falsehood in Friendship, or unions VJZARD: OR Wolues in Lambskins. 

1. discovering the errors in unjust leagues.  
2. That no subject ought to arm himself against his King for what pretence soever.  
3. An advertisement to those few of the nobility which take part with infamy.    
LONDON Printed for nathaniel Fosbroke, 1605.   

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 last King that was murdered by the jacobine 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 hiddious, then those that( of old) are said to be subdued by the valour of Alcmenaes son.  
It were needless to make further search for new horrors in the depth of Lybia: let me rather question howe to banish hence the cruelty and barbarism of these scythians, goths by nature, these Moores& Sarrasin Spanyards, whose first Fathers had their original from the goths, and from hence this League( the mother of all mischief) that is heer 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 theeues, 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, sacrilidge and particide; this Witch, engendered by the terror and ambition of the Spanyards, hath made a strange metamorphosis of a most beautiful estate.  
But GOD the author of all good, foreseing in mercy such as he made choice of: gave courage to their harts to detest this Scithia, 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& confounded. For hereon did he build, and to this day doth build all his arteficiall and pernicious designs, thinking hereby at one bit( as it were) to swallow and devour the King,( whom the lusty cutters of this Medea, scornfully call a 
Biarnois, a name of scorn that they give the King.  Bea●n-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 onely and sovereign mean of relief is found, and where the very stroke of death was directed against the hart, heere-hence ariseth the special remedy and medicine of the wound.  
Thou Circes, what sayest thou? thou horrible Megera, what saist thou? thou forespent Sorcerer like the shadow of death, what saist 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 vnderminings prevented? thy blows rebated? thy sinnowes shrunk up? holdest thou stil this ancient withered Sarasin for thy support? puttest thou thy hope in the Duke of Parma and his Spanyards, who by nature use cruelty even towards thine own followers, because they love the League no better then they do their Kings, in respect they are French born,& but serve themselves with them, onely to reach the highest of their tyrannous enterprise? thinkest thou yet to help thyself with thy Monks cowl and hood, to bath 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 crown?  
Thou bendest thy brows, thou cursest, thou spightest, and grindest thy teeth to behold all thy magic artes 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 Gaule, the queller of so many Monsters thy children, makes thee ready to die with fury, ther 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 haue 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? chaungest the laws, exterminatest the blood royal, and chasest 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 iustice 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 martiall 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 converteth thy wings to thy heels, and many times hath forced thee to take a shameful flight.  
Thinkest thou the enclosement of walls, and carriers of cities can warrant thee? tryumphest thou already of two small towns, which the Spanyards haue taken with such pain and loss of their men, as the gains they made thereof was very little: mary 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 loose 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 malladie? 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 withall? I understand thou hast gotten a new army of Spanyards, 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 nor be too prodigal of the lives of vile Moores, the Kings evils, and the very base beggars of the Country.) With these barbarous Rodemontes wouldst thou dishearten us, they that gave succour 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, ouer-spent and wearied with extreme iournyes: yet persuading thee he would destroy them all, with so many strange powers, as amounted to many Cornets of Spanyards, who like the forces of pharaoh came to swallow up Gods people: yet as then ensued, so doubtless will he now permit, that they shall be overthrown in the read 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 feverish 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 crwoned Iewe,( who to thy proper ruin, and his own aduancement, plucks the hart out of thy belly) to wit, Atlas, Oris, Anus, Siceleus, Lusus, Ulus,( 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 tyramnize 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 Nauarre, sometime trodden down by Ferdinand of Castile and Arragon, one of thy Grandfathers.  
This Ferdinand, usurped on D. John of Albret, the thirty five King of Nauarre, 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 Nauarre, the year one thousand, five hundred, and seventeen,& espoused Margaret of france, the Sister to K. Fraunces the first. Of this marriage came joan, whom Bertrand Helie calleth Charlotte, who succeeded in the right of her Father, the year one thousand, five hundred, fifty-fiue, 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 Nauar,& 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 Subiects, yea, even his enemies hath, from a great number, taken away the frontlet of ignorance; the Christian& catholic Religion, flourisheth more among his faithful Subiects, then 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 hid 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 holinesse: 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 wears of slender value: in that they cannot maintain thy health, albeit they haue 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 Phillippicall 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 Gods 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, haue learned of thee to speak, so to distil into French-mens harts thy golden poison, whereof already the Rebels feel the bitter taste and deadly operation.  
Thou hast thrust into their hands the flaming firebrande, wherewith they haue 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 haue annimated the simplo,( 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 iustice on the Iibbets 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 French-men in the realm of Scicilie, performed the same, being disguised in the 
Outward holiness, the countenance to sedition& murder, note the examples.  habit of a Gray 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 iniurest the estate, which thou wouldest dismember, and divide among those conjurers,( albeit thy crafty author pretendeth otherwise) and thus are the faithful subiects to the crown abused. under this mask, what impieties are committed thorough all france by Monkish soldiers, who haue 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 beleeue( 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 Moores are good catholics, and their followers religious. If any such were to be found, it were shane to deny it, then look a little on their devotion, and whether the Monachall rage kindled not a notable sedition in lisbon, in the year one thousand, five hundred and nine, when two bloody 
Two Iacobines the procurers of four thousand and more to be murdered in lisbon.  Jacobines partend 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 backs under their cowls, as if Iesus 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 then 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 name Emanuell, being advertised of this exceeding Massacre, caused the two aforenamed plagues of the cloister and the Common-wealth 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 theeues and murderers, about three-score and ten of them were most justly hanged.  
At this day in france it is heresy with the Leaguers, to do iustice on such like naughty villains, when as their crimes, treacheries, and murders, are as miraculous. An obseruaunt Gray friar, name brother 
An observant friar persuaded the King of Castile, to put sundry Christians to death, terming them apostates.  Ferdinand de la Place, with other that were his zealous companions, went so fast as he could to Madrill, to the King of Castile: 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 murtherers: 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 holinesse of life, and stoutlie 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 then 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 onely fit for such 
The dysgrace of the begging friars, by a 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 iudgement 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 haue 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 holinesse.  
Thou hast( wretch) brought in and practised another manner of people, that are called Iesuites, 
jesuits too proud to be beggars, they rather make beggars to maintain themselves.  not beggars, but such as make beggars: of whom the scandalles 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 onely practised, but begotten& engendered by them? Howe 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 haue said) brought it into the world, as a misshapen mass or lump, but these turbulent Iesuites, with the Rodemont of Mendoza, haue so lovingly lyckt it, as they gave it form, composition, and garments to deck it withall.  
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 spaniard the first author of the jesuits.  Ignatius de Layola was the first founder of these Iesuites,( 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 succour the Gouernours of Castile) by reason of the warres and divisions then being, to haue their secret intelligences in Bearne and france. In favour of whom, King Fraunces sent Andrew de Foix, Lord of Asperraut, the younger Brother to Od●t 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 Castile, leaving his house to the peoples spoil.  
