in the front of the gate of France, and lifted to the highest royalty thereof, through the midst of many treasons, and even (as it were) against his own will, hath God seated him in the Empire.  
Thus thinking to ruinated and overthrow at once this very sickly estate, ready to stagger and fall down under the burdenous weight of oppression: the only and sovereign mean of relief is found, and where the very stroke of death was directed against the heart, here-hence ariseth the special remedy and medicine of the wound.  
Thou Circe's, what sayest thou? thou horrible Megaera, what sayst thou? thou forespent Sorcerer like the shadow of death, what sayst thou? canst thou persuade thyself as yet to prevail by thy enchantments? are not thy false and poisoned drugs now manifestly discovered? knows not each one thy counterfeit dissembling? are not thy underminings prevented? thy blows rebated? thy sinews shrunk up? holdest thou still this ancient withered Saracen for thy support? puttest thou thy hope in the Duke of Parma and his Spaniards, who by nature use cruelty even towards thine own followers, because they love the League no better than they do their Kings, in respect they are French borne, & but serve themselves with them, only to reach the highest of their tyrannous enterprise? thinkest thou yet to help thyself with thy Monk's cowl and hood, to bathe again thy parricide hands in the blood royal? What mean is left thee whereby to exterminate this royal house of Bourbon, issued from S. Lewes, to whom God in succeeding right hath trans-ferred the Crow●e?  
Thou bendest thy brows, thou cursest, thou spightest, and grindest thy teeth to behold all thy Magic arts deluded, thou art ready to burst with rage and despite, and deafnest our ears with exclaims, that thus at last thou art kept at a bay. The virtue, the Laurel, the fortune and victories of our Hercules of Gaul, the queller of so many Monsters thy children, makes thee ready to die with fury, there are so many punishments, and so many deserved corrections hammering in thy head. Thy goodly Armies, thy puissant forces, nor all thy presumption will serve to benefit thee, the fields all covered with thy strange men at Arms, in short time will be (as oft heretofore they have been) died and embrewed in their own unhallowed blood, by the strength which the great God of Armies, hath vouchsafed to the arm of our victorious Prince.  
How is it, that thou forcest reason? changest the Laws, exterminatest the blood royal, and chastest the true heirs, to place a stranger in their room? who can endure this? No, no, the valiant, virtuous, and most magnanimous issue of S. Lewes, with so many courageous Princes of his blood, and so many worthy & noble Frenchmen: hath both wisdom, counsel, experience, and the sword wherewith to defend his royal house, and in justice to correct the injury that hath been done unto him.  
Magician, thou lookest pale and wan, when I oppose against thee the force of this Samson, the counsel of this Nestor, the valour of this Achilles, the generosity of this French Prince, with the martial labours and happy fortunes of this Alcides. Thou fliest (Enchanter) and all thy policies fail thee, thy practices, thy poisons, thy parricides, thy incantations, with thy other wicked helps: which can nothing at all prevail against this rock of constancy, strength and virtue: but fear conuerreth thy wings to thy heels, and many times hath forced thee to take a shameful flight.  
Thinkest thou the enclosement of walls, and Rampires of Cities can warrant thee? tryumphest thou already of two small Towns, which the Spaniards have taken with such pain and loss of their men, as the gains they made thereof was very little: marry the marks of their cruelty there exercised (according to their nature) marvelous great? Dost thou buckler thyself with Fortresses, Citadels, and one Bastillon? unable are they to shield thee, having been vanquished in field, & glad to fly the battle with thy new forces? Wilt thou ward thyself with walls, and therein put assurance of thy defence? Our Hercules shall pluck thee out as another Antheus, or so shut thee up with his powerful Arm, as even there thou shalt smother, and so lose thy life.  
Thou showest thyself to be senseless, raving, moved with impatience, and stark mad: the fire of thy frenzy makes thee travail and torment thyself; but these thy very latest behaviours, this heat, fury, frantic fever and plague, brings thee into a sprightly resolution of thy strength, and so will forthwith conduct thee to thy death.  
What medicine may serve thee in this mortal malady? what herb can any way relieve thee, whereby thou mayst refortifye thyself, and so withstand our valiant Hercules? to what Saint hast thou vowed thyself? who shall be thy Aesculapius? what physical drugs and simples canst thou help thyself withal? I understand thou hast gotten a new Army of Spaniards, conducted by the Duke of Parma, who fears us with the renown of his valour, and the taking of one or two small booties, (he having notwithstanding already refused the battle five times, because against so many of the noble and generous French, he durst not be too prodigal of the lives of vile Moors, the King's evils, and the very base beggars of the Country.) With these barbarous Rodemontes' wouldst thou dishearten us, they that gave secure to the Rebels of Paris, and the Ambassador Mendoza of Spain, or, to term him more rightly, The liar of Spain: he that not long since fled with thy puissant Army into Laon, when he perceived himself pursued by his Majesty with fifteen hundred horse, overspent and wearied with extreme iournyes: yet persuading thee he would destroy them all, with so many strange powers, as amounted to many Cornets of Spaniards, who like the forces of Pharaoh came to swallow up God's people: yet as then ensued, so doubtless will he now permit, that they shall be overthrown in the Red Sea, which shall be made of their own proper blood.  
Thy old Caballe and coverture of Religion, is as good to thee as nothing, this drug was long since uttered, and returns thee no profit: the Catholic Noble men that abhor thee, do very well know, that herein is no virtue left to shield thee from falling; at this hook and line, angling for the estates, thou fastnest sundry irish baits, of Crosses, Mitres, Dignities, Prelat-ships, Partages of Provinces, Offices, Governments, and great prerogatives, which thou promisest to distribute among such, as with thee do cast the Nets for so rich a Fish.  
The first Fathers of this half crowned jew, (who to thy proper ruin, and his own advancement, plucks the heart out of thy belly) to wit, Atlas, Oris, Anus, Siceleus, Lusus, Vlus, (as then in the Pagan Religion) took Spain by the like bait, feigning themselves religious, and men of good behaviour; So this old Fox, seeing himself ready to succeed his forefathers, hath practised, and doth practise the like in the usurpation of this Crown, hoping to make a booty of it, and to tyrannize therein at his own pleasure: but that our noble Prince makes him let go his hold, and surrender up the estates he proudly usurpeth, namely, the Realm and estate of Navarre, sometime trodden down by Ferdinand of Castille and Arragon, one of thy Grandfathers.  
This Ferdinand, usurped on D. john of Albret, the thirty five King of Navarre, who espoused Katherine Sister to King Phoebus the thirty four, who died without issue, whereby she came to the Crown, in the year one thousand, four hundred, eyghtie-three. Then Henry of Albret the second, the Son to john of Albret, succeeded in the right of Navarre, the year one thousand, five hundred, and seventeen, & espoused Margaret of France, the Sister to K. France's the first. Of this marriage came jone, whom Bertrand Helie calleth Charlotte, who succeeded in the right of her Father, the year one thousand, five hundred, fifty-five, and was married to the most puissant and magnanimous Duke, Anthony of Vendosme, of the most illustrious and royal house of Bourbon: whereof is left this Mars in earth, Henry the third of that name, the true succeeder in the rights of Navarre, & now by lawful succession, the most Christian and most victorious King of France, the fourth of that name.  
These effects make known thy pretence to the very ignorant, thy disloyalty, thy ingratitude, & thy impiety (in many places) hath made the people wise: they know that the dotage and simplicity of men, is the assured foster nurse of Tyrants. The bounty and clemency of our King towards his Subjects, yea, even his enemies hath, from a great number, taken away the frontlet of ignorance; the Christian & Catholic Religion, flourisheth more among his faithful Subjects, than else where, obedience there maintaineth it, where contrariwise, such disobedience as thou usest, hatcheth nought else but rebellion, breach of faith, and lastly utter ruin and confusion.  
Thy mask cannot hide thee from being noted for a most disloyal and infernal Fury; thou hast bravely extolled thyself like a God, thou hast smoothly beguiled the people with outward show of Religion and holiness: these make thee known for such a one as thou art, & that thou dost but lie, when thou termest thyself a Christian and a Saint.  
The mercenary tongues of thy false Preachers, with all their cozenages and impostures, are other sophistical wares of slender value: in that they cannot maintain thy health, albeit they have broken and altered the humours of a great number of thy followers, to make them like and conformable to thine own. Who sees not that the Sermons which thou causest them to make, are philippical Apologies, and invectives? Where is the Gospel of peace, concord, charity and love? Where is the office christian brotherly kindness, humility, devotion and obedience? Where is the Christian catechizing, or the exercise of God's commandments? Thou by them prescribest a clean contrary matter, for thou hast hired their tongues, to thunder forth a Gospel of blood, vengeance, disobedience, and rebellion: such Trouch-men and Trumpeters of sedition, have learned of thee to speak, so to distill into Frenchman's hearts thy golden poison, whereof already the Rebels feel the bitter taste and deadly operation.  
Thou hast thrust into their hands the flaming firebrand, wherewith they have circled the four corners and very midst of France: and all was well near lost, without the succour of our Alcides, who ran to the water, and would not suffer his House and Heritage to be consumed in the violence of this fire. They have annimated the simple, (who now are wexen to be devilish partakers, and term themselves zealous Catholics) to the spoil, massacre and total ruin of their Parents, friends, and Countrymen, to receive therefore in the end with them, the earnest of divine justice on the gibbets and Gallows: the spectacles and witnesses whereof, are continually before their eyes, for their notorious crimes and offences. By these kindled fires, hast thou already murdered one King, and by the same pursuest him that now reigneth, that he being slain, and all his race cut off, the estate might be trans-ferred to thyself; a horrible & most lamentable case, that Ecclesiastical persons will partake in such enormous foul deeds and treasons.  
One john de Prochite, chief Author of the conspiracy against the Frenchmen in the Realm of Sicily, performed the same, being disguised in the 
outward 〈◊〉, the ●●tenance ●edition murder, 〈◊〉 the example's.  habit of a Grey Friar: and so solicited and induced the Scicilians to the massacre of the French, which by them was done one evening in the Easter holidays. So thou, like these Prochites, covered with the habits of penitence & Religion, didst compass thy villainy and treason against our late King, whom thou murderedst by a jacobine Monk, or rather, to term him righter, A hoodded devil, & so continuest against the Princes of his house and blood, of whom thou hast sworn the destruction.  
Thus by Monks thou injurest the estate, which thou wouldst dismember, and divide among those Conjurers, (albeit thy crafty Author pretendeth otherwise) and thus are the faithful subjects to the Crown abused. Under this mask, what impieties are committed thorough all France by Monkish Soldiers, who have changed their former simplicity, poverty, and humility, into audacious treachery and presumption?  
And because the Spanish hypocrisy, the shadow of their Atheism, is one of the principal pillars of thy contrived conspiracy, and that thou makest our men believe (by the introduction thou hast made to the K. of Spain, who at this day raiseth war in the heart of France, to destroy thee together with the King if he can, after he hath first served his own turn with thee:) that these Moors are good Catholics, and their followers religious. If any such were to be found, it were shame to deny it, then look a little on their devotion, and whether the Monarchal rage kindled not a notable sedition in Lisbon, in the year one thousand, five hundred and nine, when two bloody 
Two jacobines the procurers 〈◊〉 four tho●●sand and more to b● murdered Lisbon.  jacobines parted from their Cloister, with a Cross in their hands, (a trick at this day practised among our firing Monkish Soldiers, that bear a Cross in the one hand, and a sword in the other, with corselets on their banks under their fowls, as if jesus Christ and warre-weapons agreed together, when never was he seen harnessed or weaponed amongst his Apostles and Disciples) and so did they inflame the people against certain that were newly converted to Christianity: that they altogether governed by their malice and envy, crying they were but dogs and heretics, slew forthwith more than four thousand; this being the principal spur of this merciless butchery, that the seditious might spoil and make havoc of the others goods.  
The King, who was named Emanuel, being advertised of this exceeding Massacre, caused the two aforenamed plagues of the Cloister and the Commonwealth to be apprehended, they that had excited this pitiful and bloody Tragedy, who by his command, were publicly burned in Ebora: and information being given against the other thieves and murderers, about threescore and ten of them were most justly hanged.  
At this day in France it is heresy with the Leaguers, to do justice on such like naughty villains, when as their crimes, treacheries, and murders, are as miraculous. An observant Grace Friar, named brother 
●n obser●●●t Friar ●●●swaded King of ●●stile, to 〈◊〉 sundry ●●ristians ●eath, ●●ming 〈◊〉 Apostates.  Ferdinand de la Place, with other that were his zealous companions, went so fast as he could to Madrill, to the King of Castille: there this impudent and bloody Monk, persuaded him shamefully to put to death certain Christians, whom he termed to be Apostates, which afterward was found to be most false. So many abuses & mischiefs hath been committed by these counterfeit hypocrites, these scellerous and hooded murderers: as not without cause, in the year one thousand, two hundred and threescore, under the reign of S. Lewes, was the order of the begging Friars extolled to the third heaven for their profession, yea, they preferred themselves before all other in holiness of life, and stoutly commended their voluntary poverty: whereby they provoked many Prelates against them, and almost all men that were seen in Divinity. But Guillaume du Temple d' Amour, a Doctor of Sorbonne, (being a man of better conscience than any at this day of the same College, who create the like instruments of rebellion by their pernicious resolutions, and defend the abominable murder of the late most Christian and religious King) with other more of great learning: both despised and disproved openly, such Beggars, alleging, that their poverty was vowed without cause, and that he would maintain such manner of life, to be but a pretext of Religion, and only fit for such 
* The dys●grace of 〈◊〉 begging Friars, by Doctor of Sorbonne.  beggars as desired to live in looseness and idleness. In the end nevertheless, they got the upperhand in their cause, by the judgement of Pope Alexander, and the Book that this Doctor made, (which at this day remaineth in the Library of Sorbonne) was condemned. But should not this Doctor have highly advantaged his cause, if he had lived till now? adding to his plea the impieties, parricides, & all sorts of crimes, smoothly hid and covered (for the present time) under the habits of this holiness.  
Thou hast (wretch) brought in and practised another manner of people, that are called jesuits, 
jesuits too ●roud to be ●eggers, ●●ey rather ●ake beggars to maintain themselves.  not beggars, but such as make beggars: of whom the scandals are more secret, yet much more pernicious then of the other. But why say I, thou hast practised this bad generation, seeing thou thyself art not only practised, but begotten & engendered by them? How now? me thinks I hear some one say, belike then this Allecto or accursed League, hath many Fathers? Very true: the Spanish pride and ambition (as I have said) brought it into the world, as a misshapen mass or lump, but these turbulent jesuits, with the Rodemont of Mendoza, have so lovingly lyckt it, as they gave it form, composition, and garments to deck it withal.  
These thou esteemest fit for thy conjuration, or else they are found to be very necessary members: to thee cleave these hypocrites, for the particular profit of themselves, and of their Master the King of Tyrants, they being all of the Spanish Nation, or at the least issued from Spain. For about the year one thousand, five hundred, and twentie-one 
A Spany●rd the first author of 〈◊〉 jesuits.  Ignatius de Layola was the first founder of these jesuits, (an obstinate enemy to the house of Albret, & which malice yet continueth in his seed) at what time Pampelunae revolted, & the affectionate friends to the royal House of Albret, (from whence descended the King, by the late Queen Mother of most worthy memory) with those of Foix, as also the true heir of the Realm Henry d' Albret: took occasion (by the retreat of the Garrisons of Pampelunae, that sallied forth to secure the Governors of Castille) by reason of the wars and divisions then being, to have their secret intelligences in Bearne and France. In favour of whom, King Frances sent Andrew de Foix, Lord of Asperraut, the younger Brother to Odet de Foix Lord of Lautrech: who gathering unto him those of the faction of Grammont, took the castle of Saint john at the foot of the gate. Whereupon, the Duke of Nagera Don Anthony Manrique, seeing himself so suddenly surprised, and that the City of Pampelunae began to grow tumultuous: secretly got forth thereof, and withdrew himself into Castille, leaving his house to the people's spoil.  
This Layola, then at the dislodging of this Viceroy Manrique out of Navarre, remained in Garrison in the Castle of Pampelunae, with other Soldiers belonging to the Emperor. It so chanced, that the castle was assailed by the people, and the mouth of the Cannon directed by the assailants to a certain place: where, by hap, it met with this Layola, who had both his feet bruised in pieces with the stones, that the force of the bullet drove out of the wall, so that he fell down from the height of the Castle, & being withdrawn, was afterward preserved from death, and his hurts healed.  
Then seeing himself thus maimed and unapt for Arms, he gave beginning to this good kind of people. Let us not then account it strange, that these men so desperately apply themselves to removing of estates, especially this here, considering they are come of a Spanish Father a warrior, a natural enemy to this estate: whom herein they follow very perfectly, but not in change of life. For this holy Father, being thus metamorphozed, could wear no 
●lame ●●ning 〈◊〉 proud ●●nde of ●●le, that 〈◊〉 whole ●●doms ●●ther by ●●ares.  shoes, and therefore went barefoot, and came for followers first to Paris, where being vexed by some, and relieved by othersome, his own Master, Peter Fabri, Diego Laynes, john Codury, Claudius' Gay, Pasquall Brovet, Frances Xavierre, Alphonsus Salmeron, Simon Rodrigues, and Nicholas de Bonadilla, students in divinity, he ranged into the rule ordained by himself, each making a vow of perpetual poverty and chastity.  
But to them alone I will not give this honour, for many other have travailed in this high piece of work, as faithful servants, and counsellors of so worthy Fathers: the bellows of ambition, abortive sons of the Father of lies, bringing nothing hither but what they learn of him, and marked with his mark to know them for his own.  
Thy face (Sorcerer) is writhe, and like to that Sibilla's, whom the Poets feign to be the Mother of the Gods: but thy Bawds and Panders, have made thee a false visage, so fair as can be, to entice young Lords and Gentlemen to love thee. The draft of thy dissembled countenance, to divers of thy chief consorts, hath brought immediate death: yet seemed it so excellent, as in their eyes it surpassed the ancient Marble portrait of Venus, that wonderfully inflamed men with love. divers Lords and Gentlemen have been ravished with thy looks, whom thou in the end hast deprived of life, in sundry battles and encounters: to make them receive due chastisement to their impudent & dishonest affection.  
But who would not dis-robe thee of thy shadow (false Venus) seeing it is nothing else but gold, silver, & all sorts of stones about thee, with Perfume, Amber, Musk, and Civet, that thus makes thee smell so sweet as violets? Thy garment is bordered about with certain Ciphers, only understood by thy principal Cabalists, with divers Letters and Characters wrought on the embroidery, carrying this report: This 
* The 〈◊〉 & counteynaunce this 〈◊〉 unholie League.  is the Sanctuary or defence of the Catholic religion, and of the Commonweal. All the forepart and exterior show of thy body, is fair, yet semblable to painted and guilded sepulchres, that contains within them nothing but loathsome smells and rotten bones: far dyffering from their goodly appearance, yet like to that deceit shrouded with the Mantle of hypocrisy.  
Thou hast gotten Archers for the guard of thy person, who on their best coats, bear the double Cross of jerusalem, but on the other, the red Cross, with tears. In what part soever thou marchest, thou art followed with a great Court of all sorts of people, because thou givest here, and bestowest there. Thou makest some Marshals of France, others Governors, others Chancellors, others Precedents, others Secretaries at command, others Counsellors of thy Privy counsel and the brotherhood: despoiling the better sort of their Offices, and substituting thy servants. So many boot-halers, so many Bankrupts, so many shameless persons come to kiss thy hand: each one striving who shall bear thy Commissions so full of profit, who shall first extort a gift, by falsely giving the Pope to understand, the fulminations against the death of the Prince; who is in Spain, who is in Flaunders, who in Lorraine, & who in Savoy. When thou showest thyself in public, these poor Brokers of thy College, these Carriers of rogations, these Graplers for benefices and pensions, these Fishers with Crosses, these Preachers for reward, with the gesture, habit and Castillane countenance, go publishing with heart and voice: 
* An oth●● brag a● dissembling show of these wick●● Cōfedera●●  See here the blood of Charlemagne, see here the enemy to the Heretics and Pollitiques. And this is but to beguile the valiant Princes that take part with thee, as some have written, to wit, the Author of the Book called Stemmata Lotharingiae, in thus blazing thy descent: even as thou deceivedst & brought to a poor end, the courageous Duke of Guise & his Brother, who but for thee (the only cause of their loss) had much credit and many honours in this Realm. And not long since under thy shadow, I saw a band of Armed men, breaking and renting the arms of France, under the authority and conduct of a simple Attorney, at this day named Bussi: who having done violence to justice, & forced (perforce) the Senate against the Senate, alas, led captives and prisoners the chief of Harley, the example of constancy, and only precedent of virtue: as also the other principal Officers of the Court, to the Dungeons in the Bastille, which at this day remaineth in his hand.  