this Layola, then at the dislodging of this Viceroy Manrique out of Nauarre, remained in Garrison in the castle of Pampelunae, with other soldiers belonging to the Emperour. 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 
A lame beginning of so proud a kind of people, that set whole kingdoms together by the cares.  shoes, and therefore went barefoot, and came for followers first to Paris, where being vexed by some, and relieved by other-some, his own master, Peter Fabri, Diego Laynes, John Codury, Claudius Gay, Pasquall Brouet, Fraunces Xauierre, 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 haue 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) if writhen, and like to that Si●illaes, whom the Poets feign to be the Mother of the Gods: but thy bawds and panders, haue made thee a false visage, so faire as can be, to entice young lords and Gentlemen to love thee. The draft of thy dissembled countenance, to diuers of thy chief consorts, hath brought immediat death: yet seemed it so excellent, as in their eyes it surpassed the ancient Marble portrait of Venus, that wonderfully enflamed men with love. Diuers Lords and Gentlemen haue been ravished with thy looks, whom thou in the end hast deprived of life, in sundry battailes 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 cyphers, onely understood by thy principal Cabalists, with diuers Letters and Charracters wrought on the imbroyderie▪ carrying thy a report: This 
The badge& countenance of this most vn-holie 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 loth-some 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 read 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 Gouernours, others Chauncellours, others Presidents, others Secretaries at command, ohers counsellors of thy privy counsel and the brotherhood: despoiling the better sort of their Offices, and substituting servants. So many boot-halers, so many Banck-rupts, 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 giuing the Pope to understand, the fulminations against the death of the Prince; who is in spain, who is in flanders, 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 benefice and pensions, these Fishers with Crosses, these Preachers for reward, with the gesture, habit and Castillane countenance, go publishing with hart and voice: 
An other brag and dissembling show of these wicked confederates.  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 haue written, to wit, the author of the book called Stemmata Lotharingiae, in thus blazing thy discent: even as thou deceiuedst& brought to a poor end, the courageous Duke of guise& his Brother, who but for thee( the onely cause of their loss) had much credite 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 simplo Attorney, at this day name Bussi: who having done violence to iustice,& forced( perforce) the Senate against the Senate, alas, lead captives and innkeepers the chief of Harley, the example of constancy, and only president 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 Goddesse, one can hear nothing more openly cried by thy back-bearers, then thy commendations, and panegiricall praises: and contrariwise, the execrations of henry of Valoys, 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 with-held 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 shyp-wracke, and fall from Scilla into Charibdis or run on the inevitable rock of thy imminent end and destruction.  
now, the Spanyards discern thee abounding infurie like the wounded beast, as the wild Bore pursued, or the chafed bul,& therfore 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 French against the French execute the bloody will of the Spanyards.  self holdest the weapon on thy peoples 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 Riuers. Thou hast no care of the extreme calamity of so many poor people, of the strange necessity& want, whereby thou hast and still dost sand 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 onely seedest thyself with thefts, spoils, blood, and pitiless murders.  
Thou( devilish Circes) hast had recourse to one like thyself, to be maintained and conserved in nature and reason alike: but here thou wilt prove to haue 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, slaue-like to thy tyranny, if thy associates did not surmount& outgo thee. Thou now makest thyself strong with Spanyards thy friends, who at all times haue been enemies to the honest minded French: the cruelties of them committed in france, in italy, and in flanders, haue been manifested enough unto us, and as yet remain fresh in our memory. But if wee would fee how they haue employed their industry, to make themselves renowned with the Prototype, first pattern and mould of all barbarous cruelty: let us red the history of the horrible insolences and detestable tyrannies, exercised by them of late memory in the West Indiaes, under the reign of Charles the fift, and Phillip his son, thy Atlas and thy chiefest Minnion. this history is written by a spaniard himself, name D. F. bartholomew de las Casas, a religious man and a Bishop, and out of the Castilliane tongue, was turned into French. 
And is likewise in English, by the name of the Spanish colony.   
Good GOD! how cruel did this Sarrasin show himself, in his tyrannous conquest of portugal, where he murdered and massacred the faithful Subiects of the King Don Antonio: and martyred an hundred or sixe-score ecclesiastical persons, men of worth and good quality, as also the poor religious men that took not part with him. Thou shouldst 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 bold-faced and shameless 
A fit example of the Leaguers proceedings in france.  Woman judged by Salomon, who was contented, that the child which never sprung from her body,( rather then it should be delivered to the rightful Mother:) should be divided and cut in halves, according to the discreet iudgement of the King, who pronounced that sentence, onely 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 wouldest rather dismember it, and give it as a pray to the Spaniard our greatest enemy, then we should enjoy our true& legitimate successor, who shows himself a Father of his country& the estate, and as one rather desirous to loose, 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 fordge 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 Spanyards,( 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 deade from their graues, or draw them out of the fire infernal, call to thy aid if thou wilt, 
That perjured himself to the valiant black Prince, Son to King Edwarde the 3. of England, who re-seated this faithless K. in his seat when he had lost it.  Don Pedro, the first and onely of that name, sur-named the cruel, he being the fourth King of Castile, and the thirtie-fyue of Leon, who began his reign in the year one thousand, three hundred and fifty, by cruelty, and therein continued all his life time. In unhappy hour he espoused fair blanche 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) entred into Castile on the behalf of Don Henry, and so was butted at Tudela in Nauarre.  
raise up this Python, raise ●p this monstrous Tyrant if thou canst, whose cruelties surpassed all other cruelties: addicted to unlawful loues, to murders, massacres, persecution of his Lords, cruel to his Subiects 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 holinesse, in the time of the former Kings, established and caused to be builded in spain, a great and magnificent Temple, in the Ile 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 renthes of the pyllages and theeueries 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 Spanyards still continue like devotion to their Gods.  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 Castile, and therfore would divide between the King and himself, the authority royal. Call the authors of the tumult of Medina Sidonia, and those turbulent fellowes, that forced and violenced the Courts of Parliament and chancery, in Vailledolid: whereupon ensued a rigorous determination, yet no more then the rebellious breakers of iustice had deserved.  
Summon the seditious people of the city of Badaios to the realm of Castile, who revolted from their King Don Sancho, and yet nevertheless were too cruelly punished: for the King having given thē assurance of their lives, suddenly caused them to be massacred, without sparing man, woman, or child, to the number well near of four thousand. sand for the 
A Catalogue of honest minded Spanyards, such as they remain still to this day.  seditious of lisbon, of whom I spake before. Call for the rigour& cruelty of the Spanish Inquisition. aid thyself with the factious of Castile, for the Bishop of Siguenca. Draw to thee by thy sortiledges, the conspyring 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 iealousy against Don Bertrand de la Cueua, made master of the Caualierie of S. james, because he was the Kings 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 haue 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 Aluaro 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 aduersaries warred against him, and giving no credite to the coumsel was given him: was betrayed to the Arch-bishop 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 chasing their King, mary thy companions haue murdered theirs. Then call yet if thou wilt from Plutoes kingdom, other worse 
bloody Spanyards, murderers of Kings,& spoilers of commonweals.  Spanyards: the rebellious Subiects of Phillip de Castro, Prince of Arragon, whom they killed in Castile; the Granadanes, who slay Joseph the seventh, and Ismaell the fift, their kings; The Valentians in the year one thousand, three hundred, and fortie-seauen, 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 skyrmishes past 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 haue razed, that the plough might pass thereon, and then haue 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 iustice 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 examples alleged, but onely of the wicked Spanyards.  Rebels to thee, then onely of the Spanish Nation; confederates& Nursses of thy Fore-fathers; 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 satis-fie the charges of the wars against the Moores, 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 Nauarrets, 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 Castile: An Almorand, quarrellons and seditious against the estate of Nauarre; The mutinous, of Ebora, having for their chief leaders, Gonsallo and Vincent Ianes.  
If the Spanish Tyrant Phillip, if his son in lawe the Duke of savoy, if the Duke of 
Parmaes war but for his own profit, and the King his master.  Parma, who is come to thy succour for his own profit and his maisters, suffice not with their forces, in steede of them which haue 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 Castile and Leon, unhappy, vicious, and most tyrannous: Almundir, desirous to reign: Berenger, the murderer of his brother R●mond, whereupon he dyed very miserable: Bermond, the 21. King of Leon: Henry the fourth of Castile: Eringo, who poisoned the King Bamba, and reigned over the goths: Don Alphonso, the 11. who caused his brother the infant of Castile to bee 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, haue 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 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 Brunehauls, Fredegonde, and all the devilish women of the world. aid thyself yet if thou pleasest, with Cerberus, the Sisters Eumenides, and with all the horrible rout of hell, because thy 
The holy League, is hell 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 aduenterous 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 then 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 haue this Geryon of spain thy succourer? Are not these thy fathers strong enough to maintain thee in thy greatness?  
But when thou shalt be thus assisted with all that I haue 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 then the shadow, and truth more forcible then 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 onely that established him, the virtue, equity and right of his claim; thy injustice and ambition, are the enemies, that hitherto haue 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, then 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 titles of the League whereby they deceive the world.  catholic, zealous, the enemy of the heretics and Pollitiques, the friend of the Common-wealth, and the holy Unitie.  
These couertures 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 haue 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 coulloured enemy, and hatest and pursuest us to thy uttermost.  
And albeit so many learned pens, haue discovered him for a bold-faced shameless beast, defacing his faire glistering colours, where-with like a Peacock he makes thee follow him about: let us once again lift up this counterfeit mask, and wee shall see with what Chymara, 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 Countreyes 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 out-rages, such impieties, wrack of Religion, corruption, licentiousness and atheism: as since thou thus exaltedst thyself, and hast trode both iustice and Religion under foot: thy arms haue brought in this dysorder, and generally hath dyspersed both blood and fire.  
Thou profanest iustice, thou forcest and slaue-like leadest it under thy irregular and most indirect laws: thou makest the catholic Religion the Goddesse of war, that strikes, spoils, and kylles. Hast thou no shane? 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 shee defends herself by Martyrs, by faith, humility, Obedience, yea, all the other virtues: and not by mortal arms?  
The Church is millitant, but with what war, hurts and wounds? even those of her Spouse CHRIST IESVS; who so gives Religion any other arms, then those that Christ Iesus gave to his Church, in stead of advancing, doth ruinated it. The arms given by GOD to a Christian, are iustice, in stead of a Corselet, 
John, 29. Wisd. 5. Esay, 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.  
Heere-vpon Saint paul saith: 
2. Thes. 5  Let us which are of the day, bee sober, putting on the Breast-plate 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: 
Ephe. 6.  Finally my Bretheren, be strong in the Lord, and in the power of his might. Put on all the armor of GOD, that ye may stand against the assaults of the devill. For wee wrestle not against flesh and blood, but against Rulers, against powers, against worldly Gouernours of the darkness of this world, against spiritual wickedness in heavenly places.  
For this cause take unto you the whole armor 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, where-with 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, ●hich are no proper means to maintain and defend them withall.  
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 Corriualles of spain.  
The master of 
True Religion not to be decided by the sword, note the example.  Acantara, D. Martin Ianes de la Barduba, of the Portugall Nation, entred 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 Moore King,( in despite of the King of Castile 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 Moore King, and there by the just iudgement 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 bee.  
IS it not permitted thē( 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 fits thee well to haue such a colloured 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 three 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 beleeue in GOD, or but love him: thou wouldest 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, then 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 then I) had not done it before me, wherein there is not any thing forgotten.  
This is to bee granted, that a sovereign Prince is not to be violate, and his Subiects 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 Highnesse is so wise, as he well knows, that his power tendeth not that way: at his discretion and appointment remaines our bodies and goods, the conscience onely appertaineth to God. He can not force it, and if( perchance) he should offer the means of 
Religion, not to be changed by any constraint, but to be withstood by patient sufferance, till God in iustice right 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 Kings 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 wouldest 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 Spanyards, equal in number with the army of Xerxes: yet shalt thou not be able,( I will not say to fight) but onely 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 his race, for the space of six hundred yeeres and more,& commandeth us to obey him: thou( to thy extreme damage) hast proved his force more then Herculean.  
his Edicts and holy ordinances be obeied, 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, 
Math. 10.23. Rom, 13. 1, Pet. 2,  Kings, Princes, and other their lieutenants, for the chastising and punishment of male-factors, 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 
Prou, 8.  Kings reign, and the Princes of the earth exercise iustice towards their Subiects; 
That we ought to obey our Princes, and not rebel for any maner of cause.  By which the wise are maintained, Rebels prostrated, their enterprises overthrown, and the injury done to the blessed and annoynted of the Lord, preached 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.  
Kings depend and are established by God over their people: God said to the people of Israell; 
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: thē thou shalt make him King over thee, whom the Lord thy God shal choose from among the number of thy Brethren, and thou mayst not set a stranger over thee, that is not of thy Bretheren.  
Since this Lawe, 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 warres, 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 hart, 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 Hebrewes; 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  Subiects ought in all fear to submit themselves to their Princes, not onely 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 vassayle 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 vpon him, to attempt his life, and the spoil of his estate.  
It is certain that Saule, for having contraryed Gods commandment, in pardoning the Amalechites, whom he should haue 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 subiects, to enterprise against him? So much wanted it in david himself, who could find far greater occasion to do it than any other, not onely pretending to the crown,( having been before by the Prophet samuel annoynted 
1 Sam. 16.  King of Israell) but also carrying in memory the injuries he received of Saule day by day, in recompense of his good and faithful services: albeit he were a fugetiue, he, his father, and all his race: albeit in despite of him,( through cruel indignation) Saule had caused to be slain, the sacrificing Priests of God, to the number of four score and five, that wore the linen 
1 Sam. 22.  Ephode: besides, 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 bee found, onely 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 preached through all the corners of Israell, in the Mountains, Deserts, rocks, and places very near vnaccessable: although that Saule 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 haue 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 so 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 Saule was discomfited. For even as david was hid in the rocks of En-gadi, Saule being advertised thereof, took three thousand of the most chosen men in all Israell, and so went to seek david and his men, in sollitarie and vn-habitable places. There Saule 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 Dauids people thus spake to him. now is the day, whereof the lord thy God told thee: 
1. Sam, 26  see here J 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 haue smitten him, without hazarding the meanest of his people, or without moving his enemies troupe: now could he haue left the Host a butted memory of the place where Saule 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 hart 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 reuenge 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 nor permit them to rise against Saule, notwithstanding all the reasons they could allege: so that Saule acknowledging his humanity, by the demonstrations he had of david at his coming forth of the cave, he fell into tears, and thus spake unto david.  
Thou art more righteous then I, for thou hast rendered me good, whereas I intended thee evil, and thou hast shewed me this day the good thou hast done me: for as much as when the Lord had given me into thy hands, yet thou wouldest not kill me. For who shall find his enemy, and let him depart into a good way: wherefore the Lord will reward thee with good, for that which thou hast done unto me th●● day. And now J behold, and know for a certainty, that thou shalt be King, and the kingdom of Israell shall be established in thy hands.  
Such were the words of Saule 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 Saule. The Ziphians being come to Saule in Gibea, advertised him that david was hide in the mountain of Hachilah, which was face to face before the Desert of Iesimon. Then Saule 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 spials that Saule was come near him; wherefore( in the night) he came to the place where Saule 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 Ner, the chief captain of his army. Which david perceiving, descended into that place with Abisay,& approached near his enemy Saule, when Abisay thus spake to david. 
1 Sam, 26.  God hath closed thine enemy into thy hand this day, now J pray thee let me smite him once with my spear to the earth, and J will not stir a foot from thee: whereto david answered. I will not haue 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 shal come to die, or he shall descend into battle, and there perish. The Lord will keep me from laying my hand vpon his holy and anointed: but J pray thee only take his spear that stands at his head, and his Cruse of water, and so let us depart.  
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 Saule being slain in the fight against the Philistines, 
1. Sam, 31  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 Saule, saying that he had done him to death, when david, moved with pitty and anger: 
2. Sam, 1.  How is it( quoth he) that thou wast not afraid to lay thine hand on the Lords anointed? Thy blood be upon thine own head, for thine own mouth hath testified against thee, saying: I haue 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 alleadgest 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 simplo 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 
2. Sam, 16  achitophel, and following it, attempted against the person of King david his Father? What happened to 
1. Kings, 1.  Adonia, who thought to usurp the realm against Salomon, 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, haue troubled this estate? Howe 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 colloured 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. Haue they not red in the holy Scripture, that 
1. Reg. 12,  Jeroboam king of Samaria, had rejected the ancient Religion? What Prophet persuaded to make war against him? his son dyed of disease because of his sin: the ruin of his realm was foretold him, but not executed by his Subiects, offenders against the Law of God.  
Great evils befell to 
1. Reg, 17.  ahab& the realm of Israell, 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, 18,  Elias the chief Prophet of that time, albeit he was of wonderful zeal: yet did he not command that any one should rise against the King?  