Fair Goddess, one can hear nothing more openly cried by thy back-bearers, than thy commendations, and panegiricall praises: and contrariwise, the execrations of Henry of Valleys, and of the Bearn-nish-man: he is not the son of a good Mother, that rails not against them, & who so holds his peace, is thought a suspicious person, a politic, and a Huguenot.  
By how many sundry ways, hast thou dealt against the very cinders and ashes of that good King, since thy violent hands so bloodily murdered him? And how at this instant dost thou baffle and abuse our lawful King his successor, who deserves not this Empire alone, but (as Alexander had) the whole world? Albeit thou art thrown down from this thy greatness, and that notwithstanding thy policies, thou canst not reach (I will not say to thy designs) but to the step from which thou art withheld by by the strength of our Alcides, & very near vanquished: yet nevertheless thou presumest near Paris, with thy Duke of Parma, whom thou termest thy Deliverer: thou makest the earth tremble where thou pacest: thou hastest to the succour (but indeed the general ruin rather) of this sink of all filth, this Babylon Paris, where, as a Ship without a guide, thy followers float aloft with every guscke of wind, ready to endure shypwracke, and fall from Scylla into Charybdis or run on the inevitable rock of thy imminent end and destruction.  
Now, the Spaniards discern thee abounding infurie like the wounded beast, at the wild Boar pursued, or the chafed bull, & therefore they nourish thee with the succour of thy sworn enemy, execrable Enion, furthering thy charms wherewith continually thou bewitchest the people, that thou with them mayest be confounded together. What need thy borne-foe stir further? thy 
* The Frē●● against 〈◊〉 French ex●●cute the bloody 〈◊〉 of the Spa●nyards.  self holdest the weapon on thy people's throats: if they speak of peace or returning to duty, thou dis-armest them, thou killest them, thou hangest them, thou cuttest their throats, thou castest them into the Rivers. Thou hast no care of the extreme calamity of so many poor people, of the strange necessity & want, whereby thou hast and still dost send forcibly to wrack so many innocents, so many artisans and Husbandmen, who live (as it were) but from this day until to morrow. If they leave thee, thou watchest them with Spies, to rob, spoil, and lastly kill them: but let us not abash ourselves hereat, for at all times thou hast been cruel, and only feedest thyself with thefts, spoils, blood, and pitiless murders.  
Thou (devilish Circe's) hast had recourse to one like thyself, to be maintained and conserved in nature and reason alike: but here thou wilt prove to have a contrary and far different issue. Thou art cruel, and callest to thy help all kind of cruelty, to hold for ever, if thou couldst, thy Babylon, slave like to thy tyranny, if thy associates did not surmount & outgo thee. Thou now makest thyself strong with Spaniards thy friends, who at all times have been enemies to the honest minded French: the cruelties of them committed in France, in Italy, and in Flaunders, have been manifested enough unto us, and as yet remain fresh in our memory. But if we would see how they have employed their industry, to make themselves renowned with the Prototype, first pattern and mould of all barbarous cruelty: let us read the history of the horrible insolences and detestable tyrannies, exercised by them of late memory in the West India's, under the reign of Charles the fift, and Philip his son, they Atlas and thy chiefest Minion. This History is written by a Spaniard himself, named D. F. Bartholomew de las Casas, a religious man and a Bishop, and out of the Castilliane tongue, was turned into French. 
And is ●●●ewise in ●●glish, by 〈◊〉 name of 〈◊〉 Spanish ●●●donie.   
Good GOD! how cruel did this Sarrasin show himself, in his tyrannous conquest of Portugal, where he murdered and massacred the faithful Subjects of the King Don Antonio: and martyred an hundred or sixscore Ecclesiastical persons, men of worth and good quality, as also the poor religious men that took not part with him. Thou shouldest forsake this vowed enemy, in thy pretence to this Realm, which pertains not to thee, neither canst thou gain it by thy forces so often vanquished: but herein thou resemblest the boldfaced and shameless 
* A fit ●●●ample of the Leaguers pro●ceedings 〈◊〉 France.  Woman judged by Solomon, who was contented, that the Child which never sprang from her body, (rather than it should be delivered to the rightful Mother:) should be divided and cut in halves, according to the discreet judgement of the King, who pronounced that sentence, only to know the true Mother, well knowing that she would never condescend to such a cruelty.  
Thou canst not by right obtain France, wherein remaineth nothing of thine, and therefore thou wouldst rather dismember it, and give it as a pray to the Spaniard our greatest enemy, than we should enjoy our true & legitimate successor, who shows himself a Father of his Country & the estate, and as one rather desirous to lose, then see it ruinated: would by kindness call home the Rebels to repentance. Hereto tended his so long siege against Paris, being certain, that if he had not detested the spoil thereof, (notwithstanding it was the forge of all this rebellion) he had long since forced, taken and possessed it, or laid it level with the ground in cinders.  
This succour of the Spaniards, (which at at this present are thy Gods, yet in the end, thou shalt find them ravening Wolves) is very conformable to thee: but if by thy incantations and charms, thou canst call the dead from their graves, or draw them out of the fire infernal, call to thy aid if thou wilt, 
●●at 〈…〉 to the 〈◊〉 black 〈◊〉, Son 〈◊〉 〈◊〉 the 3. ●ngland, 〈◊〉 re - 〈◊〉- 〈◊〉 this ●●●lesse K. 〈◊〉 seat 〈◊〉 he had 〈◊〉 it.  Don Pedro, the first and only of that name, surnamed the cruel, he being the fourth King of Castille, and the thirtie-fyve of Leon, who began his reign in the year one thousand, three hundred and fifty, by cruelty, and therein continued all his life tyme. In unhappy hour he espoused fair Blanch of Bourbon, (of that royal house which reigneth at this day in despite of thee) whose life he shortened by poison in the prison of Medina Sidonia: and her body was afterward taken up by the French, who (on this occasion) entered into Castille on the behalf of Don Henry, and so was buried at Tudela in Navarre.  
Raise up this Python, raise up this monstrous Tyrant if thou canst, whose cruelties surpassed all other cruelties: addicted to unlawful loves, to murders, massacres, persecution of his Lords, cruel to his Subjects and his own proper blood: a perjured wretch, a parricide, an impious robber, he will serve thee for a goodly guide to thy men of war.  
Call up Erithia, who under colour of Religion and holiness, in the time of the former Kings, established and caused to be builded in Spain, a great and magnificent Temple, in the isle of Tartessus, now called Calis, or Tarifa, whereof she then changed the name, & caused it to be called Erithia. To this Temple was due the tenths of the pillages and thieveries of the West parts, by perpetual ordinance, and very long time observed: because those Kings of Spain, to cover their thefts and spoils, gave part thereof unto their false 
* The S●●●nyards 〈◊〉 continued devotion their Go●  Gods.  
Draw forth of Hell a most ambitious Cardinal of Spain, called Ximenes, no mean enemy to them that were of greatest authority in his time, for he could scant brook any companion in the government of Castille, and therefore would divide between the King and himself, the authority royal. Call the authors of the tumult of Medina Sidonia, and those turbulent fellows, that forced and violenced the Courts of Parliament and Chancery, in Vailledolid: whereupon ensued a rigorous determination, yet no more than the rebellious breakers of justice had deserved.  
Summon the seditious people of the City of Badaios to the Realm of Castille, who revolted from their King Don Sancho, and yet nevertheless were too cruelly punished: for the King having given them assurance of their lives, suddenly caused them to be massacred, without sparing man, woman, or child, to the number well near of four thousand. Send for the 
* A Cattologue of honest 〈◊〉 Span●●●ards, such they 〈◊〉 still to th● day.  seditious of Lisbon, of whom I spoke before. Call for the rigour & cruelty of the Spanish Inquisition. Aid thyself with the factious of Castille, for the Bishop of Siguenca. Draw to thee by thy sortiledges, the conspiring Vailledolitaines', in the year four hundred & sixty four, who rebelled against the King Don Henry the fourth, who were accompanied with certain of the chiefest personages, being moved with a kind of jealousy against Don Bertrand de la Cueva, made Master of the Cavalierie of S. james, because he was the King's Minion: yet defended they themselves with other reasons, and made the desire of public benefit, a shadow for their conspiracy. Which was not punished when it might have been, through the negligence and overgreat compassion in the King, who rather loved to show himself quiet, then valiant.  
He endured the peremptory speeches of the Bishop of Calorra, without being moved, and was betrayed on all sides, but principally by Alvaro Gomes, whom he putting in trust with his greatest affairs, because from mean degree he had highly advanced him: yet he notwithstanding wrought the means, whereby his adversaries warred against him, and giving no credit to the counsel was given him: was betrayed to the Archbishop of Toledo, & deprived of courage, was afterward disgraded ignominiously in Auila, & so deposed from his royal seat. But it may be these felons are not bad enough to receive thy prest-money, because thy present companions, surpass them in villainy and treason; for these rehearsed, contented themselves with chase their King, marry thy companions have murdered theirs. Then call yet if thou wilt from Pluto's kingdom, other worse 
* Bloody Spaniard murderer of King's spoilers o● Commo● weals.  Spaniards: the rebellious Subjects of Philip de Castro, Prince of Arragon, whom they killed in Castille; the Granadanes, who slew joseph the seventh, and Ishmael the fift, their Kings; The Valentians in the year one thousand, three hundred, and fortie-seaven, because of the succession in the Realm of Arragon: notwithstanding, their rebellions were subdued by the King, Don Pedro the fourth, who gave battle to these rebellious confederates: Sarragossa was captivate, and Valentia conquered, albeit at the first, the Valentians thought to make resistance, and many skirmishes passed between them and their Kings: but being many times vanquished and repulsed with loss, they resolved in the end, to surrender up the City, which the King (being by nature sharp and rigorous) would have razed, that the plough might pass thereon, and then have sowed salt in the place, in hatred of the dishonourable insolences he sustained by the Valentians.  
Nevertheless, he was dissuaded from his angry purpose, by his Lords that then were with him: and contented himself with the execution of justice on certain of the conspirators.  
I see thee nod thy head, and that yet thou hast need of other kind of whelps: for these yet rehearsed, thou wilt but place among so many Rebels, as holding yoke with thee, do yet trust to the clemency of our Alcides, & would be submitted to his mercy. Then join to all these, to increase and make up the number of thy new Spanish Army: the League of Arragon against their King: raise up the usurpers of Zaell in the Realm of Valencia.  
I will propose no other 
* No exam●●es allead●●d, but 〈◊〉 of the ●●●cked Spa●●ards.  Rebels to thee, then only of the Spanish Nation, confederates & Nurses' of thy Forefathers; extreme cruel, and agreeable to thy humours. The Rebels of Gallicia, who cast off Ramis, the third King of Leon; The conjuring Bishops, that scaffolded their King of Arragon, and made him pay an honourable fine, because he had taken the revenues of the Churches, whereto he was constrained by necessity, to satisfy the charges of the wars against the Moors, in the year one hundred, fourscore and two. Get to thee also by the same enchantments, the Rebels of Sallamanca, against the King of Leon; Of the Navarrets, by whom nevertheless these seditious were besieged, taken and chastised; Of the Lords of Lara, who moved great threatenings and attempts, in the reign of King Henry of Castille: An Almorand, quarrelous and seditious against the estate of Navarre; The mutinous, of Ebora, having for their chief leaders, Gonsallo and Vincent janes'.  
If the Spanish Tyrant Philip, if his son in law the Duke of Savoy, if the Duke of 
* Parmae● war but 〈◊〉 his own profit, and the King 〈◊〉 master.  Parma, who is come to thy succour for his own profit and his masters, suffice not with their forces, in steed of them which have been vanquished by our invincible Hercules and his valiant Noblemen: call up to thy aid by thy charms, the predecessors of thy King, no less cruel and bloody, to wit, Alphonsus, King of Castille and Leon, unhappy, vicious, and most tyrannous: Almundir, desirous to reign: Berenger, the murderer of his brother Remond, whereupon he died very miserably: Bermond, the 21. King of Leon: Henry the fourth of Castille: Eringo, who poisoned the King Bamba, and reigned over the Goths: Don Alphonso, the 11. who caused his brother the infant of Castille to be smothered: Ferdinand of Arragon, who conspired with the Duke of Ferrara, to poison the King Don Ferdinand: Garcia, King of Leon: Mahomet the fourth, King of Granado: and many others besides.  
If the women that bear thee company, have not their wits sharp enough, to advance both thine & their own affairs: withdraw thyself to hell, and there consort thee with that wicked Queen of Metz, Brunechilde the Sorceress, by nation of a Spanish Goth, daughter to Atanagilde, the twelfth King of the Goths, whom Sigibert King of Mets married for the plague of France. And if thou wilt, for company join with her Goswind the Gotthish Queen, who conspired against King Richard very troublesomely: take likewise Brunehault, Fredegonde, and all the devilish women of the world. Aid thyself yet if thou pleasest, with Cerberus, the Sisters Eumenideses, and with all the horrible rout of hell, because thy 
The holy 〈◊〉, is ●●ll itself.  self art very hell indeed. Revive again all the Monsters vanquished by ancient Hercules: but being thyself so monstrous, thou hadst need fortify thee well with the Monsters already subjecteth by the force of the adventurous Theban.  
Dost thou travail thyself to seek on the earth, and under the earth, all that is an emie, pernicious, monstrous, cruel, turbulent, bloody, barbarous, odious, horrible, and contrary to virtue, knowing the same to bide in thine own self? Needest thou any other assistance than thine own? other forces or other horrors? Thou surpassest all the horrors of earth and hell, all the malices of the air: and never was any cruelty or treason exercised, but thine hath surmounted them. Canst thou not content thyself to have this Geryon of Spain thy succourer? Are not these thy father's strong enough to maintain thee in thy greatness?  
But when thou shalt be thus assisted with all that I have spoken of: can all these forces, all these cruelties, treasons, charms, Magical-arts, Friars frocks and hoods, these Monsters, the horrors infernal, & these Furies, overthrow our Alcides? The body is stronger than the shadow, and truth more forcible than falsehood.  
Thou groundest thyself on an unjust cause, on humane strength and exceeding violence: our Hercules (in his just cause) buildeth not on fleshly forces, but on GOD only that established him, the virtue, equity and right of his claim; thy injustice and ambition, are the enemies, that hitherto have disgraced and defiled thee. Thinkest thou to conquer by flattering and embracing thy foe? the spy that betrays thee, and discovers all thy enterprises? Would God thou hadst been smothered in thy birth, than had not this estate been in such combustion where thou reignest: but thou hast given him the fair colours, which beguileth thee, and strengtheneth us, thou hast honoured and shadowed him with the goodly titles of 
* The blandished 〈◊〉 of the 〈◊〉 whereby t● deceive 〈◊〉 world.  Catholic, zealous, the enemy of the Heretics and Pollitiques, the Friend of the Commonwealth, and the holy Unity.  
These covertures are too slender and feeble to blind the eyes of our Lynceus: and are no other to thee then Nets, to wrap thee in, as Venus with Mars, by the cunning of Vulcan, or as ambuscadoes, on sudden to surprise thee. Thou fliest fair, with thy enemy after thee following at thy heels, and evermore to our great advantage: he spurs thee, and yet (as I have said) keeps thee company, albeit thou hast decked him with so many double Crosses and bought Pater nosters, after the fashion Castillane and Albanois, as he seems to thee thy special friend; thus lovest thou thy fraudulent coloured enemy, and hatest and pursuest us to thy uttermost.  
And albeit so many learned pens, have discovered him for a boldfaced shameless beast, defacing his fair glistering colours, wherewith like a Peacock he makes thee follow him about: let us once again lift up this counterfeit mask, and we shall see with what chimera, and with what Hydra our Hercules hath to deal.  
He that under thy Ensign makes open war upon us, and covert war upon thee, or rather this enemy that fights for us against thee, (for he need not doubt, but the faithless ambition which thou hast brought forth and begun, will bring both thee and thy other Conjurers to a miserable end,) decks himself with feigned love to the Commonweal & the holy unity. What publique-weale? what holy unity means he? Callest thou it common-good to ruinated so many Countries and Cities? is this detestable League, this conjuration so pernicious to the estate and the Catholic Religion, a holy unity? If it be? the effects do publish themselves. Was never seen such outrages, such impieties, wrack of Religion, corruption, licentiousness and Atheism: as since thou thus exaltedst thyself, and hast trodden both justice and Religion under foot: thy Arms have brought in this disorder, and generally hath dispersed both blood and fire.  
Thou profanest justice, thou forcest and slave-like leadest it under thy irregular and most indirect Laws: thou makest the Catholic Religion the Goddess of war, that strikes, spoils, and kylles. Hast thou no shame? Knowest thou not that Religion is full of peace, and makes it her glory to suffer and endure torments, and not to torment any? Knowest thou not that she defends herself by Martyrs, by Faith, Humility, Obedience, yea, all the other Virtues: and not by mortal Arms?  
The Church is militant, but with what war, hurts and wounds? even those of her Spouse CHRIST JESUS; who so gives Religion any other Arms, than those that Christ jesus gave to his Church, in stead of advancing, doth ruinated it. The Arms given by GOD to a Christian, are justice, in stead of a Corselet, 
●●hn, 29. 〈◊〉. 5. 〈◊〉, 59  the Helmet of Health, the inexpugnable Target of Equity, the Shield of Faith, the Sword of the Spirit, which is the word of God.  
Hereupon Saint Paul saith: 
● Thes. 5  Let us which are of the day, be sober, putting on the Breastplate of Faith and Charity, and the hope of Salvation for our Helmet. For God hath not appointed us to wrath, but to obtain Salvation by our Lord jesus Christ.  
And to the Ephesians he saith: 
〈◊〉. 6.  Finally my brethren, be strong in the Lord, and in the power of his might. Put on all the Armour of GOD, that ye may stand against the assaults of the devil. For we wrestle not against flesh and blood, but against Rulers, against powers, against worldly Governors of the darkness of this world, against spiritual wickedness in heavenly places.  
For this cause take unto you the whole Armour of GOD, that ye may be able to resist the evil day, and having finished all things, to stand fast: having your feet shod with the preparation of the Gospel of Peace. Above all, taking the Shield of Faith, wherewith you may quench all the fiery Darts of the Wicked.  
Take also the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God.  
These Arms are commendable, & meet for a Christian, and he is forbidden to use other material Arms, where he goes for Religion and for his conscience, which are no proper means to maintain and defend them withal.  
And now at this instant comes to my memory, an example well worthy noting, showing that Religion ought not to be debated or proved by corporal Arms; The History is taken from the faithful Corrivalles of Spain.  
The Master of 
* True Religion no● to be discarded by th● sword, 〈◊〉 the exam●ple.  Acantara, D. Martin janes' de la Barduba, of the Portugal Nation, entered in quarrel with the King of Granado, about Religion, and would make proof of the truth of his Religion by Arms. Hereupon, at the motion of a certain Hermit, who had promised him victory against the Infidel Moor King, (in despite of the King of Castille to whom he was subject, and had forbid him to enter war on this occasion:) he brought an Army to the Field, gave Battle to the Moor King, and there by the just judgement of God, was worthily punished; For there was he slain, and his Army vanquished, & driven to flight by the Granadanes.  
In this case he used no manner of colour or pretence, the truth was, that he took Arms for the maintenance of the Christian Religion, and yet nevertheless was overcome. Then thou, that under cloak of Religion hast raised these Arms, and perpetrated so many sundry evils: what thinkest thou will become of thee?   

That it is not lawful for a Subject to Arm himself against his King, for what pretence so ever it be.  
IS it not permitted them (sayest thou) to bandy our forces against an heretical Prince? Albeit thou hadst such a one, yet is it not for a Subject to Arm himself against his King, and that the Catholic Noble men which follow him, may well give thee to understand. Tush, this is nothing else but thy deceit▪ it sits thee well to have such a coloured pretext▪ although thou hast no heretical Prince. For the good life and behaviour of his Majesty, with the desire he hath to be better instructed without obstinacy, if he were in error as he is not, exempts him from that infamous name, and renowneth him with the most Christian King.  
The tree is known by his fruit: good reason then that thy barbarous actions, should show thee to be plunged in the bottomless depth of Atheism. For if thou didst believe in GOD, or but love him: thou wouldst follow his word, and obey thy Prince: what ever he be in his conscience, he seeketh not to constrain thine. He is a Christian, & most Christian King, further of from the infidelity and impiety that reigns in thee, than thou or thy helpers, are near your tyrannous wills to despoil him of his Crown.  
I would particularly answer to all thy false inductions, placed in a rank under this sly pretence: if others (better able than I) had not done it before me, wherein there is not any thing forgotten.  
This is to be granted, that a sovereign Prince is not to be violate, and his Subjects are bound to obey him (whatsoever he be:) without doing that which is contrary to the honour of God. If the King command me to go to war in his service, to mount my horse, and to give a charge upon the enemies of his estate: I will do it most gladly, and am bound in duty so to do. If he command me to change my Religion: I will not do it, neither is there any such duty to be exacted on me. But his Highness is so wise, as he well knows, that his power tendeth not that way: at his discretion and appointment remains our bodies and goods, the conscience only appertaineth to God. He can not force it, and if (perchance) he should offer the means of 
* Religion not to b● changed any constraint, b●● to be 〈◊〉 stood by 〈◊〉 sufferance, God in i●●stice righ● the cause.  constraint: I would withstand him by sufferance, and give over force, not resist again by force. I will change my Country to shun this compulsion, or I will die in the defence of my Religion: notwithstanding, our good King's thoughts are far from this, he will not make war against God, to take from him his kingdom, which is our conscience & soul, he being inspired with him, and burning in the zeal of his love. Having divided the French Empire with God: thinkest thou he will take from him his part, or but enterprise upon his estate?  
He is no Tyrant to do so, like thee, that wouldst usurp, and tear it altogether out of his hands: but he shall well enough defend thee, thou hast a puissant and unconquerable adversary against thee, he that with him hath part of this Empire. And when thou hast presented all thy humane forces, those that thou hast gathered together of lost men and strange Spaniards, equal in number with the Army of Xerxes: yet shalt thou not be able, (I will not say to fight) but only to hold head against our Alcides, having his Master, the most mighty King of Kings to be his helper, who holds him by the hand, who in this estate established him and the predecessors of hy srace, for the space of six hundred years and more, & commandeth us to obey him: thou (to thy extreme damage) hast proved his force more than Herculean.  
His Edicts and holy ordinances be obeyed, and most expressly already proposed by many pens, and sundry Doctors of divinity, for our perfection: which consisteth in the obedience due to GOD, and consequently, to such as he hath placed over us, 
●ath. 10. 〈◊〉 23. 〈◊〉, 13. ●ct. 2,  Kings, Princes, and other their Lieutenants, for the chastising and punishment of malefactors, and sound assurance of the good.  
To resist the King and his secular authority, is to rise against GOD, the Author and protector of royal dignity: by which 
●●ou, 8.  Kings reign, and the Princes of the earth exercise justice towards their Subjects; 
●hat we 〈◊〉 to 〈◊〉 our 〈◊〉, and ●●●rebell any 〈◊〉 of cause.  By which the wise are maintained, Rebels prostrated, their enterprises overthrown, and the injury done to the blessed and anointed of the Lord, searched into, and venged with severity. The antiquity of the Royal estate, is most excellently noted in the holy Scripture, and recommended in Melchisedech King of Salem, in the time of the great Patriarch Abraham, long before Moses.  
King's depend and are established by God over their people: God said to the people of Israel; 
* Deut. 17  When thou art come into the land which the Lord thy God giveth thee, and enjoyest it, and dwellest therein, and if thou shalt say, I will set a King over me, like as all the other Nations that are about me: than thou shalt make him King over thee, whom the Lord thy God shall choose from among the number of thy Brethren, and thou mayst not set a stranger over thee, that is not of thy brethren.  
Since this Law, in the time of Samuel, the 
* 1. Sam. 9  Israelites, desirous to use their privilege received of GOD: demanded that a King might go before them, lead their wars, defend their Country, and venge them on their enemies, even as by all other Nations they beheld the Majesty royal to flourish and be advanced. Which by the commandment of God was granted to them, whereon succeeded David, chosen according to Gods own heart, and so continued this dignity among the Israelites: till by the division of the people, & divorce of the ancient Religion, it was tottered and shaken, and afterward in the end, dissipated and brought to nothing.  
Nevertheless, what captivity ensued on the people of the Hebrews; whatsoever strange Kings were commanded them: yet had they evermore in chief commendation the Royal greatness, and were instructed by the Prophets to obey and pray for their Kings, yea, although they were Ethnics and Pagans, in so much as GOD had appointed them their Lords, during their bondage and captivity.  

1. Peter, 2  subjects ought in all fear to submit themselves to their Princes, not only the good and humane, but those likewise that are stern & rigorous, for this is agreeable to the will of God. If any one for the cause of his conscience towards God, endureth vexation and suffers unjustly, our God in no case will permit the Servant to contend against his Master, nor the vassal to take up Arms against his King.  
But the King (sayest thou) is contrary to thee in doctrine, what doth this pretence avail thee? when were he contrary in doctrine, and as impious and sacrilegious as thyself: yet it follows not, that justly thou art to revolt from him, to make war upon him, to attempt his life, and the spoil of his estate.  
It is certain that Saul, for having contraryed God's commandment, in pardoning the Amalechites, whom he should have put to the sword: he was given over to the evil Spirit, who by times tormented him, and declared him unworthy of the Realm: Notwithstanding, was it lawful for any living man among his subjects, to enterprise against him? So much wanted it in David himself, who could find far greater occasion to do it than any other, not only pretending to the Crown, (having been before by the Prophet Samuel anointed 
* 1 Sam. 1  King of Israel) but also carrying in memory the injuries he received of Saul day by day, in recompense of his good and faithful services: albeit he were a fugetive, he, his father, and all his race: albeit in despite of him, (through cruel indignation) Saul had caused to be slain, the sacrificing Priests of God, to the number of four score and five, that wore the linen 
* 1 Sam. 2  Ephode: beside, discomfited their city Nob, & in the same rage slew with the edge of the sword, so many men, women, children, young sucking Infants, Oxen, Sheep, and Asses, as were there to be found, only because the high Priest Ahimelech gave David to eat in extreme necessity, as also delivered him the sword of Goliath, being ignorant that he had fled the Court, and was in Saules displeasure.  
Although that David was searched through all the corners of Israel, in the Mountains, Deserts, Rocks, and places very near unaccessable: although that Saul had appointed & concluded his death, and David hearing this sentence, well knew himself to be innocent: although that God had given the King into his hands, and easily he might have put him to death. Yet had he no will to touch the person Royal, assuring himself, that who soever durst be so hardy, what good right to ever he could pretend in the cause: yet should he not stand innocent before the face of God.  
Which well he witnessed in the Cave of 
1. Sam, 24  En-gadi, and in the Desert of 
1. Sam, 24  Ziph, even there where soon after Saul was discomfited. For even as David was hid in the Rocks of En-gadi, Saul being advertised thereof, took three thousand of the most chosen men in all Israel, and so went to seek David and his men, in solitary and un-habitable places. There Saul causing his men to come before him, went into a Cave to ease himself, and David and his men remained behind within the same Cave, when as David's people thus spoke to him. Now is the day whereof the Lord thy God told thee: 
〈◊〉, 26  see here I give thine enemy into thine hand, and thou shalt do with him what thou pleasest.  
David beheld his enemy alone, in a place convenient, far enough from his men, disgarnished of defence, and brought in all points according to his own will. He could have smitten him, without hazarding the meanest of his people, or without moving his enemy's troop: now could he have left the Host a buried memory of the place where Saul had withdrawn himself, that there should not remain any track of his entrance or foorth-comming. Albeit he knew by this deed, he should be delivered from all his enemies at once, and advanced to the Majesty royal promised him before: notwithstanding, he was so far of from reknowledging the ingratitude and ill will of the King, as secretly he arose, and cutting a piece of the skyrt of his garment, being yet touched in his heart because he had done so much, he said to his men. 
1. Sam. 24.  The Lord keep me from doing that thing to the King my Sovereign Lord & Master, the Lords anointed, let not me lay my hand on his person that is sacred and anointed. For albeit he is now in my power to revenge myself, yet will I not do that which I know is defended and prohibited by God, seeing he is anointed of him.  
Thus David appeased the people with his words, and would not permit them to rise against Saul, notwithstanding all the reasons they could allege: so that Saul acknowledging his humanity, by the demonstrations he had of David at his coming forth of the Cave, he fell into tears, and thus spoke unto David.  
Thou art more righteous than I, for thou hast rendered me good, whereas I intended thee evil, and thou hast showed me this day the good thou hast done me: for as much as when the Lord had given me into thy hands, yet thou wouldst not kill me. For who shall find his enemy, and let him departed into a good way: wherefore the Lord will reward thee with good, for that which thou hast done unto me this day. And now I behold, and know for a certainty, that thou shalt be King, and the kingdom of Israel shall be established in thy hands.  
Such were the words of Saul to David, beholding the humanity David had used towards him: by which pardoning of his enemy, he advanced him, and was so far of from being avenged, as he withdrew himself from his right of reigning in the Kingdom which God had given him.  
I cannot omit in this case another deed of David toward Saul. The Ziphians being come to Saul in Gibea, advertised him that David was hid in the Mountain of Hachilah, which was face to face before the Desert of jesimon. Then Saul renewing his mortal enmity against David, accompanied himself with three thousand able men, and pitched his Camp on the Mountain of Hachilah.  
Now David dwelled in the wilderness, and knew by his espials that Saul was come near him; wherefore (in the night) he came to the place where Saul had placed his Camp, and himself slept within the Fort, his Tents being pitched round about him, and very near him was Abner the son of Ne'er, the chief Captain of his Army. Which David perceiving, descended into that place with Abisay, & approached near his enemy Saul, when Abisay thus spoke to David. 
● Sam, 26.  God hath closed thine enemy into thy hand this day, now I pray thee let me smite him once with my spear to the earth, and I will not stir a foot from thee: whereto David answered. I will not have him smitten: for what is he can lay his hand on the Lords anointed, and be guiltless. And David said furthermore. So truly as the Lord liveth, no harm shall be done him: but rather God shall smite him, or his day shall come to die, or he shall descend into battle, and there perish. The Lord will keep me from luying my hand upon his holy and anointed: but I pray thee only take his Spear that stands at his head, and his Cruse of water, and so let us departed.  
Thus David contented himself with this bravado: evermore declaring him to be no way excusable, that should attempt any thing against the person of the King.  
Let me say beside, that Saul being slain in the fight against the Philistines, 
1. Sam, 3●  and David hearing tidings of his death, was very sorrowful, and used marvelous lamentations: commanding him to be brought before him that had cut off his head, who thought to delight him with bringing the head of Saul, saying that he had done him to death, when David, moved with pity and anger: How is it (quoth he) that thou wast not afraid to lay thine hand on the Lords anointed? 
2. Sam, 1  Thy blood be upon thine own head, for thine own mouth hath testified against thee, saying: I have slain the Lords anointed.  
All the water of the Sea cannot then serve to wash the murderers of the late King, neither shall any of them be held excusable, that pursue the life and estate of his successor, our virtuous and most valiant Prince. But thou allegest the Proverb common among the barbarous: Si ius violandum est, regnandi gratia violandum est: If right be to be violate, for a kingdoms sake it is to be violate. Wherefore then usest thou the pretence of Religion and common-good, to overthrow the most simple with these deceits? This proverb is of Tyrants and Atheists, who regard not that God is the revenger of Kings, and returneth evil to such as enterprise against their estates.  
What advancement received Absalon, listening to the pernicious counsel of 
● Sam, 16  Achitophel, and following it, attempted against the person of King David his Father? What happened to 
● King's, 1.  Adonia, who thought to usurp the Realm against Solomon, having deceived the Mother of the King, as very well it was made known unto him afterward? How is it chanced to those, who (to the hard hap of France) taking a morsel with the Spanish enemy and the treacherous League, have troubled this estate? How will it fall out with such, who after being in favour with the conjuration, did by a Monk murder the late King? let them not now stand doubting, seeing that GOD is just.  
But to confute the coloured objection of the Leaguers at this day, who say, that the King is of a contrary Religion, and thereby pretend an excuse for their conspiracy. Have they not read in the holy Scripture, that 
* 1. Reg. ●●  jeroboam king of Samaria, had raiected the ancient Religion? What Prophet persuaded to make war against him? His Son died of disease because of his sin: the ruin of his Realm was foretold him, but not executed by his Subjects, offenders against the Law of God.  
Great evils befell to 
* 1. Reg. ●●  Achab & the Realm of Israel, for having brought in new Religion by the persuasion of jezabel, Daughter to the King of the Sidonites; false Prophets were permitted, the Altars were destroyed, and the better sort of people put to death. Nevertheless, 
* 1. Reg. ●●  Elias the chief Prophet of that time, albeit he was of wonderful zeal: yet did not he command that any one should rise against the King?  
The Prophets of God were hid in Caves, an hundred in one place, and an hundred in an other, secretly nourished with simple bread and water, the good men of behaviour afflicted on all sides: and yet was none of them offended with the King, or any enterprise prepared against his person.  
The Prophet only showed him his sin, and that 
* 1. Reg. ●●  GOD would punish it by drought, three years and a half: but who ever read, that he incited any one to contend against his Prince? far off from him was, quae▪ vim vi repelleret, he willed none to repulse violence with violence, and so to deliver their Country: but hearing that 
Kin. 19  jezabel sought for him to put him to death, he referred vengeance to the hand of God only, who showeth himself a Revenger, when any one is unjustly punished by the Magistrate, (whom no man is permitted to resist with arms) according as it happened to Achab and jezabel. For besides the death of many Prophets, they caused righteous 
Kin. 21.  Naboth to be murdered, thereby unjustly to get his vinyeard, and then our God, who reserved the punishments hereof till convenient time, suffered Achab to endure such necessity, as he overthrew himself and was 
Kin. 22.  slain. As for jezabel, she was 
Kin. 9  thrown from the height of a Tower by her eunuchs, rend in pieces with dogs, & her members scattered in the vineyard of the innocent, whose death she had before solicited.  
Died not 
Kin. 22.  Athalia, who put to death all the royal Children of Ochozias: whereto withstood the high Priest jehoiada, that reserved joas, in whom the reign was afterward established and made peaceable? But very true is it, that when joas fell into forgetfulness of this good turn, he consented to the death of Zacharia son to jehoiada: for which cause, God suffered that he should be slain by his own proper servants, which (notwithstanding) none of the sacrificing Priests nor Prophets would attempt or persuade, considering that above all things the person Royal is to be reverenced.  
How many 
* Epipha●us in his bo●ke o● the lives the Prophets.  Prophets were in times past put cruelly to death by Kings, who never excited any tumult against them, but rather counseled and induced them to repentance? Esay was parted through the midst of the body with a Saw, by the commandment of the King Manasses.  
jeremy was kept prisoner under Zedechias, by the Governors of the Land of Benjamin. The 
* Dan, 3, and 6.  three Children were cast into the midst of the fiery Furnace, by the commandment of Nabuchodonozer King of Babylon. Daniel was two several times cast out to the Lions, under the reign of pagan Kings; Yet read we not that these did so much as speak evil of the Princes & Magistrates, that gave such sentence on them.  
Look then upon our Saviour Christ himself, the true example of justice, albeit he knew the wicked intent of 
* john. 1 ●  Pilate, did he make any acknowledgement of having power from above? Where did he command to force the cruel Magistrates, albeit he could have done it when himself pleased? Moreover, did he not reprove the wish of 
* Luke. 9  S. james and S. john, who desired that fire might descend upon Samaria, because their entrance there was refused? 
Acts, 23,  S. Paul, albeit he were smitten before the Prince of the Priests: did he not freely say: He knew not his greatness when he reproved him? For it is written (quoth he) 
Exod, 23,  Thou shalt not curse or speak evil of the Ruler of the people: how much less lawful is it then, to attempt any ill against his person▪  
But still thou objectest, that the King is of a contrary Religion. The late King whom thou didst murder, was not he a Catholic? yet in thy bloody passion hast thou not slain him, contrary to the will of God. And should it be that our King were of a contrary Religion, and an enemy to the Laws of God, (which he is not, but fears & honours him: cherisheth his subjects both of the one and other Religion, would gladly pacify his Kingdom, & requires to be instructed if he were in error,) is that sufficient cause for thee to kill him, whom GOD alone hath lifted to this authority? The contrary were more necessary rather, as S. Paul saith 
Rom, 12  To overcome evil by doing good, 
●, Pet, 2,  so that our good works may serve to stop the mouths of ignorant and foolish men: whereby those may be confounded, that esteem Religion to be an enemy to the public quiet.  
For who doubts that Nabuchodonozer was not a man of pernicious opinion, 
〈◊〉. 1, et 3.  when he destroyed the Temple, overthrew the Altar, pyld away the holy Vessels, led captive the people of Israel into Babylon, and constrained many to worship the Image which he caused to be erected? yet nevertheless▪ so far were these people from conspiring against him, as 
* Baru▪ 3.  Baruch the Scribe to jeremy, in the name of them wrote to the jews that remained at jerusalem, that they should pray for the life of Nabuchodonozer, King of Babylon, and Balthasar his Son. See Daniel himself, was not he faithful to Darius and Cyrus their successors? Albeit he was a stranger and a Captive, found he not grace of them for his loyal service? yet notwithstanding, he was by nation a jew, the other Gentiles: he the servant of God, the other Idolaters: he a Prophet of God, the other blinded in all their doctrines.  
I would have all the Prophets alleged, & find me but one, that under any pretence whatsoever it were, did at any time take Arms against his Prince: yet were they used but as vagabonds, glad to live in 
* Heb, 11  Mountains, in solitary and desert places, to escape, and not to move persecution.  

* Math, 3. john, 1, Mark, 1,  S. john the forerunner of our Saviour jesus Christ, saw in his time Herode Idumean, a counterfeit jew, usurp the Realm of Galilee and jury, he knew the Romans' to be Gentiles and Idolaters, that they had by force not right, deprived the people of Israel of their liberty: brought them to be tributary, ordained Governors after their own mind, and done such things against the people of God, as he might well complain on and lament: did he for all that purpose any thing to their prejudice? or teach them to revolt against their Empire? The pharisees came to him for counsel: gave he them any mean to mutiny against the Romans'? The Soldiers and men of war came to him, said he any thing else to them, but that they should remain contented with their wages?  
Did he say to them, that the Romans ought not to reign, or because it was permitted, that therefore they should rise against them? Moreover, Herodias molested him, King Herode hated him, because he was not a pleaser of their persons; He knew well that his death was plotted by Phillip's wife, did he therefore animate his Disciples to set themselves against her or here? or did he practise any mean to escape? Nothing less, but willingly entered the prison, submitted his neck to the Executioner, offered himself to the death: having good means by his followers that day by day visited him, to raise a mutiny among the people for his deliverance. For how should he have prepared the 
Esay, 40  Lords way, if at that time and place he had showed himself impatient? He was the forerunner of him, that taught him to obey, pay tributes, & do the rest of his duty to the Princes of this world, albeit they were Pagans and Idolaters.  