The Prophets of God were hide in Caues, an hundred in one place, and an hundred in an other, secretly nourished with simplo 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 onely shewed him his sin, and that 
1. Reg, 17  GOD would punish it by drought, three yeeres and a half: but who ever red, that he incited any one to contend against his Prince? far off from him was, quae vim virepelleret, he willed none to repulse violence with violence, and so to deliver their country: but hearing that 
1, Kin. 19.  jezabel sought for him to put him to death, he referred vengeance to the hand of God only, who sheweth himself a revenger, when any one is vniustlie punished by the Magistrate,( whom no man is permitted to resist with arms) according as it happened to ahab and jezabel. For besides the death of many Prophets, they caused righteous 
1, Kin. 21.  Naboth to bee murdered, thereby unjustly to get his betide, and then our God, who reserved the punishments hereof till convenient time, suffered ahab to endure such necessity, as he overthrew himself and was 
2, Kin. 22.  slain. As for Iezabell, shee was 
2, Kin. 9.  thrown from the height of a tower by her eunuchs, rent in pieces with dogs,& her members scattered in the vineyard of the innocent, whose death shee had before solicited.  
Dyed not 
2, 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 seruants, which( notwithstanding) none of the sacrificing Priestes nor Prophets would attempt or persuade, considering that above all things the person royal is to be reverenced.  
How many 
Epiphanius in his book of the lives of 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 partend through the myddest of the body with a saw, by the commandment of the King Manasses.  
jeremy was kept prisoner under Zedechias, by the Gouernours 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 vpon our saviour Christ himself, the true example of iustice, albeit he knew the wicked intent of 
John. 19.  Pilate, did he make any acknowledgement of having power from above? Where did he command to force the cruel Magistrates, albeit he could haue 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 Priestes: 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: howe much less lawful is it then, to attempt any ill against his person?  
But still thou obiectest, 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 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 subiects 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, 
1, 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.  

Dan. 1, et 3.  For who doubts that Nabuchodonozer was a not a man of pernicious opinion, when he destroyed the Temple, overthrew the Altar, pyld away the holy Vessels, lead captive the people of Israell into babylon, and constrained many to worship the Image which he caused to be erected? yet nevertheless, so far were these people from conspyring against him, as 
Baru, 3.  Baruch the Scribe to ieremy, in the name of them wrote to the Iewes 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 thē for his loyal service? yet notwithstanding, he was by nation a Iewe, the other Gentiles: he the servant of God, the other Idolaters: he a Prophet of God, the other blinded in al their doctrines.  
I would haue 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 vagabounds, glad to live in 
Heb, 11  Mountaines, in sollitarie and desert places, to escape, and not to move persecution.  

Math, 3. John, 1, mark, 1,  S. John the fore-runner of our saviour Iesus Christ, saw in his time herod Idumean, a counterfeit Iewe, usurp the realm of Galilee and jury, he knew the Romaines to be Gentiles and Idolaters, that they had by force not right, deprived the people of Isrell of their liberty: brought them to be tributary, ordained Gouernours after their own mind, and done such things against the people of God, as he might well complain on and lament: did he for al 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 Romaines? 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 therfore they should rise against them? moreover, Herodias molested him, King herod hated him, because he was not a pleaser of their persons; He knew well that his death was plotted by Phillips wife, did he therefore animate his Disciples to set themselves against her or Herod? or did he practise any mean to escape? Nothing less, but willingly entred 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 haue prepared the 
Esay, 40  Lords way, if at that time and place he had shewed himself impatient? he was the fore-runner 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 IESVS 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, 22.  give unto Caesar that which is Caesars, 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, 17.  Fish a piece of money, to discharge there-with 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, 22  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 herod, did he murmur? When he was bound to be presented before the wicked Iudges, as well Iewes as Pagans; Did not he forbid 
John, 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 haue ouer-thrown them, as sometime he did the imperious Rulers: he could haue past thorough the midst of them, as he did in Nazareth: he could haue 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 other-whiles, seeing his Disciples began to animate themselves against the pharisees, 
Math, 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, 
Math, 10  That they should be brought before Kings, Princes and Iudges, for his sake: Did he therefore bid them find some mean to set footing in the realms they entred, 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 aduise to use humane forces, to such as had nothing but the two 
james 1.  weapons in the time of their fury? To take from any for such as had left their own; to lift such to the 
Luke 22.  seats of the earth, as war-fared onely 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 faire 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 onely 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 Subiects may bandye themselves against their Prince? If we shall come to the Apostles, wee shall red sufficiently, howe they endured perpersecution by Tyrants: yet shall wee not red, that by corporal arms they offered rebellion. The Apostle S. Peter was held prisoner by King herod: the arms of the 
Acts 12.  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. 
Acts, 7.  S. Stephen was stoned by the wicked sentence: with what arms did he reuenge himself? He knew that the Prophet had said: leave vengeance to me, for J will do it: therefore he spake no evil, but prayed to God for his persecutors.  
this charity did he learn of his master Christ Iesus: who kissing the traitor Iudas, called him friend, and prayed vpon the cross for his tormentors. Likewise he had learned of him, that he which sheddeth blood, is the child of the devill, such as the Iewes were, in following the desires of their fathers. 
John, 8,  For( quoth he) the devill your father, was a murderer from the beginning. And because that 
Math, 6, 2, Cor, 6,  light and darkness▪ Christ and belial, God and the devill are not alike; Therefore our saviour gave his Disciples manifestly to understand, that they ought to abhor blood and slaughter. Which S. 
2, 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 Iesus Christ: in prisons, fastings, shyp-wracks, hatred, perils on the way, danger of spoils, deceit of false bretheren, and other persecutions, assuring himself, that these were the means whereby a Christian man was to be exalted.  

Psal, 44  he( saith he) shall be hated and despised of the world. Likewise, 
Rom, 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 reuenge. 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 Gouernours, 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 obeied, 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 looued 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 Lisbius the proconsul: he never lifted weapon against the Princes, after he had rid himself of those arms, which at first he bare against Christ Iesus. 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, haue 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 who-soeuer 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 vnder-proppest thy hateful will, to kill this King as thou didst the last, with the examples of Iaell and Judith, the first whereof killed Sisera, chief of the army to jabin King of Chanaan: 
judge. 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. The other leaving the city of Bethulia, 
judith, 13,  and brought into the Pauillion 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 subiects,) 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 haue said before) did not use prayers in jerusalem, for Nabuchodonozer& Balthasar his son?  
I could stand long vpon the reasons and examples of elder times, to testify the obedience and reverence, that the first Christians bare to their Emperours 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 julianus, Can. qui resistit potestati. Can Imperatores, 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 haue 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, then life arms against them. Therfore 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 diuers other haue 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 wouldest call the King to iudgement, according to the fable of the 
aesop apollo.  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 
Occasion taken by the imposts for the weal-public.  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 Gods vengeances: not to provoke the people, and to incite thē 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 Israell. 
Esay, 1,  Thy Princes are wicked, and companions of theeues, 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 Hostes, the mighty one of jsrael: Ah, I must ease me of mine enemies, and avenge me on my aduersaries, and set thy Iudges 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 iudgment of God against these Princes, and the restoring of the good Iudges and counsellors: considering that the reprobate were the cause of the evil happened in Israell. A little after, he saith. 
Esay, 3,  My people, thy Leaders deceive thee, and corrupt the way of thy foot-steps. The lord shall enter into iudgement with the Elders and Princes of the people, and shall say unto them. It is you that haue burnt up my Vineyarde, and the spoil of the poor is in your houses.  