That it should be so, our Saviour JESUS CHRIST, did he ever preach or permit, that any one should stir against Caesar? he so much despised it, as being demanded if it were lawful to pay him tribute or no, he answered 
* Math, ●  Give unto Caesar that which is Caesar's, and unto God, that which is Gods. I say furthermore, himself, although he was poor, yet paid he the Tribute for him and S. Peter: commanding him to take out of a 
* Math, ●  Fish a piece of money, to discharge therewith his duty. He saw the Publicans and gnawers of the people, to be exacters & ransackers of poor souls, under pretence of seeking the Roman Princes right: nevertheless, he never did or would take occasion to murmur, but himself haunted to the Publicans, and did 
* Luke, ●  eat & drink with them.  
He well noted the ambition of the Kings of the Gentiles, saying: they would stand upon the titles of governing: yet did he ever animate the people to chase them from their seats? He knew the cruelty of Herod, the injustice of Pilate, the avarice and hypocrisy of the Scribes and pharisees: notwithstanding, he evermore commanded to obey them. Did he find fault with the Scribes and pharisees sitting in Moses chair? or that the people should not do what they said, albeit their works were very contrary? Being brought before Herode, did he murmur? When he was bound to be presented before the wicked judges, as well jews as Pagans; Did not he forbidden 
〈◊〉, 18,  S. Peter to use the sword? yet nevertheless he knew himself to be innocent, the other vile men: he just, the other unjust: he truth itself, the other full of lies, and corrupted by false witnesses.  
He could with one word have overthrown them, as sometime he did the imperious Rulers: he could have passed thorough the midst of them, as he did in Nazareth: he could have made the earth swallow them, as of old the mutinous were with Dathan, Corah, and Abiram. Notwithstanding, to leave an example to such as were his, he esteemed it better to suffer, and counseled rather to fly, then use violence against the Magistrate.  
So otherwhiles, seeing his Disciples began to animate themselves against the pharisees, 
●ath, 15  Let them alone, (quoth he) they be the blind, leaders of the blind: and so taught them rather to Arm themselves with patience, then to offer any violence. He very often foretold them, 
●ath, 10  That they should be brought before Kings, Princes and judges, for his sake: Did he therefore bid them find some mean to set footing in the Realms they entered, to the end they should complot and practise the death of the Lords that there ruled? Did he council them after their entrance into speech, to advance their complaints, afterward Arms, and then treasons?  
Did he ever advise to use humane forces, to such as had nothing but the two 
* Iame●●  weapons in the time of their fury? To take from any for such as had left their own; to lift such to the 
* Luke ●  seats of the earth, as war-fared only but for heaven? He told them that they should be happy when they endured persecution, when they were afflicted and chased. Did he join hereto, that they should be happy when they had murdered a King, spoiled a fair Country, prayed on all the goods of poor people, massacred and killed all such as withstood them?  
In what place of the Scripture canst thou find, one only point for confirmation of such deeds? Where canst thou show that the Apostles made themselves heads of such enterprises? From what word dost thou gather, that the Subjects may bandy themselves against their Prince? If we shall come to the Apostles, we shall read sufficiently, how they endured perpersecution by Tyrants: yet shall we not read, that by corporal arms they offered rebellion. The Apostle S. Peter was held prisoner by King Herode: the Arms of the 
* Acts ●  Church, was fasting and Prayer for his deliverance. The self same Herod put to death S. james, the brother of S. john: yet did not the Church in any case mutiny against him. 
〈◊〉, 7,  S. Stephen was stoned by the wicked sentence: with what Arms did he revenge himself? He knew that the Prophet had said: Leave vengeance to me, for I will do it: therefore he spoke no evil, but prayed to God for his persecutors.  
This charity did he learn of his Master Christ jesus: who kissing the Traitor judas, called him friend, and prayed upon the Cross for his tormentors. Likewise he had learned of him, that he which sheddeth blood, is the child of the devil, such as the jews were, in following the desires of their fathers. 
〈◊〉, 8,  For (quoth he) the devil your father, was a murderer from the beginning. And because that 
●ath, 6, ●or, 6,  light and darkness, Christ and belial, God and the devil are not alike; Therefore our Saviour gave his Disciples manifestly to understand, that they ought to abhor blood and slaughter. Which S. 
Cor, 9,  Paul well witnessed, when he gloried not in temporal Arms, but spiritual: not in the honours of this world, but in afflictions for jesus Christ: in prisons, fastings, shyp-wracks, hatred, perils on the way, danger of spoils, deceit of false brethren, and other persecutions, assuring himself, that these were the means whereby a Christian man was to be exalted.  

●al, 44  He (saith he) shall be hated and despised of the world. Likewise, 
〈◊〉, 8,  He is as a sheep appointed for the slaughter. Great difference is between the Apostles and the false Apostles at this day, in seeking the means to surprise Kings, 'gainst whom they no way practised any revenge. We endured persecution, saith Saint Paul, yet were we not vanquished, in that, as witnesseth S. james, 
* james, 1,  That the persecution of our faith, moulded us in patience, whereby all the work of a Christian is accomplished.  
For this cause he taught his scholar Timothy, 
1, Tim, 1,  to make prayers for Kings, Princes, and Governors, to the end he might live peaceaably: albeit such as then reigned in his time, were Pagans and Idolaters. 
* 1, Pet, 2,  S. Peter enjoined the like to the Churches, to honour their Kings, acknowledging that they were established of GOD, who ordained that all persons should be subject to the higher power; He commanded they should be obeyed, and if any one offered to resist them, he went against the ordinance of God.  
Notwithstanding, who ruled in his time? Was he a Christian Prince? or any King that loved true Religion? He was a barbarous Nero, inhuman, an Idolater, the most cruel of all the world. Did the Apostles resist his tyranny by Arms, although he was not their natural Prince? 
* Acts, 13  S. Paul reverenced Agrippa and Felix, he honoured Lithius the Proconsul: he never lifted weapon against the Princes, after he had rid himself of those Arms, which at first he bore against Christ jesus. Of a Wolf, he became a Lamb: of a blood-seeker, peaceable: of a seditious, humble and obedient: of a mutineer, soft and tractable: this change he made of himself, after he was brought into the yoke of the evangelical doctrine. On the contrary, madly these false Apostles, have thrown off this manner of life, forsaken Christian Religion, given place to rebellion, enemies to GOD, the Church & Princes: seditious, robbers, spoilers, murderers, and in all points like to the Prince of dissension.  
For whosoever cometh into the Church, is conducted by the Spirit of peace, 
* 1, Cor, 13,  endureth all things, rendereth good for evil: and according to the words of Christ, 
* Math, 5,  loveth his enemies, doth good to them that hate him, pray for them that persecute and afflict him, surmounting the wicked, not in evil, 
* Rom, 13,  but in good. But he that is abandoned to the evil spirit, is ruminating on bad thoughts, prepareth trains for his brother, and by force seeks to lay hold on his enemy. And in all these actions is not found any one more detestable against God and man, then to rise against the person of a King or Prince, to smite or murder him: for he is hallowed and anointed of God, of whom he representeth the majesty, though he be but a man, and mortal as others are.  
Thou under-proppest thy hateful will, to kill this King as thou didst the last, with the examples of jael and judith, the first whereof killed Sisera, chief of the Army to jabin King of Chanaan: 
* judg. 4,  he flying to save his life in her house, and she perceiving him a sleep, took a nail of the Tabernacle, and a hammer in her hand, and so drove it thorough the temples of his head. 
judith, 13,  The other leaving the City of Bethulia, and brought into the Pavilion of Holophernes, Captain of the Army to Nabuchodonozer, seeing him drunk and a sleep, occasion presenting itself, she cut off his head, and brought it away in a bag by her servant.  
These acts truly were very gracious in these Dames, and worthy of great commendation, in respect they attempted not against their King or Prince: but against such as would overthrow the estate royal of their Country, and there-against opposed themselves with all their strength. Do these examples excuse thy villainy & faith-breaking with thy King? In those times, jabin & Nabuchodonozer had no right over those people, they came as strangers and enemies against them, (as at this day thy aliens and confederate Leaguers, come against our King, against his estate, and against his subjects,) and therefore were they so entertained by them.  
But after that God had permitted, that one of them should command his people: what was he that would not endure it patiently, and (as we have said before) did not use prayers in jerusalem, for Nabuchodonozer & Balthasar his Son?  
I could stand long upon the reasons and examples of elder times, to testify the obedience and reverence, that the first Christian's bare to their Emperors and Kings, they that were both Pagans & Ethnics: acknowledging their dignity to be venerable, albeit they would not follow their Religion. Which hath been approved by the 
* Can. Iu●ianus, Can. qui resistit ●otestati. Can Impe●atores, et Can. seq. 11 q. 3.  Canons of ancient Popes, and delivered in their own decretals: as before me hath been very well noted, by the Author of the Labyrinth of the League. They all have agreed, that the pretence of Religion what soever it be, could not give any colour to a Christian man, to mutiny and rebel against his Prince, to take his life from him and his estate.  
They ordinarily pronounced this sentence, 
* Tertul. in his Apol.  Malumus occidi, quam occidere, that they loved rather to be killed, then to kill. For although they were unjustly afflicted by their Princes: rather would they submit themselves to the death, than life Arms against them. Therefore not to grow tedious to the Reader by prolixity, I will cease from bringing in the ancient Ecclesiastical Histories, and testimonies of the Fathers: considering that divers other have largely discoursed thereon.  
Thou pretendest a colour of liberty and ease of the people, but dost thou therefore bring any remedy? Dost thou discharge them when thou pillest and ransackest the poor, and burnest whatsoever thou canst not carry away? Thou wouldst call the King to judgement, according to the fable of the 
* Aesop Apolo.  Wolf and the other Beasts: to the end, that under the shadow of reason, thou mightest use violence and murder him.  
Do we read of the ancient Prophets, that they complained of 
* Occas●● taken by imposts the 〈◊〉 publicly  exactions of their Princes, and that thereon they grounded occasions to make war against them? All their care was, to show the Princes their faults, and to admonish them of God's vengeances: not to provoke the people, and to incite them to lift Arms against them. And it is not to be doubted, but such as governed in their time, were well worthy of reprehension: for which cause, Esay in the beginning of his prophecy, thus delivered his words to the people of Israel. 
* Esay, ●  Thy Princes are wicked, and companions of thieves, they love gifts altogether, and gape after rewards. As for the fatherless, they help him not to his right, neither will they let the widows causes come before them. Therefore saith the Lord God of Hosts, the mighty one of Israel: Ah, I must ease me of mine enemies, and avenge me on my adversaries, and set thy judges again as they were sometime, and thy counsellors as they were from the beginning, and then shalt thou be called the righteous City, the faithful City.  
Thus this good Prophet foretold the judgement of God against these Princes, and the restoring of the good judges and counsellors: considering that the reprobate were the cause of the evil happened in Israel. A little after, he saith. 
●say, 3,  My people, thy Leaders deceive thee, and corrupt the way of thy footsteps. The Lord shall enter into judgement with the Elders and Princes of the people, and shall say unto them. It is you that have burnt up my vinyeard, and the spoil of the poor is in your houses.  
The Prophet Ezechiell sufficiently witnessed & noted the vices of the Princes in his time, saying, they we●● as 
〈◊〉, 45,  Wolves that ravished the prey, that effused blood, that they lost their souls, and gave themselves to avarice. He brought in GOD, speaking against their exactions and imposts, and admonished them to keep only a just balance. Amos calleth them 
●●os, 4.  Kine of Basan, outrageous to the needy, & oppressors of the poor. Micheas delivering them before God, reproveth them 
●ich, 3,  that they hated the good, & loved the evil, they plucked off the skins of the people, & their flesh from their bones. Sophonia calleth them 
〈◊〉 3,  roaring Lions: all which titles sufficiently testify, that the Governors and judges in their times, were very wicked. Yet notwithstanding, none of the Prophets, although they beheld the people to sink under the exactions, as despoiled of all, and brought into poverty, did at any time, under pretence of the Weal-public, counsel the people to mutiny or rebel against their Princes, but rather vehemently persuaded them to patience.  
Callest thou in question any Pagans, or of the doctrine of Mahomet, or Heretics, who for maintenance and advancement of their deceitful & false opinions, have wickedly conspired against their Princes? Alexander, who was slain by a Soldier, that prostrated himself at his feet before the City of Tauris. Amurath, the first King of that name in Turkey, who after he had discomfited the Despote of Servia and Bulgaria, was traitorously put to death by a slave of Bulgaria, who feigned that he came to save his life. King Sigibert, environed with all his people, who at the motion of Fredigonde, was assailed and murdered by two adventurous Gentlemen. Certain people of Phenicia, holding the Law of Mahomet, called murderers, otherwise Beduines, dwelling in hollow nooks of the most spacious Mountains, living under a Lord, whom our predecessors knew by no other name, than the Ancient or Great of the Mountain: they under imagination of a Paradise of pleasure, which he had persuaded into their heads, bore this mark on them, that they made a solemn vow to massacre all Princes they could lay hold on, that were contrary to their sect and opinion.  
By them was the County of Tripoli put to death, Edward of England taken, and many other great Lords, who by them were either slain or held as prisoners. From them came first the word of murder, as when one committeth slaughter or such like cruelty, by watching for spoil. I know that divers other raised themselves against their Kings and Princes, under the coverture of Religion: but I deny that such murderers, (seeing necessarily we must so call them) were Christian Catholics, or that for the true faith they enterprised such massacres, so oft and many times condemned in the holy Scripture.  
Moreover, Alexander and Amurath were not Princes and Superiors to such as slew them, the other likewise were led by a satanical spirit, even as these murderers or Beduines were; And the 
●●eiden in 〈…〉 of estate of ●●●●gion.  Anabaptists, who within this little while preached the advancement of the Kingdom of GOD, teaching all Princes to crowd in with their feet likewise.  
Then tell me Leaguer, what remedy is left for thy evil? What excuse can save thee for thy late murder? Thy leveying of all thy Arms and hostility against thy last Prince, and his so worthy successor our Alcides, the restorer of the estate, and the Father of his Country?  
Sayest thou he is a Tyrant, or an Heretic, if thou givest him these titles, it is only but thy passion that leads thee, because of the death of the Duke of Guise & his brother: for before their death, the pernicious book which thou didst cause to be imprinted, in favour of thy tyranny, entitled, An answer of the true Catholic Frenchmen, to the advertisement of the English Catholics, for excluding the King of Navarre from the Crown of France, published abroad in Paris since the Barricado's: exalted him, and called him the enemy of heresy, in the leaf 125. beside, named him, the most religious and devout of all the Kings of France, or thorough the world, leaf five hundred seaventie-three, and five hundred sixtie-one. That he was very foolish and a beast, who should imagine him to favour an heretic, leaf one hundred fortie-sixe, and five hundred sixtie-two. That the Catholics ought to serve him faithfully, and by all manner of good words to adore him, leaf thirty. How comes it to pass than thou art so suddenly changed, and gone so far from thy duty toward thy Prince, by thee acknowledged so Catholic, and void of all suspicion of heresy? But if belying thyself, thou wouldst notwithstanding term him to be a Tyrant, listen the resolution of Thomas of Aquine against Tyrants.  

●●omas of equine in first 〈◊〉 and 〈◊〉 Chapter the government Princes.  Truly, (saith he) if there be an excess of tyranny, it were much better to suffer for a time this mys-governed tyranny: then in contending against it, to be wrapped in many great dangers, more full of grief and trouble, than the tyranny itself. For it may so fall out, that they which make head against the Tyrant, and lift themselves in reproof of him: cannot get the upperhand, and so by that mean the Tyrant shall be irritated and provoked to become more cruel. But if any one should go beyond the Tyrant, and vanquish him: from the same success oftentimes ensueth great discord and dissension among the people: either meanwhile the presumption is offered against the Tyrant, or after he is brought under, for then the multitude divide themselves in divers parts, touching the quality and manner of their government.  
It happens also sometimes, that when the people give chase to the 
That it is 〈◊〉 lawful kill a 〈◊〉, nor ●ould a 〈◊〉 ther●● offend ●●mselfe.  Tyrant, by the aid and Arms of any assistant: the helper attributeth the power to himself, and becometh tyrannous likewise: so that the fear to endure another, considering what they did with him against the first, presseth down the people with a more troublesome and grievous thought of servitude. For it falleth out by custom in tyranny, that the last is more insupportable than the first: when the Tyrant gives not over his predecessors extortions, but himself (following the malice of his own heart) inventeth new and far more worse.  
For this cause, as oft-times else it happeneth, in the City of 
* A nota●●● example 〈◊〉 worthy m●●mory.  Siracusa, each one desired the death of Dionysius the Tyrant: yet a certain old Woman prayed continually for his health, and desired that he might live after her. The Tyrant being advertised of the earnest prayer of this old Woman, demanded of her wherefore she did so, and what was her meaning thereby: whereto she thus answered. When I was a young Maiden, and our Country at that time had a very troublesome Tyrant: I desired he might die, when not long after he being slain, there succeeded him another far beyond him in cruelty. Then thought I, we should be most happy indeed, if we might behold likewise the death of him: but he being dead, the third Governor became worse than both the other. Now therefore if you should die, doubtless one more cruel would come in your stead, and therefore I pray that we may keep you still.  
But if the excess of tyranny be too intolerable, some are of the opinion, that it appertaineth to the virtue of courageous and valiant men: to kill the Tyrant, and expose themselves to the danger of death, for deliverance of the people, as of the like we have example in the old Testament. For 
* judge, 3.  Aioth gave a stroke with his dagger in the belly of Eglon King of Moab, who oppressed the people of God with exceeding great servitude: and killing him, himself was made judge over the people. But this deed is not convenable, neither doth it agree with the doctrine Apostolical. 
●. Pet. 2.  For S. Peter teacheth us, to be obedient, not only to good and civil Lords or Princes, but also to the wicked and troublesome. For this is most gracious, when for the cause of conscience and love of God, any one endureth injury, or suffereth unjustly.  
In this case then, when so many Roman Emperors persecuted tyrannously the faith of jesus Christ, and a great multitude as well of the Nobles as also the meaner sort, were converted thereby to this faith: they were praised & commended because they resisted not, but endured patiently and with courage the death, for the love of Christ jesus, as we may see manifestly in the holy Legion of the Thebans. Should we then rather judge and esteem, that Aioth had killed an enemy, than one that was a Governor of the people, albeit he was a Tyrant.  
By this reason we read in the old Testament likewise, that they were put to death which killed 
2. Kin. 25,  joas King of juda: although he had left the service of God, and the sons of them were reserved alive, according to the commandment of the Law.  
Now this shall be dangerous to the people and their Governors, if any one by particular audaciousness and presumption, attempt the death of such as present the chief office, although they be Tyrants: for oftentimes in such dangers, the bad cometh sooner in place then the good, and the Empire or signory of Kings, is as burdenous and intolerable, under the 
* The winked will i●●dure as 〈◊〉 under 〈◊〉 as under Tyrants.  wicked, as under tyranny, therefore according to the sentence of Solomon: The wise King doth dissipate the wicked and ungodly.  
Then by the like presumption, the loss of the King bringeth more danger and damage to the people, than profit and remedy by the end and cutting off a Tyrant: Likewise, that it is more necessary to proceed against the cruelty of Tyrants, rather by public authority, then by particular wilfulness or presuming. But if any people have right to provide themselves of a King, and that by them he is chosen: for just cause, the King so established, may by the people be suppressed, or his authority taken from him by them that created him King, because so tyrannously he abused the Majesty royal. Now are the people to be judged unfaithful, in forsaking and subjecting this Tyrant, because before he was never Governor of himself, neither carried that faithful and honourable mind, as is required in the office of a King: Thus misleading and misgoverning his people, he deserves not that his subjects should keep the promise they made and swore to him.  
So the Romans' chased out of the Kingdom 
〈◊〉 the 〈◊〉.  Tarquin the proud, whom they had received as their King: but because of the tyranny of him and his son, they subjecteth themselves to a lesser authority, namely of Consuls. In like case 
●omitian Tyrant.  Domitian, who succeeded the most modest and debonair Emperors, Vespasian his Father, and Titus his brother: because he excercised tyranny, he was slain by the Roman Senate, and by their decree were revoked and annihillated, all such things as he badly had established & ordained against the Romans'. For this cause S. john the Evangelist, 
john the ●●●ngelist.  the beloved Disciple of Christ, who was sent in exile by Domitian, into the isle of Pathmos: was recalled from thence, and sent by the Senate to Ephesus. But if any superior Governor, hath right to give a King to the people: he ought to regard his dealing, & to yield remedy against the malice and wickedness of the Tyrant.  
Hereof 
●rchelaus 〈◊〉 to 〈◊〉 Herod  Archelaus may remain example, who having begun to reign in jury, in the place of King Herod his father, began to imitate him in wickedness and cruelty: when the jews framed a complaint against him before Augustus Caesar, than first his authority was diminished, the name of King taken from him, & the moiety of his Realm divided to his two brethren. And because by this mean he could not be kept from using tyranny: Tiberius Caesar sent him in exile, to the city of Lions in France.  
And if it be not possible to have humane succour against a Tyrant, let us make our recourse to God, the King over all, who will help the oppressed in tribulation: for it is in the power of God, to convert the heart of a Tyrant into mildness, according to the words of 
* Prou. 2  Solomon: Cor Regis in manu Dei; quocunque volverit, inclinabit illud: The heart of the king is in the hand of God, he may turn it whether soever he will. For he turned into meekness the cruelty of 
* Hest. 6  King Assuerus, who prepared to put the jews to death.  
He likewise converted and changed the cruel King Nabuchodonozer, that he became a Preacher of the divine power, saying: 
* Dan. 4  Now therefore I Nabuchodonozer, praise, extol, & magnify the King of heaven, whose works are all truth, his ways judgement, and those that walk in pride or arrogancy, is he able to humble and abase. But as for Tyrants, they are reputed by him unworthy of conversion, he will cut them off, or bring them into base estate, according to the words of the Wiseman 
* Eccle. 1.  God destroyeth the seats of proud Princes, and setteth on them such as are meek and humble in their stead. He it is who seeing the affliction of his people in 
* Exod. 1.  Egypt, and hearing the cry of them: overthrew the Tyrant Pharaoh with his Army in the Red-sea. It is he, that not only threw from the throne Royal the forenamed 
●an, 4.  Nabuchodonozer, who was become very proud, but also deprived him of the company of men, and changed him into a beast.  
His arm is no whit shortened, but he can and will deliver his people from Tyrants. For he promised to his people by the Prophet Esay, 
〈◊〉 40.  that he would give rest to the travail, confusion, and troublesome servitude, wherein they were before subjecteth. And by Ezechiell he saith: 
●ze. 34.  I will deliver my flock from the mouths of such shepherds, as do nothing but feed themselves.  
But to the end the people may obtain this merciful benefit from God, it is necessary for them to leave their sin: because that in vengeance thereof, the wicked and ungodly (by divine permission) get hold of the principality; And God saith by the Prophet Osee: 
●see. 3. ●12.  I will give thee a King in my fury, and in job it is written: that he will suffer the hypocrite to reign, because of the sins of the people. It is requisite them to take way the fault, to the end GOD may cease to punish us by the means of Tyrants. Hitherto Thomas Aquinus showed the error of such as lifted themselves against Princes, albeit they were Tyrants, and did entreat their Subjects cruelly.  
Sayest thou then under this pretence of tyranny, that justly thou mayst raise thee against the King, to kill him, murder him by treason, and so to take his estate from him? For the first, he is no Tyrant, and though he should consent to make any tyrannous Act, (as therein thou sayst most false) yet thy words favour of most abominable error, and are condemned by the 
* The co●●●sell of Co●●stance.  counsel of Constance, who above all things would have abolished and razed forth such a pernicious doctrine: That it should be lawful to kill a Tyrant, for any cause what soever it be. They declared such people to be wicked, erroneous in faith and manners, reproving and condemning them as Heretics, or scandalous preparers of the way to frauds, deceits, dreams, perjuries, and treasons.  
This holy Synod declared furthermore and ordained, that such as obstinately affirmed and maintained this doctrine, were heretics, and aught to be punished according to the holy and Canonical ordinances.  
Then tell me Sorcerer, art not thou an heretic, having murdered not a Tyrant, but a just, debonair & lawful King? Art not thou an heretic, to pursue the life and estate of his admirable successor? whom thou art enforced to confess & account for a mighty, generous and affable Prince, gracious even toward his very enemies, a conserver of Religion, although he make profession of that is contrary to thee. But thou fearest (as it seemeth) that being the head of his Subjects, he will not change his Religion, but rather his clemency into rigour and severity: this proceeds but from the farthel of thy malice.  
As concerning the matter of Religion, I have thereto answered thee already: but for the alteration of his kind nature into another more rigorous, I am persuaded that he is established by GOD to do justice to the wicked. Beside, he is so sound acquainted with mercy and gentleness, as he will never from them degenerate: but will pardon his simple Subjects that gave but consent to rebellion, and were not authors or procurers thereof.  
Doth it then appertain to thee to judge thy Prince? 
●om. 6.  Men (saith the holy Scripture) see the outward part, but God only regardeth the inward. God reserveth to himself the examinations of the intents and thoughts of men: wherefore presumest thou then to judge the heart of thy Sovereign, when thou sayest he will do but as such a King, or such a Queen?  
Art thou a Prophet, or hath GOD revealed to thee the mind & thoughts of the King? It is not for thee, being a servant and Subject to judge thy Master, 
●om. 14.  but it appertaineth to the Master to judge his servant: thy offences are the cause of this temerarious judgement.  
A man can have no better censure of others then of himself: for he is of this nature, that he thinks others do err in what himself erreth, so because thou art a liar and deceiver of thy King, thou judgest his Majesty after thine own affections, and in respect thou art not capable of any good, therefore thou attributest an evil end to all good works, either because thou valuest them as nothing, or for the envious will thou bearest to the King.  
The Sun, whose radiant beams passeth thorough the glass, receiveth his colour of the same glass: in like sort, the judgement which passeth the heart of a wicked man, must needs be wicked, because his heart is painted with a wicked colour: so thy evil opinion of the King's deeds, proceeds but from thine own evil disposition.  
A wand thrust never so right into the water, seemeth crooked and broken: even so thy broken, vicious, and rebellious heart, censureth the sound actions of the King to be broken: as the sick-man that rejecteth good wholesome meats, and imagineth them to be bitter, because himself hath lost his taste.  
The devil, seeing he could not overcome by slander the good works of 
* job. 1.  job, judged wickedly of him, that what he did, was done to an evil end, and therefore he said to God: The good which job did, was rather for his own profit, than his love. 
1. Sam. 10  King David with a holy intent, sent to visit Ammon King of Ammon, to comfort him after the death of his Father Nahas: but the people said incontinent, that David had sent privy Spies for invasion of the Kingdom.  
So Leaguer, in like manner thou interpretest to an evil end the good endeavours of the King, as also of his followers and faithful Subjects. The better sort of people, because they are well minded, judge evermore the better way, and will themselves excuse the bad dealings of their neighbours, so much as in them lieth to perform.  
joseph in Egypt excused so much as he could, the malice of his Brethren, who enviously had sold him into that Kingdom, saying to them: 
Gene. 45  That God had permitted it for their profit, and the succour of so many people. 
Acts. 7.  Saint Stephen excusing before God the malice of his persecutors that stoned him, said: they did it through ignorance: so to make lesser the fault of his enemies. Even so the malice or good inclination of each one's heart, is cause of their judgements good or evil.  
The natural heat in a man, that is healthful, of good nature & complexion, consumeth all that he eateth, and converteth it into good blood: as by the like example, the man that feareth God, & is inflamed with his love, turneth whatsoever he beholdeth to profit thereby, but the wicked converteth every thing to evil. A good man giveth credit to all good words, (saith 
* Prou. 1.  Solomon:) and this facility in belief, is not to be blamed in him, but rather commended. This is the holy simplicity of the Dove, which 
* Mat. 10  jesus Christ commended to his Apostles, wherein consisted: that they should not be malicious, they should judge well of all, and take in good part whatsoever they saw done by their brethren.  
The 
* josua. 5  Gabaonites came to josuah with an evil disposed will, and betrayed the holy person and people of GOD by their falsehood & deceits: and so long as josuah with his followers did well, these Gabaonites would not believe, but that they were come to beguile them. Charity thinketh no evil, or misiudgeth of any one. A good man hath no eyes to look on the faults of another: but thou that art wicked, having lost both charity and the virtue of obedience, thou considerest rashly, thinking others to be sinners, and thyself just.  
Our Saviour reproveth thee, where he saith: 
* Luke. 6  Hypocrite, thou seest not the great beam in thine own eye, but thou well notest the little moat in thy neighbour's eye. It is a great matter, that not caring for thine own conscience, thou art become so busy an examiner and inquisiter of the deeds of thy Superiors, as thou wilt see and pry into their thoughts: wherein thou showest thyself but a fool, that having to correct so many faults, by thee committed being a Subject, thou wilt presume to judge of thy King & Prince, as also his Servants, whose deeds employed to a good end, by thee are misconstrued and judged after thine own fancy. In the old Law, God forbade the Priest to judge presently of the Leper, but to let 
Levit. 13.  7. days first be past. If then God would not permit the priest to judge so suddenly of the Leper, whom he manisfestlie beheld: thinkest thou he will suffer thee (being a Subject) to judge of thy King, and of the malice (which thou sayest) is in his heart, where-into thou hast no eyes to discern?  
Thou Leaguer, thou examiner of the heart and thoughts of thy King, remember the chastisement of God on the Bethsamites, because they would needs so curiously look & search into the Ark of the Testament, as it passed thorough their Country: 
●. Sam. 6.  God smote to death threescore and ten men of the chiefest sort, and fifty thousand of the common people. The heart of thy King is as the Ark, inscrutable, & much more interior and secret are the intentions of a King's heart and his servants: then were the tables of the Law, the vessels for the Manna, or the rod which was within the Ark of Israel. If then thou weenest so curiously to sift and examine the thoughts & meaning of thy King, being good and just, yet notwithstanding interpreted by thee to an ill end, thou canst not escape the punishment which God inflicted on the Bethsamites: judge not then rashly, nor detract thy King. The Apostle saith 
* Rom. 1.  detractors are abominable before God: then speak we in general, how much more abominable are such subjects, as dare detract against their King and Superiors? All these detractors and slanderers, promise to themselves by their rebellion, a high step into glory; having hitherto lived at their ease, on robberies and spoils made on the faithful Frenchmen. But o God how far of are they from their account, having in hatred the bridge of true repentance, with solemn acknowledgement of their offences, over which all sinners that are Christians must of necessity pass. Whatsoever good the K. doth, thou art in such sort possessed with the spirit of dissension▪ as thou sayest it is no more than a Dream or fantasy.  
Thou blamest the Catholics, that they are allied with such as thou callest Huguenotes, for maintenance of the royal authority in the house of Bourbon, the most famous of the world. Didst thou imagine them to be so mad, after the slaughter of their most Christian King, as to defend the cause of murderers? And then when no question was to be made of the estate, wouldst thou have them falsely break their bond to their natural & legitimate Prince, to whom by duty they own all fidelity? Thy term of Religion, ought not hinder the assistance due to him by allegiance: for the Prince is elected of God, what is he then that shall refuse & be disobedient to the heavenly appointment? And who hath made this alliance or conjunction of the King's Catholic & faithful servants together, for the placing him in his estate, but thyself Leaguer? that didst betray and kill a most Catholic King, to transfer the Crown whether thou pleasest.  
Art not thou thyself leagued with certain Protestants, who every day make a preaching in thine Army, & commit great indignities in the Churches, which thou both knowest and beholdest? But hereof I need not make any wonder, for thou art content, that thy zealous 
The levers may ●oe what ●hey please, ●nd yet it is ●o sin ●ith them.  Catholics shall spoil even to the high Altar, and yet not be sacrilegious. Thou pillest Churches, & our King useth them as a defence for his person: so according to thy malice invetterated by nature, thou immediately turnest all his good works into poison, as all things else likewise of this virtuous Prince.  
The 
The Pope ●or money, ●ispenseth ●ith all Regions.  Pope himself, did he make any difficulty in matters of estate, to consent heretofore with the Huguenotes, by means of a certain annual pension, for the conservation of the County of Avignon, which appertained to him? The Emperor Charles the fift, and Philip his son King of Spain, the source and support of the League: did they find any fault in assembling their troops and Arms, composed of men of all religions, for the aid and defence of their business?  
Thou Sorcerer, dost thou oppose to me by the mouths of thy false Prophets, that 
* 2. Ch●  josaphat was contented by the Prophet jehu, to join in affinity with Achab? And by the prophet Elizeus he was likewise united to Ochozias King of Israel, he being given to do ill? That King 
* 2. Ch●  Asa for making a covenant with Benhadad King of Assiria, was tempted? That God by the mouth of Esay, as also by the Kings of juda, said: 
* Esay.  Evil be on you that walk to go down into Egypt, and have asked no question at my mouth, but seeking strength in the aid of Pharaoh, have knit yourselves with the number of Egypt, therefore shall the strength of Pharaoh be your confusion? That in jeremy we read the like words, 
jere. 4●  and how GOD commanded his people, not to make any alliance with the Canaanites, Amorites, and other Infidel Nations? I answer to these arguments, that the prohibition made to King josaphat, reached no further then to himself particularly: because he was joined with a King not only irreligious, but also impious. And Asa is reproved, because forgetting God, he trusted in human power, whereto in like manner tendeth the reprehension of Esay. But a Christian Prince, that believeth in God, may not he (according to occasion and time) receive the amity and alliance of another Prince, different in Religion, especially in the affairs of the estate? Said not 
〈…〉 to thē●●dged 〈◊〉. ●●ut. 20.  Moses, When thou comest near to a City to fight against it, thou shalt offer them peace. If then they answer thee again peaceably, and open the gates to thee, then let all the people that is found therein, be tributary to thee and serve thee.  
Did not 
〈◊〉. 5.16  josuah receive the Gabaonites into alliance: which (albeit he had discovered their fraud and treason) he would never after break? What sayest thou to the alliance 
〈◊〉. 20  Abraham made with King Abimelech? Was not 
〈◊〉. 23, 〈◊〉 27.  David in such sort joined in amity with king Achis, as himself was made of the Guard to the person of the King? Did he not bear like amity to 
〈◊〉. 29.  Nahan King of the Ammonites, & allied himself with him? His Son 
〈◊〉. 5.  Solomon, did not he the like with Hyram King of the Tyrians? Of whom by the mean of alliance, he received both matter and workmen, to build the Temple of God in jerusalem?  
It is not then unnecessary, that Catholic faithful Subjects, should join themselves with their natural and legitimate Prince, although he differ from them in Religion: and with those also of contrary opinion, in so just a cause: and if they should do otherwise, who doubts but they are to be attainted and convinced, of the self same crime as Rebels are?  
What sayst thou then now? Wilt thou make the Law? appertaineth it not to the King to do it, who relieth on no body else but God? Darest thou attempt against his Majesty? Darest thou yet oppose thyself against Gods anointed? Hydra, doth more heads still bud forth, having already lost so many? Who doubts but hell is called hell? Thou hast murdered Henry the third, a Christian King, and yet thy violence is not therewith pacified. Thou hast striven, & still dost daily strive, to glut thy false and most cruel heart with the blood of our present King, who hath been so kind and debonair to thee, and being able to do nothing by force, thou hast recourse to Magique-artes and Charms: but the goodness of God is far beyond thy malice, and in pity he will not permit, but that the King and his poor Subjects, who suffer by thee so many abuses and enormities, shall have the upperhand in these weighty affairs, and that it is his pleasure, to let us shortly see thy nose flatted to the earth, with thy neck broken, and never hereafter to be better than thou art: as I am fully persuaded thou canst not be, being clothed with such cruel passions and violent executions. Spare not (for us) still to lighten the war with thy ambition, that thou take to thee thy Spanish King & Master, that thou bestow on him the supreme power, that thou associate thyself with men of spoil, and fit for the halter, robbers, thieves, murderers, & such like, and that all such are the most grateful and welcomest guests to thee: we expect no other, but the end of thee and them at the 
●he only of 〈◊〉 and waiters.  Fourca or Gallows.  
Thou braggest a little, that thou hast some Gentlemen of good birth, whose Fathers (with the price of their lives,) did valiantly defend the crown: these haste thou in such sort inveigled, by thy wicked wrappings & enchanting persuasions, as their fault and themselves are alike, and their crime of Lesae Maiestatis, bears witness of their virtue. They Idoll-like honour thee, and willingly are charmed with thy Siren persuasions, thy sweet songs & affecting blandishments, because thou layest thyself wide open to their lightness. But I attend the time, that according to the good nature they received from their Ancestors, if any at all be left within them: they coming to discover how hideous thou art, how false and full of all detestation, in the end will set their feet on thy neck, before they be swallowed in this depth altogether; as already many of the better advised are; who find themselves drawn forth of this Labyrinth, even as it were by the thread of Ariadne.   

An advertisement to the small company of Noble men, that follow the League.  
YOU Gentlemen of honourable mind & birth, that make love to this deceitful Courtesan, good God how are you abused? Do ye not behold, that in promising she plucks from ye? and in giving, she takes away? despoiling ye of your Noblesse, renown and honour? See ye not that she cherisheth ye, to the end to slack and weaken ye to your King and Country, by making ye drunk with her unlawful love? Know ye not the cunning of this withered Geryon, that would separate and divide ye, in the end to triumph over ye? Do ye not yet discover her malice? Have ye yet your eyes sealed up? will ye not purge them of the powder of so many colours and false pretences, as are thrown into them, that ye might clearly discern yourselves to come into a good way?  
The League you reverence so much, is like a Tree secretly and subtly planted in the midst of you, 
〈◊〉 very apt militude ●f the Lea●ue.  the fruit whereof at the first beholding, seemeth fair, yet are they very bitter and poisonable to poor France: how happens it them, that they are so sweet and savoury to you whose tastes are so fine & delicate? Know ye not that such Leagues, confederacies, and particular associations of Subjects amongst themselves, or with other Princes, under whatsoever pretence it be, are forbidden by monarchs? Yea, the King of Spain himself that thus beguiles ye, hath by express Edicts inhibited his Subjects from them: yet shall this old Reynard (by the same means) spoil & destroy you? Are ye ignorant (my Lords) that there was no accusation more great, against 
Lewes' Duke of Orleans, slain by means of the Duke of Burgundy.  Lewes of France Duke of Orleans, after he was slain by the policies of the Duke of Burgundy: then because he was allied and leagued with the English Duke of Lancaster? Nor can ye defend yourselves with the authority of the late most worthy Prince, the Cardinal of Bourbon, whose integrity and holy zeal to Christian Religion, the Master whom you serve, under the aforenamed pretence of piety and Religion abused. And doubtless as much would he do, to this honourable, virtuous & religious Prince, the Cardinal of Bourbon his Nephew, if he did not well perceive, that so great a Prince and Prelate, by his wisdom and most careful foresight, (instructed by nature, & confirmed from his youngest tender years, by the virtuous documents he received of Mounsieur de Bellozane, a sharp sighted, good Catholic, & most faithful Frenchman) would discover his fraud and conjuration, and find ready at his finger's ends, what he intended to his King and all other of his blood. It was not lawful for that great Prince, the late Cardinal of Bourbon, of praise worthy memory, so kindly and easily (notwithstanding his authority) to league himself, or to give any occasion or coverture of a League: because it pertaineth to none but the King to doit, or to command or consent to Leagues, he having the only sovereign authority. But the enemies to the King, the estate and his honour, very easily deceive him, under the colour of Religion & the Weal public.  