The Prophet ezechiel sufficiently witnessed& noted the vices of the Princes in his time, saying, they were as 
Eze, 45,  wolves that ravished the pray, 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 onely a just balance. Amos calleth them 
Amos, 4.  Kine of Basan, outrageous to the needy,& oppressors of the poor. Micheas delivering them before God, reproveth them 
Mich, 3,  that they hated the good,& loved the evil, they plucked off the skins of the people,& their flesh from their bones. Sophonia calleth thē 
Soph. 3,  roaring lions: all which titles sufficiently testify, that the Gouernours and Iudges in their times, were very wicked. Yet notwithstanding, none of the Prophets, although they beholded 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, haue 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 despot of Seruia 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, then the ancient or Great of the Mountain: they under imagination of a Paradise of pleasure, which he had persuaded into their heads, bare 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 dyvers other raised themselves against their Kings and Princes, under the coverture of Religion: but I deny that such murderers,( seeing necessary we must so call thē) 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 lead by a sathanicall spirit, even as these murderers or Beduines were; And the 
Sleiden in his tenth book of the estate of Religion.  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 leueying of al 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 gyuest him these titles, it is onely 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 Nauarre from the crown of france, published abroad in Paris since the Barricados: exalted him, and called him the enemy of heresy, in the leaf 125. beside, name him, the most religious and devout of all the Kings of france, or thorough the world, leaf five hundred seauentie-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 then 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 wouldest notwithstanding term him to be a Tyrant, listen the resolution of Thomas of Aquine against Tyrants.  

Thomas of Aquine in his first book and sixth Chapter of the government of Princes.  truly,( saith he) if there be an excess of tyranny, it were much better to suffer for a time this mys-gouerned tyranny: then in contending against it, to be wrapped in many great dangers, more full of grief and trouble, then 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 often-times ensueth great discord and dissension among the people: either meanewhile the presumption is offered against the Tyrant, or after he is brought under, for then the multitude divide themselves in diuers parts, touching the quality and manner of their government.  
It happens also sometimes, that when the people give chase to the 
That it is not lawful to kill a tyrant, nor should a tyrant therein offend himself.  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 troublesone and grievous thought of servitude. For it falleth out by custom in tyranny, that the last is more insupportable then the first: when the Tyrant gives not over his predecessors extortions, but himself( following the malice of his own hart) inventeth new and far more worse.  
For this cause, as oft-times else it happeneth, in the city of 
A notable example well worthy memory.  Saracusa 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 troublesone 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 deade, the third governor became worse then both the other. now therfore if you should die, doubtless one more cruel would come in your stead and therfore I pray that we may keep you still.  
But if the excess of tyranny bee 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 haue 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. 
2. Pet. 2.  For S. Peter teacheth us, to be obedient, not onely to good and civil Lords or Princes, but also to the wicked and troublesone. For this is most gracious, when for the cause of conscience and love of God, any one endureth injury, or suffereth vniustlie.  
In this case then, when so many roman Emperours persecuted tirannously the faith of Iesus 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 pacientlie and with courage the death, for the love of Christ Iesus, 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, then one that was a governor of the people, albeit he was a Tyrant.  
By this reason we red in the old Testament likewise, that they were put to death which killed 
2. Kin. 25,  Joas King of Iuda: 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 Gouernours, if any one by particular audaciousnes and presumption, attempt the death of such as present the chief office, although they bee Tyrants: for often-times in such dangers, the bad cometh sooner in place then the good, and the Empire or signeurie of Kings, is as burdenous and intolerable, under the 
The wicked will endure as little under kings, as under Tyrants.  wicked, as under tyranny, therfore according to the sentence of Salomon: 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, then 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 haue 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 bee 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 misgouerning his people, he deserves not that his subiects should keep the promise they made and swore to him.  
So the Romaines chased out of the kingdom 
tarqvinius the proud.  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 
Domitian the Tyrant.  Domitian, who succeeded the most modest and debonair Emperours, 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 Romaines. For this cause S. John the evangelist, the beloved Disciple of Christ, 
S. John the evangelist.  who was sent in exile by Domitian, into the Ile 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 
Archelaus son to King 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 Iewes framed a complaint against him before Augustus Caesar, then 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 bee kept from using tyranny: Tyberius Caesar sent him in exile, to the city of lions in france.  
And if it bee not possible to haue humane succour against a Tyrant, let us make our recourse to God, the King over all, who will help the oppressed in trybulation: for it is in the power of God, to convert the heart of a Tyrant into mildness, according to the words of 
Prou. 21.  Salomon: Cor Regis in manu Dei; quocunque volverit, inclinabit illud: The hart 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 Iewes 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 al truth, his ways iudgement, 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 thē off, or bring them into base estate, according to the words of the Wiseman 
Eccle. 10.  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. 14.  Egypt, and hearing the cry of them: overthrew the Tyrant pharaoh with his army in the Red-sea. It is he, that not onely threw from the throne Roall the fore-named 
Dan, 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, that he would give rest to the travail, 
Esay. 40.  confusion, and troublesone servitude, wherein they were before subjecteth. And by ezechiel he saith: 
Eze. 34.  J 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: 
Osee 3. job. 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 thē to take way the fault, to the end GOD may cease to punish us by the means of Tyrants. hitherto Thomas Aquinus shewed the error of such as lifted themselves against Princes, albeit they were Tyrants, and did entreat their Subiects 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 saist most false) yet thy words savour of most abominable error, and are condemned by the 
The counsel of Constance.  counsel of Constance, who above all things would haue abolished and razed forth such a pernicious doctrine: That it should bee 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 fraudes, deceits, dreams, perjuries, and treasons.  
this holy synod declared furthermore and ordained, that such as obstinately affirmed and maintained this doctrine, were heretics, and ought 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 Subiects, he will not change his Religion, but rather his clemency in rigour and severity: this proceeds but from the farthel of thy malice.  
As concerning the matter of Religion, I haue 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 iustice to the wicked. Beside, he is so soundly acquainted with mercy and gentleness, as he will never from them degenerate: but will pardon his simplo Subiects that gave but consent to rebellion, and were not authors or procurers thereof.  
doth it then appertain to thee to judge thy Prince? 
Rom. 6.  Men( saith the holy Scripture) see the outward part, but God onely regardeth the inward. God reserveth to himself the examinations of the intents and thoughts of men: wherefore presumest thou then to judge the hart 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, 
Rom. 14.  but it appertaineth to the master to judge his servant: thy offences are the cause of this temerarious iudgement.  
A man can haue 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 iudgement which passeth the hart of a wicked man, must needs be wicked, because his hart is painted with a wicked colour: so thy evil opinion of the Kings deeds, proceeds but from thine own evil disposition.  
A wande thrust never so right into the water, seemeth crooked and broken: even so thy broken, vicious, and rebellious hart, censureth the sound actions of the King to be broken: as the sicke-man that rejecteth good wholesome meats, and imagineth them to be bitter, because himself hath lost his taste.  
The devill, 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, then his love. 
2. 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 Subiects. 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 ones hart, 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 enflamed with his love, turneth whatsoever he beholdeth to profit thereby, but the wicked converteth every thing to evil. A good man giveth credite to all good words,( saith 
Prou. 1.  Salomon:) and this facillitie in belief, is not to be blamed in him, but rather commended. this is the holy simplicity of the dove, which 
Mat. 10.  Iesus 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 Bretheren.  
The 
Iosua. 9.  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 beleeue, 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 neighbours 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 prie 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 
Leuit. 13.  7. dayes first be past. If then God would not permit the priest to judge so suddenly of the Leper, whom he manifestly beholded: thinkest thou he will suffer thee( being a subject) to judge of thy King, and of the malice( which thou sayest) is in his hart, where-into thou hast no eyes to discern?  
Thou Leaguer, thou examiner of the hart 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: 
1. Sam. 6  God smote to death three-score and ten men of the chiefest sort, and fifty thousand of the common people. The hart of thy King is as the ark, inscrutable,& much more interior and secret are the intentions of a Kings hart and his servants: then were the tables of the Law, the vessels for the Manna, or the rod which was within the ark of Israell. If then thou weenest so curiously to sift and examine the thoughts& meaning of thy King, being good and just, yet notwithstanding interpnted 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 wee in general, how much more abominable are such subiects, 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 French-men. But o God! howe 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 then 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, wouldest thou haue them falsely break their bond to their natural& legitimate Prince, to whom by duty they owe 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 thē that shal refuse& be disobedient to the heavenly appointment? And who hath made this alliance or coniunction of the Kings catholic& faithful servants together, for the placing him in his estate, but thyself Leaguer? that didst betray and kill a most catholic King, to trans-fer 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 Leaguers may do what they please, and yet it is no sin with 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 inuetterated by nature, thou immediately turnest all his good works into poison, as all things else likewise of this virtuous Prince.  