You are capable of reason, then conceive what I say. Forsake the error of this vile kind of people, that are dulled and infected with this dangerous poison: defend yourselves with this preservative, and consider, that these Rebels have their weapons in hand even against you, seeing they menace▪ the estate, which you ought and are bound to maintain and defend, because thereon dependeth your Noblesse, goods, and lives. 
The Leave would ●●one pe●●sh, if these ●ewe would forsake it.  The enemy hath divers times received shrewd checks, but that your assistance and hostility relieved him: had we your fidelity, with all the rest of this noble body, soon should both the check and mate be given him▪ or rather this Hydra with so many heads, should be overthrown and utterly vanquished.  
Abandon and give over this Sorcerer, unwrap yourselves out of these snares, if you be wise, and knit yourself in a Gordian knot unto your King, our Hercules, who holds his arms wide open to receive you courteously, albeit ye have so greatly offended. Would ye by any bad deed of perfidy, lose the name of Frenchmen, heretofore so admired among strangers, as that for the ancient Nobleness of the French, it was attributed by the Oriental 
* Zonar. in the History of Mich and Alexand. Comines. Othofrising. Cron. Lis. 7. c. 4. Vrsperg. de expeditione Godfrey de Bullen.  Greekes, before all the Latins and people of the West?  
Can ye endure that the Spaniard, who would command every where, shall distain your names and famous race? Will ye let yourselves loof the natural enfranchise and liberty, so long time frequent among the ancient french, before it was piece-meal rend by manners and opinions of strangers, now when ye have nothing left more dear, than your honour and reputation? Never think to make yourselves great by that which you ruinated, but think what shall become of you & yours in such accidents. The difficulties and occurrences that happen in an estate, troubled with affairs of partialities, are the moreful of dangers, in that they depend on what may ensue, and cannot easily be referred to any certain rule; so that providence must there have greater place than knowledge. But the human spirit is so blinded with self-love, and dazzled with things present, carrying show of delight: as it imagines such pleasures ought always to endure, and little cares for aught may afterward come to pass: the next way to use special regard hereof, is not to entertain our thoughts with flattering designs or opinions.  
So GOD, who to himself hath reserved all power, destributeth no otherwise his gifts to men, but that oftentimes he overthrows their determinations so soon as they are conceived: and sometimes, foreseeing the scope of men's drifts, converteth the enterprise to the ruin of the inventor.  
Then flatter not yourselves concerning the part you take, which is directly against God, against the estate, and against your King, and so consequently, to the extirpation of all the French Nobility: for the Stranger, accompanied with a multitude of base peasants and grooms, will lose and betray you to the Swissers. If any one of the wiser sort, that attends on which side the wind will turn, and now are half Spaniards, now on the King's side, according to the occurrences, shall say unto me, that I show myself over passionate: I answer him, that in general divisions, a man ought to take one party, for otherwise he should show himself to be faulty, standing as a Neuter, and so deserve the punishment ordained by Solon for such people. As for me, reason tells me, that I fail not in taking and following the part of my King, whom God hath lawfully and by the degree of succession given us, to govern and relieve this poor afflicted kingdom, which doth nothing else but stagger, being so extenuate and weak, as if his Majesty (assisted by God) did not sustain and restore it, hardly should she find any other to help her with recovery of health: albeit this is not the first time that France hath been divided into Leagues and partialities, after which it hath been reunited and reconciled.  
For the disease of this estate is so sharp and violent, albeit the cause thereof is well known to all: as if it find not an answerable remedy, by the admirable prescription of some special and no vulgar Physician, undoubtedly immediate death will ensue.  
Which were great pity (my Lords) that Rebels should so do, after they have mangled, dissipated and spoiled it, under colour of reformation, and pretence of Religion: have likewise brought in the Spaniard, even to the very heart of the estate, and then caused him to descend into Britain & Province, to enrich himself with the public ruins and havoc of Frenchman's goods.  
Do ye not already behold, that the Spaniards are Masters within 
* The 〈◊〉 ho● Spanya●● behave himself Paris, 〈◊〉 places 〈◊〉 where 〈◊〉 preuail●●  Paris? Do ye not see them gorging the riches & treasure of the Citizens? See ye not likewise how they handle the foolish people, that when they come to acknowledge their fault, they are so feeble and faint-hearted: as they easily chase & drive them forth of their houses, whereof they presently will have the authority and disposing; beside, either by fair means or force, deal with their wives, their daughters, and their servants.  

* Ode 4 Pythi.  It is easy (as Pindarus saith) for the rude & base multitude, to trouble and overturn a great City: but to bring and re-establish it in the former flourishing esttae, requireth a little more pain and travail. For such only can do that, to whom God (as the true Governor) giveth the means and counsel how to perform it. The King alone can re-establish Paris, and the spaniard, assisted with the Rebels both without & within, gapeth but for the general ruin thereof. The King labours to preserve it, as being his proper heritage, and principal seat of the Kings: the Spaniard employeth his daily pain for the loss thereof, & accounts it best to use it as a garrison, a pernicious garrison, a garrison which will be the miserable end of the greatness and excellency of Paris: for whose safety, the King endured before it the discommodities of a long siege, desiring rather to recover it by reason, and reknowledging of offences past, them to take it by force, and so commit it to sack & the Soldiers spoil.  
Therefore thou needest not accuse the King because so long time he besieged 
〈◊〉 cause the K. 〈◊〉 such 〈◊〉 and 〈…〉 Paris.  Paris, with no other intent: rather hereby thou shouldest conceive an argument, of most wonderful and debonair kindness, or rather a princely fatherlines towards his Subjects, who are as dear to him as his natural Children. What man is he so foolish, that will thrust fire into his house, under shadow that it is occupied by his enemies: if he have the means left to chase them away, or to make them become his Friends? What Father is it, being never so grievously offended with his Son, will therefore immediately work his death or destruction? Will he not rather use discretion, and tarry the time, wherein by necessity, or other kind of traversing, he may bring him again into the right way, or acknowledgement of his fault? In vain were it to doubt otherwise: marry if the son persevere long time stubborn, and the Father be severe, in the end he will chastise him according to his deserts. The King than hath proceeded like a good Father of a family, having used incredible patience and kindness, even till the extremity, when he might have ruined and confounded all his enemies. God therefore will permit him a double recompense, and if hereafter the Rebels be handled by his Majesty more rigorously, themselves thereof have given him just occasion.  
It is hard to order or well guide an advice and deliberation, for reducing a Kingdom vexed with troubles and seditions, into a sound assurance: as the Pilot (whatsoever experience he hath,) finds it difficult for him to guide the Ship, when he is hindered with exceeding rough Seas, and extraordinary tempests: when he shall be driven from his right course of Navigation, and see the vessel begin to splyt and shyver against the Rocks, being unable longer to man the stern. But GOD giveth grace to the King, as a most good, assured, & expert Pilot, to recover the Bark of the Commonwealth of France, so menaced and in danger of shipwreck: to the confusion of all his enemies.  
And now to return to you my Lords, love ye better to live miserably, under the tyranny of them that would destroy ye: then under the sweet and agreeable subjection of the most gracious King on the earth? Who makes no spare of himself, but stands exposed to all dangers, to win you by his Arms, and by the assistance of so many great Lords and Gentlemen, to re-seate peace, quiet and tranquillity. As 
●de 8. 〈◊〉.  Pindarus writes, comparing Peace to a fair and mild weather, which causeth abundance, and fertility of all good things, and is (as he saith) the soul of the spirit and thought, the daughter of justice, that conserveth and maintaineth the greatest Cities, having the most excellent keys of counsel, and good deliberation.  
Will not you then travail with your King, to gain this fair and precious jewel? Will not you follow him, to chase hence the cruel dysquieters of your Country? Love ye better to consent to their invasion, to lose and bury yourselves in their Conquests: then live united to your King, in peace, in your Houses, and Castles, with your wives and Children? Will ye suffer yourselves to fall headlong into this discord, which engendereth nothing but confusion, which in such sort dazzleth the very greatest spirits, as they shall not see and know what is good for them? How sovereign a virtue is it to counsel well, and how equal therewith is it, to listen good counsel and follow it?  
It is greatly to be feared, considering the malice of these Rebels: that it be not said of this estate, as Cicero wrote of the Roman commonwealth: the shadow whereof, (to our great pain) remains in this kingdom. 
* Cicero cattle.  Sedition is lightly moved, and oftentimes on very small occasion, but suddenly it engendereth divers troubles, as raging storms and tempests, that sundry ways toss and turmoil the Commonwealth: and sometimes it falls out, that the Author of these broils doth as the Bird, who having got birdlime by chance into her wings, the more she strives to lose herself, the faster her wings cleave together with the lime. If then we would have the Commonwealth to live and flourish, let us live in agreement with our King: for concord is the very soul of the Commonwealth.  
The unity which you have followed until this present, is contrary both to your quiet and welfare of the state. Perceive ye not by the disorders here engendered by the enemies of the Realm, that their entrance was made only to triumph over you? And will ye forget yourselves so much, as to imagine it may any way redounded to your profit and advantage? be not I entreat you so easily deceived. What misfortune is it to 
* The sta●● of Fraun●● in forme● times.  France, that heeretosore hath been a refuge to other afflicted Nations: a terror to the very proudest people that reigned in Greece, in P●lestine; and hath been renowned thorough Europe, Asia, Africa: hath astonished the Almains, conquered the Gauls, commanded in Italy, oftentimes combated the hardy English, withstood Emperors, and other great Monarchies, chased the Sarrasins of Spain, (who nevertheless have left behind them too many of their seed.) What mishap is it (I say) that France should now be constrained to send for the succour of Strangers, not to augment her glory, to conquer from the enemy the ancient patrimony of the Crown, and thereby to erect Trophies of your victories, according to the famous testimonies left by your Ancestors: but to deliver up herself to them as a pray, to expose to their pillage, holy Temples, Palaces and Castles: to give them ransom, or rather to sell them her Gentlemen, peaceable Citizens, merchants, handicraftsmen, women, children, and sucking infants: yea, even against herself to conjure so resolutely?  
Behold the estate wherein you may now see this poor King, beggared (well near) by the means of your League, gliding under the species (albeit a false pretence) of Religion, here too long a time. Will ye not (my Lords) by the accustomed fidelity of true Frenchmen, unmask your eyes, see into what Labyrinth you are entered, and join in this most just cause, to recover with your King the happy times, that were in the reigns of K. Lewes the 12. France's the first, and Henry the second, whom your Fathers and Grandfathers faithfully served?  
Who is the French Historian, that now can say of the three estates of this Realm, as Titus Livius wrote of the good accord of the three orders ordained in Rome? 
Titus' 〈◊〉 concern the 〈◊〉 good 〈◊〉 in Ro●●  Certainly (saith he) the City of Rome is very happy, invincible and eternal by her concord: the Knights are excellent men, and worthy to be praised: the people kind and dutiful: the mildness and humanity of the Senate, only conquers, through the prompt and voluntary obedience of the people. The Antithesis here is most apparent, for 
* The 〈◊〉 trary est●● of the 〈◊〉 of Pari●  Paris is brought into such estate, as she may call herself unhappy, & near her destruction. The Ecclesiastical persons, that aught to maintain this great City in peace & concord: they breathe forth nothing but blood and fire sowing no other seed but of dissension, and persuading the people to force justice, and abuse the Magistrates.  
Consider my Lords, you that have read Histories, how discord and partiality (the cause of sedition and troubles) hath wrought the fall and unfortunate end of most mighty empires and flourishing Commonweals, that strange enemies never brought them such misery and calamity, as their own domestical disquietness: where under the countenance of weal public, liberty, and such like pretences, (even as the Leaguers do at this instant) they conspired and compassed the universal ruin of the estate.  
It hath been well noted from time to time, that never was any flourishing City destroyed by an Army of Strangers, if first of all she nourished not civil wars in her own bosom: then must it needs follow, that after long civil war, either her estate is changed, or else by the stranger, she is brought into a lamentable condition. Do not yourselves here behold the like? Paris, is it not already (and that very willingly) in the Spaniards government, under colour of deliverance, seeing it remaineth now at his devotion.  
O 
●ho so 〈◊〉 as 〈◊〉, that ●●ully run their 〈◊〉 de●●ction.  blinded Frenchmen! who for rejecting the sweet Laws of peace, abjure the fidelity you own to your King, & to shield ye from the punishments due to your breach of faith, became Rebels & murderers of the late King: making recourse to your enemy, who hath circkled you with his Arms, that knows right well how to raise his profit on your insolences, as already ye see what he hath done? Were it not better for you to acknowledge your faults, and desire pardon of the King, who naturally is inclined to mercy? And you my noble Lords, who through misgovernment have suffered yourselves to be carried away with the passions of the League, shall do much better to rejoin again with your King and head, you being (as you are) principal members of the estate: whereby at once will be quenched sedition, discord, war, & partialities, as also the stranger chased away, who smiling in his sleeve at our divisions, by these bad affairs returneth himself good profit. I beseech ye consider what Plato saith 
* Plato 〈◊〉 de 〈◊〉  Civil war is nothing else but sedition, a capital & pernicious plague to the Commonwealth, which infecteth with the contagion thereof, all the partakers therein: and most commonly it proceedeth of covert and small occasions, like unto a pining Ague, which being not at the first perceived, and by medicines prevented, consumeth the body by little and little to just nothing. This civil war is then the more dangerous, in that it is enterprised against the King and the estate, under a false pretence: which will cause, (if you open not your eyes, & God vouchsafe to hold strong hand with the true and holy intent of the King) such civil spoil among ourselves, as we shall be made foreigners in our own Country.  
For thus will the Spaniard (if he can) deal with ye in the end, set foot upon your throats to rid himself of you, and then will make war on ye: not as a friend or confederate, but as an enemy both to one and other; Not as a Protecter, or Deliverer (as the foolish rebellious people vainly term him) but as a proud Usurper and blood-thirsty Tyrant. Can ye think his coming into France is for any other intent? If ye dream on any other frivolous opinions, ye but abuse yourselves. Prevent then in good time this sly deceitful Spaniard, beat back his stratagems with other of more honour: for if ye withhold yourselves overlong from assuaging this discord, which is daily and hourly advanced by your mortal enemy, that already leads ye with him as captives in triumph: ye shall find it as hard to get any remedy or help, as to heal the Fever Ethique, that hath got the mastery in a languishing body.  
This rebellion hatched so long time by the practices and devices of the Spaniard, who already vaunteth that he hath ye in possession, and (as it were) tied fast in his snares: is every hand-while moved and inflamed, as 
● apt si●●tude of French 〈◊〉.  a fire kindled in a thick wood, and as the one with the wind, so the other with smooth shadows, sweet speeches, and notorious treacheries, is dispersed with such violence, as the greater part of France is rend and mangled; The rest that is left, and abideth in obedience to the King, receiveth wonderful discommodities. Notwithstanding, they are resolved not to forsake him, or to participate with a thought of this rebellion, because they are not ignorant, that GOD hath expressly commanded in so many places, (as heretofore we have declared) to obey our sovereign Princes and Magistrates: and beside, they know right well by the behaviour of Rebels, that the greatest evil in sedition & treason, as Cornelius Tacitus & others have learnedly described, is; 
●●rnelius ●●●itus, his 〈◊〉 on 〈◊〉.  That every one would command, having no other counsel or reason, than their own wil Moreover, the most factious and turbulent, will ever presume on most authority: by whom the Magistrates and peaceable Citizens are ordinarily suspected, and are in danger to be prescribed, rob, killed, or banished. There is such mixture of defiances, as nothing is engendered but hate, suspicion and privy dissembling: so that all honesty, all Faith and humility, is utterly forgotten and violated, and true reconciliation evermore hindered.  
All things amongst Rebels are very miserable, yet if there fall out any thing to their own desire: nothing is more miserable than such a success, as not only makes them to be more arrogant and untractable, but rather entertains or nourisheth them more & more in mischief. Do ye not behold, that (of necessity) the Duke 
The 〈◊〉 de Main 〈◊〉 the 〈…〉 Duke o● Parma i● a contrary mind.  De Maine must do all things by the advise and will of the Spaniards, although by them he pretends to conquer? Marry, the Duke of Parma, he is too fine to serve them as a Servant, he rather would usurp for himself (if he could) a cruel and tyrannical government: to maintain himself by force, overthrow the Noblemen of this Country & afterward, beat down the people with fear and terror.  
Will not you then take advantage offered against these Rebels? If ye love your King and Country, as I think ye do, lay hold yet on the valour of your Ancestors, who valiantly repulsed the Spaniard when he would have entered France, & made a famous slaughter of all his followers. Consider the unfortunate fall & ruin of the ancient estate of Greece, & very latest Empire thereof, of Carthage, Rome, Italy, and infinite other Commonweals, kingdoms and Signories, which only happened by partialities and divisions.  
Philip de Commines hereof wrote well and truly. 
●hillip de ●omines.  Such dissension and discords (saith he) are very easily sown amongst rebellious people, and they are a true signal of the ruin and destruction of a Country or Kingdom, when they take root therein, as they have done in divers other Commonweals and Monarchies. And to this purpose, (if I were not well assured, that the malice and ambitions of the rebellious Leaguers, rather than destiny, is the cause of the desolation of this estate) I could say, as Sallust sometimes said of Rome. 
●alust, his ●nion of estate of 〈◊〉.  I am persuaded, seeing all things that had beginning must have end, that then by destiny, the ruin of Rome shall approach: when the Citizens fight against the Citizens, and so being spent and weakened, shall be exposed as a pray, to some King or strange people: otherwise, all the Nations of the world assembled together, cannot overthrow this Empire. But any man, (not sinisterly carried away) doth evidently perceive, that the original and source of the downfall of this estate, except God set his hand to in time: ariseth from the rebellion of these Leaguers, so long time practised by the Spaniard and his adherents.  
To escape then from so great an evil, withdraw yourselves (my Lords) to this party, reconcile yourselves to your King and relieve your Country, exposed by the Rebels as a pray to the Spaniard, who hath no little while been plotting and practising this device for his purpose. Demosthenes' foreseeing the ruins of Greece, (through the underminings and policies of Philip King of Macedon, who kept it in divisions, not only City against City, but the Citizens divided against each other in every City, by corruppting the chief Governors that were drawn to take part with him:) employed all his pains to reconcile the Athenians and other people of Greece, from such dangerous factions, and to regard the maintenance of their estate. For myself, I have not the eloquence of Demosthenes wherewith to persuade ye, but this I plainly give you to understand, that an other 
* A 〈◊〉 be●tween 〈◊〉 of 〈◊〉, and Philip 〈◊〉 Spain.  Philip, King of Spain, hath used the like deceits in France, whereby to spoil and ruinated the Country, as Philip King of Macedon did in Greece, to make himself Lord thereof.  
Fly my Lords, fly this partiality, cause of so great troubles, pernicious to the public society and private kind of life, evermore ready to hurt, and which bringeth no mean damage, according to the occasion and occurrences of the time, yourselves do daily behold the effects hereof, for the Army of the Leaguers being hemmed in with this partial Monster, as well among the Frenchmen as the Spaniards; it will come to pass, that without any great labour bestowed by the King, their own division will both frustrate their enterprises, and hinder the victory they live in hope to have: even as it happened in the battle of Cannae, where the Romans lost the day, thorough the partiality of the two chief Leaders, Paulus Aemilius and Terentius Varro.  
I cannot think that the Duke De Maine and the Duke of Parma, the only commanders of the League, will agree long time together, but that the one must give place to the other: for the Spaniard is too brave & arrogant, to hold yoke with the French Rebels, having occasion so fair and fit for the purpose, whereby to get the mastery over them now or never. My Lords, you that are faithful Gentlemen and Servants to the King, me thinks this one cause should induce a good accord and union among ye, for the service of his Majesty, & that ye should be both jealous and envious of the charge and honours distributed by his highness, not to have them trans-ferred to such as are so far under you in worthiness: and unless this fire of jealousy kindle the sooner in ye, it will redound to the great disadvantage of the public affairs, and your own proper ruin. As for the rest of you my Lords, that side it with the Rebels, wrap not yourselves in their offences, lose not yourselves altogether in the heap of their discords, nor yet forget, that you but defend their perfidy & impiety: in so miserable a confusion, forsake such partaking.  

* Large an● liberal pr●●testations, but no dee●des ensuing them.  They can talk enough, that the public Laws and common rights ought to be kept, as also the ancient received religion of Christian Catholics, the liberty of the estates, the commonalty of the Cities, the authority of the Princes, Officers of the Crown, the Magistrates, and Parliaments: yet notwithstanding they travail day and night (as by their effects is plainly discerned) to trouble all these by disorder and sedition, and to thrust the estate into the hand of a stranger, who makes himself assured thereof already, except (next the help of God) you join with us to remedy this danger.  
The Leagues and divisions that were in Gaul, between the 
* Now ca●led Burgon●ans.  Sequani and 
* The Iris● people.  Autini, when as julius Caesar there arrived, was the cause that brought the Gauls under the Roman obedience.  
This League of Rebels is more pernicious & dangerous to the estate, were it not we have a King that well enough will prevent them: but God especially on our side, who hitherto hath overthrown the enterprises of the Rebels and their Defenders, and will confound the one with the other, that in the end we may have the mastery over them. Behold how the Spaniard would reconcile, and bring ye into quiet, if it were possible for him: if so be the King and his fair forces had their hands bound, to give leave to these Rebels and their gracious Deliverers, to use them at their pleasure.  
Do not ye remember the civil 
The wars between the ●ouses of orleans & burgundy, ●hen the K. ●f England ●ntred into ●raunce, ●heron en●●ed most ●●range mis●●aps.  wars, that endured so long time in the reigns of King Charles the sixth, and Charles the seventh, occasioned through the partialities and dissensions, between the houses of orleans & Burgundy, when the Burgundians caused the King of England to enter France? The times were then so full of calamity and misery, the French being afflicted with war, famine & pestilence so cruelly, as the Fields were long time fallowed and unmanured, the cities ransacked, the houses and Fortresses, ruined, destroyed and burned, the great Lords and loyal Officers of the Crown, the most worthy, heroic & valiant personages killed, massacred or banished: then was justice prostituted and brought into bastardy, merchandise and public negotiation abolished; In brief, all religion and humanity violated, & for certain years was so great a mortality in Paris, as the Wolves could not be kept out, but entered the City, and devoured the dead bodies. Are we not now in danger to behold the like times? If the French Rebels get not some wholesome Elleborus, and become wise by the remembrance of passed examples: well may they doubt to see far worse troubles.  
For the violence of this war (so long time closely practised and intended) took beginning by excess of treasonable offences, and afterward proceeded by murder of the King: the progress and end cannot but presage, but to be worse than the wars I have already alleged.  
Let us be advised by what we have seen, because the testimony of sight is more assured and certain, then that which we receive by hearing: and we know, that there is nothing so divine, humane, holy, religious, chaste, nor any thing so well established and ordained, but the rebellion of these Leagues hath troubled, spoiled, broken, violated, defaced and overthrown.  
See ye not already a most deplorable estate of all the Leagued and rebellious Cities? Semblable to the opinion of Thucydides, who speaking of the universal dissension which in his time happened in Greece, most ellegantlie in these terms set down his mind.  

* Theucid●●des in the book of his Greeci● history.  So soon as any novelty or insolence is understood to be committed in a City, there are such as presently practise how to make it worse: provoked (moreover) to enterprise new stratagems, either to declare themselves more insolent, or for their burning desire to be revenged. And whatsoever evil is done, they have artificial names to disguise it withal, which (for their excuse) they change into contrary signification, as if they were no such matters as they call them. For they term rashness, to be hardiness and magnanimity, so that such sudden fellows, are called valiant defenders of their friends. Softness or temporizing, they name honest fear: modesty, covert cowardliness: violent rage, courageous resolution: wise and discreet deliberation, cloaked dissimulation. So by these means, he that is most vehement and audacious, is reputed faithful, and (as they say) very zealous, and well affected to the cause: and he that will not adhere to them, is held suspicious.  
As for him that bravely executes their enterprises and revenges, he is a wise and able man: but much more he, that knows best how to foresee and discover the intent of his enemy, and provides that no man on his side shall departed from the faction, or stand in fear of the Resister. In brief, who most readily out-rageth or offendeth others, is praised, but especially, he that can induce another to execute his determinations. Such a faction is far greater among strangers, than friends or kindred, because they are disposed to all enterprises, without any excuse: even so, conspiracies and assemblies, are not done by authority of the Laws, or for the weal public, but for avarice, against all reason: and the faith kept among such, is not for Religion (as they would have it seem) but to entertain such contagious evil in the Commonwealth.  
Thucydides declared, that such was the valour and courage among these partialists, as the one party thought nothing that proceeded from the contrary faction, and altogether tended to no other end, than the extermination and destruction the one of the other. As for any appointment or reconciliation made with their solemn oath, there was very slender assurance in their words, when they had neither fear or reverence in an oath: because they would keep them no longer, then while they found occasion to lay hold on their adversaries, or somewhat returned to their own advantage.  
These 
* Faction● customa●● ensue th● row cou●●●tousnes 〈◊〉 ambition  factions proceeded of covetousness and ambition, and they that were the chief hereof in the Cities, made an honest pretence of every partiality. Each one in words debated the defence of the Commonwealth, but their deeds did witness the contrary: because that without having any regard to the common-good, they laboured but to satisfy their own greediness, making profit of others spoil, & executing vengeances as themselves pleased. If there were any one that showed himself a neuter, he was forthwith assailed by both parties: where because he was affected to neither side, or the envy of them to see him in quiet, he was thrust into the evil which the other suffered.  

●he 〈◊〉 that such ●●●fusion ●●●edeth.  In such civil divisions, the mishaps are so great, that without consideration of good turns and benefits received, or the virtuous actions of excellent men: the people so furiously cast themselves upon them, as they cease not to pursue them, even to death or banishment. As it happened in Athens to Themistocles, Aristides, Demosthenes, and Photion: in Rome, to Coriolanus, Camillus, Scipio Affricanus, Cicero and others.  
Behold ye not my Lords, you that should see more clearly than the rest, even a like form of estate among these Leaguers and Rebels? Will ye not acknowledge it to be an extreme disorder and insolence? See ye not here tyranny in place of Monarchy? which is the most perfect, firm, and surest form of a Commonwealth, so highly commended by Homer. 
●omer ●ad.  It is not good (saith he) that many have an equal authority, but one sole King to have the prehemenence: to him hath God given a golden sceptre, therewith to command and well govern his Subjects. Hear you see in stead of an 
〈◊〉 princi●●us.  Aristocratia, (which is the just and civil administration of certain virtuous personages, who have all their thoughts and deliberations provided for the Weal-public, being called by the Latins 
The chief ●ble 〈◊〉 in a commonweal, 〈◊〉 whom t●● rest are t● be goue●●ned.  Optimates, such as through the will and consent of the sovereign Prince, have evermore been joined to this Monarchy, to keep it in a temperate state & condition:) is now grown among us a confused 
* Where few facti●● hold th● regiment  Oligarchia, which is the government of the most mighty and factious. And in the end, by unbridled liberty, in many places and Cities where the Rebels are, you shall behold not any 
* where 〈◊〉 people 〈◊〉 the rule 〈◊〉 out any periour.  Democratia, or popular estate, well & politicly governed by the Laws, but rather a most miserable 
* A confused rule 〈◊〉 multitude  Olocratia, an insolent domination of the multitude, or rather a many headed Anarchia, the oppression whereof is most horrible and pernicious. For you know that the people either serve humbly, or command imperiously, and tasting a little of the bait of liberty, exemption of tasks, subsidies and charges: in fury they reject and throw off the yoke of obedience to the King, Superiors and Magistrates, themselves wielding and managing the highest authority.  
Then pretending an equality, they practise nothing else but seditions, malice, robberies, spoils, insolences, and destructions: whereupon Plato thus spoke very notably. 
Plato hy● iudgeme●● of the Co●mon-we●●●●  The whole Commonwealth shall decay and perish, when it is to be governed by Brass or iron, that is to say, by foolish men, such as are borne rather to serve and obey, then to rule and command. For albeit that men are (both the one and the other) composed of soul and body, and that in the soul is bestowen the seed of the divinity, which ought to be received, tilled, and husbandred by reason, to the end it may bring forth fruit according to the seed: yet is not the culture or husbandry in all men alike, but there is found a great difference between their spirits: so that in some it appeareth, that the divine seed poured and thrown into a barren field, is either smothered and lost, or taketh so weak root, that it cannot prosper and increase. Such is the variety & difference among men, as some for the exercise of reason and virtue, are more noble, valiant, and ●orne, (as it were) to command: others again, for their rusticity and ignorance, seem more proper or aptly disposed to serve.  
Therefore Plato held this opinion 
notable ●●inion of ●●ato.  that God in the creation of man, did so distinguish and separate their natures, that such as were naturally apt and proper to command: them in generation he form (as it were) of fine gold: such likewise as were meet and convenient for their aid and assistance, he constituted not of so precious a metal, yet of pure silver: the third sort, as labourers and workmen to attend on the other, of a more gross matter, to wit, brass and iron.  
GOD established Superiors to command, and made the other to obey, the one estate worthy of honour, the other, not to presume so high: as the Potter (according to the Apostles words) of one self same matter maketh a vessel to honour, and another, servant to meaner things. You see my Lords the trouble, disorder, and universal confusion of your partakers, yet will ye follow them, and give them your voice? Will ye employ your courage, put on your Armour, draw your swords, for the defence of their unjust cause, and to advance the Spaniards usurping? Where is the virtue and honour which Trogus Pompeius in his time attributed to the French Nation? when he thus spoke of them. 
* Trogue Pompeiu● his prai●● the 〈◊〉 Nation.  They are sharp, hardy and valiant, & the first of them, next Hercules (who therefore was admirable & reputed immortal) reached the height of the invincible Alps, they being not passe-able by reason of the cold, and managed sundry battles, having vanquished the people of Pannonia, which at this day are called Austria and Hungaria. Ah open your eyes my Lords, and come to your Prince whom you ought to acknowledge, consider what before I have declared to ye out of the word of God, to bring again the strayed & rebellious people in obedience to their King.  
Herein ye may perceive, that a Subject cannot find or pretend any occasion to rebel against his King▪ notwithstanding any cause whatsoever it be. But perhaps thou wilt tell me, that in the war for the Weal-public against King Lewes the eleventh, certain of the chiefest sort entered Arms, moved with a discontent against the King, because they were not honoured and recompensed as their deeds had deserved: yet he gave to such as were unworthy, men utterly unknown & of small acquaintance.  
They reconciled themselves to their King, and did not as these Leaguers do, who under colour of reconciliation, troubled the estate, & in the end bereft the King of life. And that which is most horrible to speak, and scandalous to men of sound Religion, they practised with an unhappy jacobine Friar, making him the instrument and Executioner, of their accursed conspiracy and monstrous cruelty. As for the other thou talkest of, they only were but Malcontent, as they well declared by their appointment and reconcilement with their King: but these Leaguers, breaking all order and policy divine and human, after they had proditoriously by a traitorous Friar, or rather a very devil of the Cloister, massacred & murdered the late King: would change the estate, or as the truth is, they would transport a stranger out of one house into another. Have not these Leaguers despoiled the good nature of the ancient French Nation, unnaturally to participate with the treason of the Spaniards? And if they term themselves good Frenchmen, look on their pernicious damnable complots, against the King, and the estate of France. Do they not apparently belie julius Celsus, who thus speaks of the Frenchmen in his fift book. 
* julius 〈◊〉 in hy● book.  The French (saith he) are men sound and plain, no deceivers, or troth-breakers: and by custom, they will rather fight for virtue, then for fraud, malice, treason or such like. How can these Leaguers then by any right, attribute unto themselves this fair and excellent French title: seeing they are Rebels, enemies to the Country, and Traitors to the estate they should most labour to preserve? Do not all Nations of the earth detest the perfidy of Rebels against the Majesty royal, which is the image of the Divinity, the King being Lieutenant & Vicegerent of God, in the kingdom which he hath put into his hand? Have not the almains good occasion at this present, to call them 
* A wor●● very gre●● disgrace the 〈◊〉 tongue, wit, villa  Schellums, having in such sort despoiled the natural faith of true Frenchmen toward their King? conjuring against him, attempting his estate & life.  
Can they be so ignorant as not to know, that the K. hath the sovereign power next under God, and that no subject of his can take it from him, without full condemnation of Crimen lesae Maiestatis in the highest degree, a most horrible Traitor, and more to be detested then if he had murdered his own Father?  
See ye not also my Lords, that God (who is just) doth daily pursue them with vengeance and punishment, by the fidelity of so many generous and magnanimous Princes of the blood royal of the house of Bourbon, that only remaineth heir to the Crown, beside, with so many great Lords of France, so many Gentlemen, and all the good and loyal Frenchmen? You likewise, that are issued of Fathers so virtuous and faithful to the Crown, who (for the most part) made prodigal expense of their blood, for the defence of this most royal estate: see ye not now how a stranger would ravish and carry it away?  
Will ye be so blinded, as to employ your forces in so bad a cause? Are ye so unnatural, as willingly to betray your King and Country? Will ye turn your backs in so true and just a cause, and subject yourselves to the injurious rebellion of the Leaguers? The other Lords and confederates of this Crown, are moved with us, and resolved to pursue such monstrous injustice: will you then be so blinded & deceived, with the false inducements and persuasions of the League, as to maintain the ruin and overthrow of the estate, and of your own selves likewise?  
Ah that it might please ye, to lend your ears a while to this my simple and not deceiving declaration, perhaps some one of you, being touched either with hate, envy, or some other discontentment, or the bond of affection he bears to the chief of the contrary part: will enter into consideration, that he cannot do this, without blemish to his honour and reputation, which he ought to esteem more dear than any thing else, so that rather than he will consent to such a detestable rebellion, & general spoil of his native Country, the love whereof he ought to prefer before all other vain passions: he will imitate the example of worthy 
* A no● example Scipio A●●●●canus.  Scipio Africanus, who thought it better to withdraw himself to Linternum, then be the cause of trouble and sedition in Rome, albeit the Commonwealth had dealt with him very unthankfully. Would ye my Lords purchase the titles of Rebels, with this rude heap of people? which cannot agree with you: in that between your courage and those of the vulgar sort, there is no sympathy or likelihood, but even so great a difference, as is between vice & virtue. Would ye my Lords have the dishonoured name, of factious enemies against the king & the estate? Ah think what a hell and eternal infamy, follows such as are condemned of high treason, breach of faith and rebellion: are ye ignorant that the end of all pernicious complots devised by rebels, by the help of God, return to their own everlasting shame and confusion?  
In every Kingdom & Commonwealth, we ought principally to regard the benefit thereof. 
* The opinion 〈◊〉 Thucidi●●●  For if the Estate be in prosperity (as saith Thucydides) every one particularly shall profit & feel the blessing thereof: but if it be destroyed & overthrownt, all the particular members, notwithstanding whatsoever Treasure or riches they have, shall therewith be lost and utterly spoiled. When I speak of the good of the Commonwealth, I mean not only the rich, & hazard of fortune: but also ●ne good more firm and assured to the better part of man, which is of the Spirit, whereby the commonwealth is made more happy, and is defended against all the assaults of Fortune. In a private man's house are these virtues: in a Commonwealth good laws and manners, prescribed and established by wise Kings, Princes, Governors, and sovereign Magistrates, to well order, command & govern their servants in a direct compass, the people likewise to obey dutifully, thereby to live in peace and tranquillity. 
〈…〉 of men, 〈◊〉 of the 〈◊〉.  For the felicity of men, and of the Commonwealth, cometh both from one self same fountain, to wit, reason, which ought to rule in all things: and such are the Cities, as are the Citizens, whose lives and behaviour makes the City happy or unhappy.  

〈◊〉 his ●● kinds 〈◊〉.  Plato in the City which he reform, instituted two kind of disciplines: the one for the exercise of the spirit, which he called Music, to wit, an harmony or concordance of the spirit, when the actions agree & consent with the virtues. The other was for the exercise of the body, which he termed 
〈◊〉 exer●●● of wrist or such exercises ●he body  Gymnas●eum, which augmented and maintained the strength of the body: to declare, that these two exercises coupled together, did uphold an estate politic, as they make a man fit and aptly composed.  
Will not you (my Lords) travail to recover this good & quiet for your country? Will ye yet longer time consent to their disorders and insolences, that do nothing else but hinder us from this good? Ma●e ye so little account of your honour, as to hold hand with them in their execrable complots? You should imitate the Pilot, who lest the ship should be altogether rend and mangled, wisely foreseeth & adviseth, lest he should be accounted wise after the hurt is received. For it is a most simple and foolish kind of speech, to say after the injury and danger is gotten: I never thought on this. When the ship is beaten with outrageous tempests, & so fiercly assailed with the winds, as there remains no hope of bringing her to some port, whereby she might escape the peril and shipwreck: the skill of the Pilot than serves him to no purpose. The shun you these Rocks, fly from these tempests & dangers in due time, although ye begin when it is almost over-late: yet me thinks he said wisely, that better is late, than not at all.  
But if on the side you now follow, you vainly promise yourselves, some happy issue of your guileful deseignes & imaginations: consider my Lords what our Elders have said, 
* A saying worthy 〈◊〉 be note●  Man hath desire in his power, but not Fortune, for what shall happen is unknown to man. Let the Leaguers purpose what they will, devise their enterprises and the execution of them, levey so many men and strange forces as they can, and use what stratagems shall come into their heads: yet the divine providence, who hath established in this estate the order of Superiority and the Majesty royal, whereby to command us, with the most happy and assured form of a Commonwealth: As I have already said, will dispose of all, according to his infallible and never changing will. In vain then do these Rebels repose their trust on strange forces, against him that can consume them all, and their imaginary deliberations, which are no other (as Pindarus saith of man) than a 
〈…〉. 12. de 〈◊〉.  dream or shadow. The hopes of mortal men remove many things, sometimes high, sometimes low, feeding but on vain fantasies and opinions. There is no man living in the world, that can conceive a certain sign of his future actions: because of things to come, the counsels are concealed, and many occasions happen to men, far different from their liking and expectation. Yet some there are, that being smitten with tempests of grief and sorrow: immediately the evil is turned into as great a good.  
These things you should think on, that attend an unjust cause of Rebels, who have troubled the estate, slain their King, and now continue disobedient to their Prince, whom GOD by lawful succession hath given us: that they will be deceived in their attempts, and all their opinions are but vain and frivolous. They imagine one thing, and an other will happen: they think to overgo the Estate by the force and assistance of the Spaniard, and the Spaniard will vanquish and spoil them by themselves. But although GOD permitteth, for our correction, and proof of the ancient constancy and fidelity of the French, that these leagued Rebels should afflict and over-travaile us: yet his justice will never suffer, that they shall confound or tread under foot, the estate Royal, or to dispose it where they please, having placed and established it for so many ages, in the royal Lineage of S. Lewes. But in the end he will take vengeance on their crimes, treasons, perjuries, murders, with other horrible disorders and shames, giving them as a pray, even unto those people, whom now they hold as their great friends and confederates: the worst is, 
* The Spa●nyards ha●● no regard but make havoc o●● all.  that they will destroy a great number with them, which never did partake in their detested treason.  
Some subtle cunning Rebel, as a colour or shadow to such disloyalties, will say unto me. That all things are subject to alteration and change, and there is nothing that perpetually continueth in one self same estate, for heaven itself is not exempt from change and ending. I answer, that I am very certain of this alteration, likewise that there is a course of ages and dispositions of things in the world, as in our humane body: to wit, after they are borne, they have their infancy, childhood, and state of a young stripling: then they increase in manly strength, and so continue a while in force and vigour: afterward they become aged, declining, and in the end perishing. For this is a maxim in physic, that all things composed by generation, are dissolved by corruption, and the end of the one is the birth of the other. Such variety and change cometh not only to private men, who declare sufficiently these effects, by the mutability of their designs and enterprises, suffering themselves to be carried away with novelties, that makes a confusion of their wits, and in the end is their utter spoil; but likewise to Families, who at the instant when they imagine they have freely builded their fortune, and triumph in the conceit of their own greatness: they behold their present fall, and all their foundations thrown on a heap together.  