The 
The Pope for money, dispenseth with all Religions.  Pope himself, did he make any dyfficultie in matters of estate, to consent heretofore with the Huguenetes, by means of a certain anuall pension, for the conservation of the county of avignon, which appertained to him? The Emperour Charles the fift, and Phillip 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. Chr, 18  Josaphat was contented by the Prophet jehu, to join in affinity with ahab? And by the prophet Elizeus he was likewise united to Ochozias King of Israell, he being given to do ill? That King 
2. Chr. 16.  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 Iuda, said: 
Esay. 30.  evil be on you that walk to go down into egypt, and haue asked no question at my mouth, but seeking strength in the aid of pharaoh, haue knit yourselves with the number of egypt, therefore shall the strength of pharaoh be your confusion? That in ieremy we red the like words, 
Iere. 48.  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 
Places contrary to thē alleged before.  moses, When thou comest near to a city to fight against it, thou shalt offer them peace. 
Deut. 20.  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 
josu. 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 
Gene. 20  Abraham made with King Abimelech? Was not 
1. Sam. 23, and 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 
1. Sam. 29  Nahan King of the Ammonites,& allied himself with him? his son 
1. King. 5.  Salomon, 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 Subiects, 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 saist 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 stil 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 hart 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 Subiects, who suffer by thee so many abuses and enormities, shall haue 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 then 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, theeues, 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 
The onely end of treasons and Traytors.  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 hast thou in such sort inveigled, by thy wicked wrappings& enchaunting 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, bebefore 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 thredde 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 Courtezane, good God! how are you abused? do ye not behold, that in promising she plucks from ye? and in giuing, she takes away? despoiling ye of your Noblesse, renown and honor? See ye not that she cherisheth ye, to the end to slacken 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? Haue 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 cleerelie discern yourselves to come into a good way?  
The League you reverence so much, is like a three secretly and subtly planted in the midst of you, 
A very apt similitude of the League.  the fruit whereof at the first beholding, seemeth faire, yet are they very bitter and poisonable to poor france: how happens it thē, 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 Subiects 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 Subiects from thē: yet shal 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 afore-named 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 fore-sight,( instructed by nature,& confirmed from his youngest tender yeeres, by the virtuous documents he received of monsieur de Bellozane, a sharp sighted, good catholic,& most faithful Frenchman) would discover his fraud and conjuration, and find ready at his fingers 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 do it, or to command or consent to Leagues, he having the onely 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 daungerous poison: defend yourselves with this preservative, and consider, that these Rebels haue 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 League would soon perish, if these few would forsake it.  The enemy hath diuers 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, vnwrappe yourselves out of these snares, if you bee wise, and knit yourself in a Gordian knot unto your King, our Hercules, who holds his arms wide open to receive you courteouslie, albeit ye haue so greatly offended. Would ye by any bad deed of persidie, loose 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 loose the natural enfranchise and liberty, so long time frequent among the ancient french, before it was weal rent by manners and opinions of strangers, now when ye haue nothing left more deere, then 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 occurrances that happen in an estate, troubled with affairs of partialities, are the more full of dangers, in that they depend on what may ensue, and cannot easily be referred to any certain rule; so that providence must there haue greater place thē 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 ought 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 often-times he ouer-throwes their determinations so soon as they are conceived: and some-times, fore-seeing the scope of mens drifts, converteth the enterprise to the ruin of the glister.  
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 al the French nobility: for the Stranger, accompanied with a multitude of base peasants and grooms, will loose and betray you to the swissers. If any one of the wiser sort, that attendes on which side the wind will turn, and now are half Spanyards, now on the Kings 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 in 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 haue mangled, dissipated and spoyled it, under colour of reformation, and pretence of Religion: haue likewise brought in the spaniard, even to the very hart of the estate, and then caused him to descend into britain& province, to enrich himself with the public ruins and havoc of French-mens goods.  
do ye not already behold, that the Spanyards are Maisters within 
The maner how the spaniard behaues himself in Paris, and al places else where he prevaileth.  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 aclowledge their fault, they are so feeble and faint-harted: as they easily chase& drive them forth of their houses, whereof they presently will haue the authority and disposing; beside, either by faire 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 onely 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 therof. 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 therof,& accounts it best to use if 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, thē to take it by force, and so commit it to sack& the soldiers spoil.  
Therfore thou needest not accuse the King because so long time he besieged 
The cause why the K. made such a long and lingering siege before Paris.  Paris, with no other intent: rather hereby thou shouldst conceive an argument, of most wonderful and debonair kindness, or rather a princely fatherlines towards his Subiects, who are as deere 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 haue 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 then hath proceeded like a good Father of a family, having used incredible patience and kindness, even till the extremity, when he might haue ruined and confounded all his enemies. God therefore will permit him a double recompense, and if hereafter the Rebelles be handled by his majesty more rigorously, themselves thereof haue 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 shyuer 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 Common-wealth 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 miserable, under the tyranny of them that would destroy ye: then under the sweet and agreeable subiection 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 
Ode 8. Pythi.  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 Iustice, that conserveth and maintaineth the greatest cities, having the most excellent keys of counsel, and good deliberation.  
behoveful 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 loose 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 head-long into this discord, which engendereth nothing but confusion, which in such sort dazeleth the very greatest spyrits, as they shall not see and know what is good for them? How sovereign a virtue is it to counsel well, and howe equal there-with is it, to listen good counsel and follow it?  
It is greatly to bee feared, considering the malice of these Rebels: that it bee not said of this estate, as Cicero wrote of the roman common-wealth: the shadow whereof,( to our great pain) remaines in this kingdom. 
Cicero con. cattle.  Sedition is lightly moved, and oftentimes on very small occasion, but suddenly it engendereth dyvers troubles, as raging storms and tempests, that sundry ways toss and turmoil the Common-wealth: and sometimes it falls out, that the Author of these broils doth as the bide, who having got bird-lyme by chance into her wings, the more shee strives to loose herself, the faster her wings cleave together with the lime. If then wee would haue the Common-wealth to live and flourish, let us live in agreement with our King: for concord is the very soul of the Common-wealth.  
The unity which you haue 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 onely to triumph over you? And will ye forget yourselves so much, as to imagine it may any way redownde to your profit and advantage? be not I entreat you so easily deceived. What mis-fortune is it to 
The state of france in former times.  france, that heretofore hath been a refuge to other afflicted Nations: a terror to the very proudest people that reigned in Greece, in Palestine; and hath been renowned thorough Europe, Asia, Affrica: hath astonied the Almaignes, conquered the Gaules, commanded in italy, often-times combatted the hardy English, with-stood Emperours, and other great Monarchies, chased the Sarrasins of spain,( who nevertheless haue left behind them too many of their seed.) What mishap is it( I say) that france should now be constrained to sand 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, handicrafts-men, 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 accustomend fidelity of true French-men, unmask your eyes, see into what Labyrinth you are entred, 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. Fraunces 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 livius concerning the three good orders in Rome.  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, onely conquers, through the prompt and voluntary obedience of the people. The Antithesis here is most apparent, for 
The contrary estate of the city of Paris.  Paris is brought into such estate, as she may call herself unhappy,& near her destruction. The ecclesiastical persons, that ought to maintain this great city in peace& concord: they breath forth nothing but blood and fire, sowing no other seed but of dissension, and persuading the people to force iustice, and abuse the Magistrates.  
Consider my Lords, you that haue red Histories, how discord and partiality( the cause or 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 warres 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 Spanyards government, under colour of deliverance, seeing it remaineth now at his devotion.  