I know likewise, that Empires, Kingdoms, Signories, & the most flourishing estates, are no less exposed to remooving, varieties, & changes: as it may seem a natural revolution, that oftentimes makes the state of a Commonwealth to change and rechange. But what is the cause of the change that thou wouldst make? Is it not the change of thy manners? of thy fidelity into disobedience? of thy mild and gentle nature, into audacious behaviour? of thy loyalty, into breach of faith: of thy dutiful office of a true subject, into all lose liberty and licentiousness? Is it not ambition and greedy desire to reign, that in this sort transporteth men of high courage, being madded with their enterprises, that without fear and reverence of Religion, (which doth defend them from such tyrannies) or care of their faith and love to their Country, they strive to attain the sovereign place of commanding? covering themselves with the maxim of 
* Eteocles' i● Euripid.  Eteocles, as it is in Euripides, or practising as 
* julius Caesar.  julius Caesar did, and other Usurpers. For at this day, in such remoovements as tend to this end, the pretences of Religion and the Weal-public (as I have before declared) serve to no other end, then to bring a sleep the most simple and foolish, who are ravished with the deceitful eloquence and fair persuasions, of thy factious & rebellious Preachers. I say unto thee moreover, that the better to hide the conjuration of the Leaguers, thou mightest lay before me this place of Plato. 
* Plato.  That there is a certain fatal revolution, and changing of Kingdoms and Comm-weales, which is done by the course and inclination of heaven and the stars. To which I thus reply. That Christians in judging better, attribute the cause of such revolutions to the providence divine: which moderates and governs this huge frame, and all things else therein comprehended.  
God hath established Kingdoms & sovereign estates, he doth maintain and preserve them, he suffers them to be afflicted with divers calamities, he overthrows or trans-ferreth from one to an other, from Family to Family, and from Nation to Nation. Hereof we have example by the Monarchies of the Assyrians, the Babylonians, the Persians, and the Romans': the Empire of Greece, such as it hath been since the division made between the two parties of the East and West: but without more remembrance of these aforesaid changes, we shall be sufficiently furnished, with the wonderful alteration, which the Turk hath there brought in. And not to use these extern examples, let us look on them that are our own particular & domestical: In this estate the 
See the hi●●orians, ●●at have ●ritten of 〈◊〉 original of ●ugh Capet ●oth ancient and modern.  Merovingians first of all reigned, & after them the Carlingians, to whom Hugh Capet succeeded, being issued of the Merovingian blood, and legitimate Princes of France, by reason whereof, he was placed in possession of that, which had been usurped on his Grandfathers the Merovingians, and was willingly obeyed beyond all the monarchs and Kings in the world. Nor shall ye find any race that hath so long endured, (as thanks be to God it still continueth in the sex 
The King ●f France ●hat now is, descended of ●he Mero●ingians from Hugh Capet  Masculine) then this whereof we now speak: if we should search all Monarchies both ancient and modern.  
I confess that sometimes happeneth the alteration of Monarchies, namely by the divine permission, and that they are trans-ferred from one house to another: but herein I yield not, that God will have the change made by disloyalty, breach of faith, and treason, committed by subjects against their Prince, to whom he hath commanded them expressly to be obedient. For the King is the anointed of God, and whosoever resisteth the King (as I have amply declared in the second part of this discourse, by the authority of holy Scripture) resisteth God, the establisher of Kings and Princes on the earth, to govern in his stead. And if it so fall out, that subjects by force or violence, attempt the estate and life of their King: they do against the ordinance of God, and early or late they shall be chastised. Hence than it came, as I have briefly touched, that the Carlingians, having perforce held the Realm against the Merovingians, by the Arms of Pepin a stranger prince: God pleased that the Crown should return by Hugh Capet, of whom our Kings are descended to this present day, in the race of the Merovingians, who thereof was a while unjustly frustrated.  
Will ye then permit (my Lords) that our King Henry the fourth, a branch of the Merovingians, by Hugh Capet, and S. Lewes of the self same race, should be deprived of the succession which appertaineth to him in right and justice: Will not you assist him against such as seek to hinder his peaceable possession? Are ye so weak of mind and spirit, as to let him be smitten and conquered by his enemies, without giving the assitance you own him of duty? Take ye such delight in your own ruin, as it stirs ye not, when the stranger treads your state under his feet, but you draw your weapons to help him to his enterprise? Know ye not that alteration in all things, but chiefly in these public affairs, is most dangerous?  
Without wandering for far fetched examples, 
●hillip de ●●●mines ●he strife 〈◊〉 the 〈◊〉 of ●●●caster York.  Philip de Commines delivereth one of the Realm of England, where thorough the partialities between the Houses of Lancaster and York, each aspiring to the Crown: died in eight and twenty years, more than fourscore persons all of the blood royal, with the very flower of the English Nobility, and infinite other valiant men, the only and best Soldiers in all the Land. The other Lords were thrust in prison or banished, passing the remainder of their lives very miserably in strange Countries. In the end, the two Houses being united by the marriage of Henry the seventh, with Elizabeth daughter to King Edward the fourth, all these troubles ceased.  
See the hurt that ensueth by such divisions, what more strange matter are we then to expect in such a huge rebellion as this is of the Leaguers? Find you it any way reasonable, that the true and natural successor of the Crown, should endure any other to call his right in question, & by force of Arms to take it from him, that is the most hardy & valiant Prince on the earth: and who hath learned to have his Armour oftener on his body, than the habit royal, or the pomp and service that other Princes have which live in quiet?  
It is the common cause of all Monarchies, to maintain against the Subjects the estate of a just and lawful King, and you being Noblemen, that hold assurance of your noblesse, goods and faculties of your King, will not you maintain the same against his Subjects and rebellious enemies?  
The Law and custom of France received at the first establishing of the Kingdom, did always refer the Crown to the next Male issue of the blood royal: our Kings then herein being given us by nature, me thinks there is no reason that any occasion should remove our estate. The Crown is seated in this so ancient, illustrious and royal House of Bourbon, next succeeding that of Valois, descended of the lineage of Orleans.  
In the time of K. Charles the sixth, thorough the practices of the Duke of Burgundy, who had made a League with the King of England, against 
〈◊〉 Dol●●● of ●ince dis●●ed by ●ather, ●●olpen ●od to ●ight in end.  Charles Dolphin son to the King: beside the exheriditation his Father made of him, depriving him of succession in the kingdom, there was a certain judgement given against him, in an assembly held at Paris, whereby he was exiled & banished the Realm, being declared unworthy there to succeed. On this unjust judgement, he appealed to God and his sword, when the justice of his cause being assisted by the invincible power of GOD: the Crown was preserved for him, and he established with very wonderful victories thorough all all his kingdom, from whence he chased the Englishmen, being reconciled to the Duke of Burgundy, and deceased, to the great grief of all his Subjects, leaving them in good peace & quiet.  
Whereby you may perceive, that albeit every one was set against the true heir to the Crown, yea, the Father himself: yet God in his admirable providence, would not permit, that the kingdom should be trans-ferred from the race and lineage of S. Lewes, neither is it to be doubted, that his grace preventing, with the devoir of all good and faithful Frenchmen: but that it will be continued to all his posterity, whereof this most famous and royal House of Bourbon, is the very nearest and only heir to the Crown.  
What cause then is there to prolong these civil wars & troubles for the estate, seeing we have the legitimate successor? Ah, nothing else but absurd and monstrous ambition. But some zealous Rebel tells me, that he is an Heretic: tush, these are old stolen lies, this point, if he were so, seeing he demandeth and offereth to be better instructed, is not as yet decided.  
To be an heretic, (as else where I have said) is obstinately to hold an opinion concerning Religion, and rather to die then to forsake it. Seest thou in our King any such headdie or obstinate resolution? How many times hath he given thee to understand his ready will and intent? Moreover, this is no argument and good consequent: 
* The friu●●lous objection of t●● Leaguers.  The King is not of our Religion, therefore he is disabled from succeeding in the Crown. Thou argumentest very ill, & not like any good Logician. The debate thou urgest for the Crown, makes a greater breach & blemish into Christian religion, then if willingly thou didst consent & give him place, as in duty thou art bound to do: seeing that right, neither thou or he can hinder from him to whom it appertaineth, which thou hast neither eyes to behold, or wit to conceive. If herein thou mightst prevail, couldst thou be termed a good Christistian? that flies and abhors as a plague the ininfamous note of rebellion, yea, fosakes lands, goods, wife, children and all, to follow his King. That term thou mayst return upon thyself, though now thou callest his highness followers, pollitiques and heretics, as pleaseth thee to baptize them: notwithstanding, they are more assured of their faith than thou art, and better Chritians than any that take part with thee.  
Of what Religion were our first Kings of the Merovingians race, until Clovis the fi●t king of France, and first Christian King? Were they any Christians, or knew they what the name of a Christian was? What were their subjects having received the Christian faith? Did they for this cause refuse the obedience they ought in duty? Did they reject, chase or kill them? Ye shall not find one such point, or any History that maketh such mention.  
But you Rebels (that are too much at your case) will not acknowledge your King, who so many times hath protested to ye, to preserve & maintain ye in your estates, and in the Christian Catholic Religion, (under a shadow, sayst thou) himself not being a Catholic. Dost thou know the inward of his words & purpose? Is there any one can say, that ever he falsified his faith? He hath solemnly sworn to defend the Catholic religion, as his proper life: think then if it should be hindered, although he never will go against his own commandment, thyself must be the only cause thereof. Obey them the King, let the estate be brought again into quiet, and then thou mayst assure thyself, that when the King would alter any thing in Religion (whereon I am persuaded he never so thinks 
* But to keep hy● own con●●ence steady fastly to God. ) he cannot do it, nor is it any part of his intent. You rather ought to pray to GOD with us, that he will grant him grace steadfastly to embrace the Catholic religion, & to plant it here mildly, by reason and not force, violence or fire: likewise to love and esteem so many valiant good French of contrary opinion, that sell not (as our zealous Leaguers do) their King and Country to the Spaniard. It is not by blood and death to win men's consciences, but by the doctrine, proof and good example, which greatly wanteth in your false Apostles.  
I believe there is not any Christian Catholic, a faithful member to the Crown, but would earnestly desire, that the King, (enriched with such store of virtues, required in so great a Prince as he is) should likewise be a Christian Catholic, to the end, that as we ought to have but one King, so we might also have but one faith and Religion, wherein, as in the fear of God, our Prince earnestly labours to have us live. Hereof not only the Philosophers and Christian Doctors, but also Emperors are assured witnesses, by many constitutions recited as well in the Ecclesiastical histories, as also in the books of Theodosius & justinian, who greatly travailed to maintain the union of the Christian Catholic Church. When there is unity in religion in an estate, who doubts but all things do prosper the better? We desire (without offending ourselves, against them that are contrary to our religion) that they would lovingly become partakers with us: and not (pursued to the death, by the animosity wherewith the Rebels follow both them and us,) subject us together under one self-same detection or 
An iniu●●ous accu●●tion, where ●●od & bad ●●e regarded ●●like.  category.  
We desire (I say) that according to the good and holy custom held of old, the King should be sacred and anointed at his Coronation, and take the oath of a Catholic Prince, that is, to maintain the Catholic Church, & all the rights, franchises, and privileges thereof. We know well, that since the reign of Clovis, France hath been constantly maintained in the Catholic Religion, which is the same (as say the 
I. C. de ●●mma Tri●it. et fide ●ath. L. Re●ētes. C. eod. ●●it.  emperors Gracian, Valentinian, and Theodosius,) that was given and taught by Saint Peter to the Romans', and which both holy Emperors, Bishops and Counsels have ever since followed, for which cause it is yet called Apostolic and Roman. We are not ignorant (although some call us heretics, because that acknowledging the Prince's authority, according as God hath commanded us, we have withdrawn ourselves to his side:) that many 
* See 〈◊〉 Chronice●● Genebra which t●●teth of matter▪ 〈◊〉 larminu▪ Costerus, others.  great personages have shown as much by authority of the holy Scripture: that the ancient Fathers and Doctors of the Church, both Greeks' and Latins: that the Catholic Religion is the only and true Religion, which hath been from the Apostles unto this present by continual succession, always taught & preserved in the Roman Church. But we are certain withal, that through the vices which have slipped thereinto by fault of the Pastors, the estate of that Church hath much more need of reformation than others. We know likewise, that we are admonished by jesus Christ and his Apostles, to live in concord and unity with God, as S. Paul witnesseth in these words: The God of patience and of consolation, give you the grace to know one only thing amongst ye, according to jesus Christ: to the end, that with one sole courage, and with one mouth, you may glorify God his Father. 
* Marcel lib. 22.  Religion is a constant virtue, teaching the true adoration of God, which is done with an entire spirit: and the unity thereof is figured by the garment of Christ jesus, woven without a seam, that it was not to be cut or divided. This is in truth, a fair assembly of such as are knit in one brotherly unanimity & consent, as well in religion as policy: whereof the Prophet David singeth, being assured that to such, God will send blessings, and life everlasting.  
To this effect, Plato and Cicero (albeit they were both Pagans) have written: 
●●ato 〈◊〉.  That there is nothing more agreeable to the highest God, that governeth the whole world, than the assemblies of men, that associate and meet together in self same will and affection. There is but one Catholic Church (saith S. Paul) which frameth all Christians of one mind and spirit: concerning the doctrine whereof, it were in vain to dispute, after so many ancient 
●eneus ad●●s. haeres. ●●ant. de 〈◊〉 sap. li. 4 ●●tul. de script. ●●rian li. 1. ●. 8. lib, 3. ●. 11. li. 4. ●. 8. august. ●. 162. 〈◊〉 other ●●hors. 〈◊〉 Geua●●● de pri●●●u Petri  Doctors of the Church, and religious Counsels.  
We desire nothing more, then that the King (according to the most Christian title of his Predecessors) and his people should be united in Christian Religion, as for preserving peace in his Kingdom, he is declared the Defender and Protector of the Catholic Religion: with protestations so oftentimes reitterated, so to preserve it as his proper life. Nor is he ignorant what Cicero saith: That Religion being troubled, the whole Commonwealth is troubled, because the disquiet and change that happeneth therein, doth nothing else but cloy the spirits of men with disorder and confusion: whence proceedeth contempt of God's true worship, and he being offended, punisheth and afflicteth with divers wounds and calamities, the Country that is fallen into such a misery. This therefore his Majesty would foresee by his wisdom, desiring that Religion should be preserved, even as (before God) the government of the estate is put into his hand. God hath given us such a one, adorned with so many heroical virtues, as makes him admirable to all Nations of the world: Would you then have us go ranging about, and urge a belief contrary to that we do believe? Is it possible we should do so? Faith is the gift of God, and is not imprinted in men's consciences, by strokes of sword, or any other weapons: it is necessary that the spirit of God should be in quiet: all the hearts of men, especially of us that are his subjects, would herein die and be consumed. Of necessity is it, that this grace cometh from above, and we can do no otherwise, but pray to God for his Majesty, and that he will grant us to be still mindful of our duties, he is our King, we ought to obey him, and he ought to preserve & maintain us, according to the Laws & statutes of the Country, as all other Kings his predecessors have done.  
But what shalt thou gain by desiring the thing thou dost? I believe, that if the King were such a Catholic as thou wouldst have him, and for one Mass, he should dispose himself every day to hear two: yet the Rebels would say no less of him, than they did of the late King, that he did it for hypocrisy, and to be quiet in his estate. What can we else judge? seeing their intent is to exterminate his life, with all the generous and royal lineage of Bourbon, to follow the service of a Stranger. But (as I have said) GOD hath evermore preserved that race, even for six hundred years and more, to this present: and yet by his holy will still continues it, for the good & quiet of this poor distressed kingdom.  
These Arms that you have taken against him (o Rebels) will turn to your own ruin and confusion, seeing God forbids ye so to do, whatsoever pretence ye make of Religion. Religion should move ye to pity and not to rage's: to compassion, and not fury: to love & regard of your King, and not to rancour or hatred: to a natural French-affection of his service, and not to an obstinate will, to wound, destroy, and take his life from him, if ye could.  
Now say my Lords and Gentlemen, if yet ye have not sufficient manifestation, that even against Tyrants, Religion cannot serve for any cloak or colour? The Spaniard, hath not he declared so much, who terming himself in France, Protector of the Catholic Religion, hath not he (nevertheless) suffered Paganism in many places of Granado, Andalozia, and Arragon, for the great 
religion, ●ny thing ●●es the ●●●nyard, if 〈◊〉 may get 〈◊〉 profit 〈◊〉 it.  profit he got by it many years together? Will ye not yet bethink yourselves, what good affection the Spaniards have (of old) borne to the French? Did they not (no long time since) kindly entreat them at Florida: where they plucked out their eyes, to make them die the more miserably? Their drift is, to be Commanders over ye, and if you have goods and fair wives, to put you and your heirs to death, to possess your wives and your goods: as they have practised the like in Flaunders, Naples, Milan, and in every place where they by force do domineer. It is the Crown, it is the Crown that all this debate is for, although we having (as I have proved) a lawful succeeder, there cannot be gathered any occasion for such a debate.  
When heretofore there happened any such like strife, they had recourse to the estates of France: as it chanced after the death of Lewes the 10. called Hutin, that the Crown was adjudged to Philip le Long his brother. And after Charles le Bel to Philip de Valloys his Cousin, against Edward king of England, who pretended the cause of his Mother, the daughter of Philip le Bel, & sister to the last three kings: but there she had no right, by force of the Salic Law, which excludes the daughters of France from any succession. It is now no question of holding the estates, in this regard, seeing no one maketh doubt, but that the Crown appertaineth to Henry of Bourbon, by whom, for his race & admirable perfections, with his happy fortunes in war, amidst so many traverses: the estate receiveth more honour, being governed by such a king, them the King doth of the estate, which comes to him by succession, as being the very nearest heir to the Crown.  
Then you brave Lords and Gentlemen of France, whose famous Grandfathers defended this Kingdom by their virtuous strength, and made their glory wondered at through the world: spend not your valiant & noble blood to your eternal destruction, but as your spirits are rocks of far more excellent perfection, so seek such ways as are more worthy and commendable for ye. To bring again this estate, with the whole body of the Nobility, who have ever stood with the King, & from whom through false impression yourselves are dismembered: into her former splendour & honourable quiet. Unite yourselves to your king your sovereign Lord to extirpate this rebellion, and chase hence your entertained evils, the Spaniards, your ancient and mortal enemies: thereby to bring and re-establish this poor afflicted Realm, into such peace and tranquillity, as all good minds desire, and is promised by your generosity & force, with the grace and blessing of God: who I pray to open your eyes, to let you wade no further in the love of this unlawful League, that like a subtle Thais, is provided of a thousand baits and sleights to catch ye withal. But if ye continue in her service, ye shall find yourselves between two stools, wherethrough (as the Proverb is) the tail falls to ground: and too late repentance, with most pitiful end, will be the recompense of your pernicious pursuits, and the dishonest pleasures you have had with her.  
Follow, follow then the steps of the most magnanimous and valiant Princes of the blood, so many great Lords, marshals of France, Dukes, Earls, Marquesses, Barons, and Gentlemen of mark, the number whereof is infinite and innumerable, all which expose themselves and their devoir, for the service of his Majesty, the relief of the estate, to preserve you (if ye forget not yourselves) in your goods, privileges, and immunities, seeking nothing but the quiet and prosperity hereof.  
God give them grace, and you likewise, to make some profit of this forewarning, to the end, that we having occasion more and more, to be thankful to the King for his infinite bounty, & those faithful subjects that attend on him: the celestial favour and assistance accompanying the King's power, your amendment and reconciliation, may turn to the happy success of these public affairs, the rest and re-establishment of this desolate Kingdom.  
FINIS.  
A. M.