O 
Who so blind as they, that wilfully run on their own destruction.  blinded French-men! who for rejecting the sweet laws of peace, abjure the fidelity you owe 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 aclowledge your faults, and desire pardon of the King, who naturally is inclined to mercy? And you my noble Lords, who through misgouernment haue 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 li 5, de Repub.  civil war is nothing else but sedition, a capital& pernicious plague to the Common-wealth, 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 wee shall be made foreigners in our own Country.  
For thus will the spaniard( if he can) deal with ye in the end, set foot vpon your throats to rid himself of you, and then will make war on ye: nor 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 friuelous opinions, ye but abuse yourselves. prevent then in good time this sly deceitful spaniard, beate back his stratagems with other of more honor: for if ye with-hold yourselves overlong from assuaging this discord, which is daily and hourelie 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 devises of the spaniard, who already vaunteth that he hath ye in possession, and( as it were) tied fast in his snares: as every hand-while moved and enflamed, as 
An apt similitude of the French rebellion.  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 rent 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 heer-tofore wee haue 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 haue learnedly described, is; 
Cornelius Tacitus, his censure on rebellion.  That every one would command, having no other counsel or reason, then their own will. 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, robbed, 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 then such a success, as not onely 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 Duke de main overruled by the Spanyards: but the Duke of Parma is of a contrary mind.  De main must do all things by the aduise and will of the Spanyards, although by them he pretends to conquer? mary, 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 tyrannicall government: to maintain himself by force, overthrow the Noblemen of this Country& afterward, beate down the people with fear and terror.  
Will not you then take advantage offered against these Rebelles? 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 haue entred france,& made a famous slaughter of all his followers. Consider the unfortunate fall& ruin of the ancient estate of Greece,& very latest Empire therof, of Carthage, Rome, italy, and infinite other commonweals, kingdoms and Signories, which onely happened by partialities and divisions.  
Phillip de Commines hereof wrote well and truly. 
Phillip de Commines.  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 roote therein, as they haue done in diuers other commonweals and Monarchies. And to this purpose,( if I were not well assured, that the malice and ambitions of the rebellious Leaguers, rather thē destiny, is the cause of the desolation of this estate) I could say, as sallust sometimes said of Rome. 
sallust, his opinion of the estate of Rome.  J am persuaded, seeing all things that had beginning must haue 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 ouer-throwe this Empire. But any man,( not sinisterlie 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 fore-seeing the ruins of Greece,( through the vnderminings and policies of Phillip 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 haue not the eloquence of Demosthenes wherewith to persuade ye, but this I plainly give you to understand, that an other 
A comparison between Phillip of Macaedon, and Phillip of spain.  Phillip, King of spain, hath used the like deceits in france, whereby to spoil and ruinated the country, as Phillip 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 hemde in with this partial Monster, as well among the French-men 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 haue: even as it happened in the battle of Cannas, where the Romains lost the day, thorough the partiality of the two chief Leaders, Paulus Aemilius and Terentius Varro.  
I cannot think that the Duke De main and the Duke of Parma, the onely 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 honors distributed by his highnes, not to haue thē trans-ferred to such as are so far under you in woorthinesse: and unless this fire of iealousy 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, loose 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 and liberal protestations, but no deeds 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 therof already, except( next the help of God) you join with us to remedy this danger.  
The Leagues and divisions that were in Gaule, between the 
now called Burgonians.  Sequani and 
The Irish people.  Autini, when as Julius Caesar there arrived, was the cause that brought the Gaules under the roman obedience.  
This League of Rebels is more pernicious& dangerous to the estate, were it not we haue 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 haue the mastery over them. Behold howe 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 houses of orleans& burgundy, when the K. of england entred into france, whereon ensued most strange mishaps.  warres, 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 Orleaunce& 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 vnmanured, the cities ransacked, the houses and Fortresses, ruined, destroyed and burned, the great lords and loyal Officers of the crown, the most worthy, heroyick& valiant personages killed, massacred or banished: then was iustice prostituted and brought into bastardy, merchandise and public negotiation abolished; In brief, all religion and humanity violated,& for certain yeeres was so great a mortality in Paris, as the wolves could not be kept out, but entred 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 whol-some 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 then the warres I haue already alleged.  
Let us be advised by what wee haue 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, chast, nor any thing so well established and ordained, but the rebellion of these Leagues hath troubled, spoiled, broken, violated, defaced and ouer-thrown.  
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 dyssention which in his time happened in Greece, most ellegantlie in these terms set down his mind.  

Theucidides in the 7. book of his Greecian history.  So soon as any novelty or insolence is understood to be committed in a city, there are such as presently practise howe 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 haue arteficiall names to disguise it withall, 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 fellowes, 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 affencted to the cause: and he that will not ad-here to thē, is held suspicious.  
As for him that bravely executes their enterprises and procedings, he is a wise and able man: but much more he, that knows best how to fore-see and discover the intent of his enemy, and provides that no man on his side shall depart 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, thē 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 haue it seem) but to entertain such contagious evil in the Common-wealth.  
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, then 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 aduersaries, or some-what returned to their own advantage.  
These 
Factions customably ensue thorough covetousness and 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 Common-wealth, but their deeds did witness the contrary: because that without having any regard to the common-good, they laboured but to satis-fie their own greediness, making profit of others spoil,& executing vengeances as themselves pleased. If there were any one that shewed himself a neuter, he was forth-with assailed by both parties: where because he was affencted to neither side, or the envy of them to see him in quiet, he was thrust into the evil which the other suffered.  

The misery that such confusion breedeth.  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 vpon 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 africanus, Cicero and others.  
behold ye not my lords, you that should see more clearly thē the rest, even a like form of estate among these Leaguers and Rebels? Will ye not aclowledge 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 Common-wealth, so highly commended by Homer. 
Homer Illiad.  It is not good( saith he) that many haue an equal authority, but one sole King to haue the prehemenence: to him hath God given a golden sceptre, therwith to command and well govern his Subiects. here you see in stead of an 
Optimatum principatus.  Aristocratia,( which is the just and civil administration of certain virtuous personages, who haue all their thoughts and deliberations provided for the weal-public, being called by the latins 
The chief noble persons in a commonweal, by whom the rest are to be governed.  Optimates, such as through the will and consent of the sovereign Prince, haue evermore been joined to this monarchy, to keep it in a temperate state& condition:) is now grown among us a confused 
Where a few factious hold the 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 the people haue the rule without any superior.  Democratia, or popular estate, well& pollitiquely governed by the laws, but rather a most miserable 
A confused rule of the 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 spake very notably. The whole Common-wealth shall decay and perish, 
Plato his iudgement of the commonweal.  when it is to be governed by brass or iron, that is to say, by foolish men, such as are born 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 roote, 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 born,( as it were) to command: others again, for their rusticitie and ignorance, seem more proper or aptly disposed to serve.  
Therefore Plato held this opinion 
A notable opinion of Plato.  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 formed( 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 mettal, yet of pure silver: the third sort, as labourers and work-men 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 honor, the other, not to presume so high: as the Potter( according to the Apostles words) of one selfe same matter maketh a vessel to honor, and another, servant to meaner things. You see my Lords the trouble, dysorder, and universal confusion of your partakers, yet will ye follow them, and give thē your voice? Will ye employ your courage, put on your armor, draw your swords, for the defence of their unjust cause, and to advance the Spanyards usurping? Where is the virtue and honor which Trogus Pompeius in his time attributed to the French Nation? when he thus spake of them: 
Trogus Pompeius, his praise of the French-Nation.  They are sharp, hardy and valiant,& the first of them, next Hercules( who therfore was admirable& reputed immortal) reached the height of the invincible Alpes, they being not passe-able by reason of the could, and managed sundry battailes, 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 aclowledge, consider what before I haue 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 entred 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 devill 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. Haue not these Leaguers despoiled the good nature of the ancient French Nation, unnaturally to participate with the treason of the Spanyards? And if they term themselves good French-men, look on their pernicious damnable complots, against the King, and the estate of france. do they not apparently be-lie Julius Celsus, who thus speaks of the French-men in his fift book. 
Iulius Celsus in his 5. 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 faire and excellent French title: seeing they are Rebels, enemies to the country, and Traytors 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? Haue not the Allemaignes good occasion at this present, to call thē 
A word of very great disgrace in the Dutch-tongue, to wit, villains.  Schellums, having in such sort despoiled the natural faith of true French-men toward their King? conjuring against him, atempting 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 onely remaineth heir to the crown, besides, with so many great Lords of france, so many Gentlemen, and all the good and loyal French-men? 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 simplo 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 deere than any thing else, so that rather then 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 notable example of Scipio Africanus.  Scipio Africanus, who thought it better to withdraw himself to Linternum, then bee the cause of trouble and sedition in Rome, albeit the Common-wealth had dealt with him very unthankfully. Would ye my Lords purchase the titles of Rebelles, 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 haue 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 shane and confusion?  
In every kingdom& Common-wealth, we ought principally to regard the benefit therof. 
The opinion of thucydides.  For if the Estate be in prosperity( as saith thucydides) every one particularly shal profit& feel the blessing therof: but if it be destroyed& ouerthrownt, all the particular members, notwithstanding whatsoever Treasure or riches they haue, shall therwith bee lost and utterly spoiled. When I speak of the good of the Common-wealth, I mean not onely the riches& hazarde● of fortune: but also the good more firm and assured to the better part of man, which is of the Spirit, whereby the commom-wealth is made more happy, and is defended against all the assaults of Fortune. In a private mans house are these virtues: in a Common-wealth good laws and manners, prescribed and established by wise Kings, Princes, governors, and sovereign Magistrates, to well order, command& govern their seruants in a direct compass, the people likewise to obey dutifully, thereby to live in peace and tranquillitie. 
The happiness of men, and of the Common-wealth.  For the felicity of men, and of the Common-wealth, cometh both from one selfe same fountain, to wit, reason, which ought to rule in all things: and such are the cities, as are the citizens, whose lines and behaviour makes the city happy or unhappy.  

Plato his two kindes of disciplines.  Plato in the city which he reformed, 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 
The exercise of wrestling, or such like exercises for the body  Gymnasteum, 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? Make ye so little account of your honour, as to hold hand with them in their execrable complots? You should imitate the Pilot, who least the ship should be altogether rent and mangled, wisely fore-seeth& adviseth, least he should be accounted wise after the hurt is received. For it is a most simplo 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 remaines no hope of bringing her to some port, whereby she might escape the peril and shipwreck: the skill of the Pilot then serves him to no purpose. Then shun you these rocks, fly from these tempests& dangers in due time, although ye begin when it is almost ouer-late: yet me thinks he said wisely, that better is late, then not at all.  
But if on the side you now follow, you vainly promise yourselves, some happy issue of your guileful designs& imaginations: consider my lords what our Elders haue said, 
A saying worthy to be noted.  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, leuey 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 Common-wealth: As I haue 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 saieth of man) then a 
Ode. 12. de Olymp.  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 councils 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 Rebelles, who haue troubled the estate, slain their King, and now continue disobedient to their Prince, whom GOD by lawful succession hath given us: that they will bee 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 ouer-goe 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 ouer-trauaile us: yet his iustice will never suffer, that they shal confounded 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, giuing them as a pray, even unto those people, whom now they hold as their great friends and confederates: the worst is, 
The Spanyards haue no regard, but make havoc of 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 selfe 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 born, they haue their infancy, child-hood, 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 perishinge. For this is a maxim in Phisique, 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 onely to private men, who declare sufficiently these effects, by the mutabillitie of their designs and enterprises, suffering themselves to bee 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 haue 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 remoouings, varieties,& changes: as it may seem a natural revolution, that oftentimes makes the state of a Common-wealth 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 loose 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 in Euripid.  Eteocles, as it is in Euripides or practising as 
Iulius Caesar.  Iulius Caesar did, and other usurpers. For at this day, in such remoouements as tend to this end, the pretences of Religion and the weal-public( as I haue before declared) serve to no other end, then to bring a sleep the most simplo and foolish, who are ravished with the deceitful eloquence and faire persuasions, of thy factious& rebellious Preachers. I say unto thee moreover, that the better to hid the coniuration 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 diuers calamities, he overthrows or trans-ferreth from one to an other, from family to family, and from Nation to Nation. hereof wee haue example by the Monarchies of the assyrians, the babylonians, the Persians, and the Romaines: 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 historians, that haue written of the original of Hugh Capet both ancient and modern.  merovingians first of all reigned,& after them the Carlingians, to whom Hugh Capet succeeded, being issued of the Merouingian 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 obeied beyond all the monarchs and Kings in the world. Nor shal ye find any race that hath so long endured,( as thanks be to God it stil continueth in the sex● 
The King of france that now is, descended of the merovingians from Hugh Capet  Masculine) then this whereof wee now speak: if wee 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 haue the change made by disloyalty, breach of faith, and treason, committed by subiects against their Prince, to whom he hath commanded them expressly to be obedient. For the King is the anointed of God, and who-soeuer resisteth the King( as I haue 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 subiects by force or violence, attempt the estate and life of their King: they do against the ordinance of God, and early or late they shal be chastised. Hence then it came, as I haue 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 therof was a while unjustly frustrated.  
Will ye then permit( my lords) that our King henry the fourth, a branch of the Merorouingians, by Hugh Capet, and S. Lewes of the self same race, should be deprived of the succession which appertaineth to him in right and iustice: 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 giuing the assistance you owe 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 wandring for far fetched examples, 
Phillip de Commines on the strife between the houses of Lancaster and york.  Phillip 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: dyed in eight and twenty yeeres, more then four-score persons all of the blood royal, with the very flower of the English nobility, and infinite other valiant men, the onely and best soldiers in all the Land. The other Lords were thrust in prison or banished, passing the remainder of their lives very miserable in strange Countries. In the end, the two Houses being united by the marriage of henry the seventh, with Elizabeth daughter to King Edwarde the fourth, all these troubles ceased.  
See the hurt that ensueth by such divisions, what more strange matter are wee 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 haue his armor oftener on his body, then the habit royal, or the pomp and service that other Princes haue which live in quiet?  
It is the common cause of all Monarchies, to maintain against the Subiects the estate of a just and lawful King, and you being Noble-men, that hold assurance of your noblesse, goods and faculties of your King, will not you maintain the same against his Subiects and rebellious enemies?  
The Lawe 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 
The Dolphin of france disherited by his Father, yet holpen by God to his right in the end.  Charles Dolphine son to the King: beside the exheriditation his Father made of him, depriving him of succession in the kingdom, there was a certain iudgment 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 iudgement, he appealed to God and his sword, when the iustice 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 Subiects, 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 deuoire of all good and faithful French-men: but that it will be continued to all his posterity, whereof this most famous and royal House of bourbon, is the very nearest and onely heir to the crown.  
What cause then is there to prolong these civil warres& troubles for the estate, seeing we haue 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 stale lies, this point, if he were so, seeing he demandeth and offereth to be better instructed, is not as yet discided.  
To be an heretic,( as else where I haue 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? Howe many times hath he given thee to understand his ready will and intent? moreover, this is no argument and good consequent: 
The friuelous objection of the Leaguers.  The King is not of our Religion, therefore he is dishabled from succeeding in the crown. Thou argumentest very ill,& not like any good logician. The debate thou vrgest 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 ●o 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, forsakes lands, goods, wife, children and all, to follow his King. That term thou mayst return vpon thyself, though now thou callest his Highnesse followers, pollitiques and heretics, as pleaseth thee to baptize thē: notwithstanding, they are more assured of their faith then thou art, and better Christians then any that take part with thee.  
Of what Religion were our first kings of the merovingians race, until Clouis the fift king of france, and first Christian King? Were they any Christians, or knew they what the name of a Christian was? What were their subiects 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 ease) will not aclowledge 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, saist 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 sollemnely 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 onely cause therof. Obey thē 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 be never so thinks 
But to keep his own conscience steadfastly 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 mens consciences, but by the doctrine, proof and good example, which greatly wanteth in your false Apostles.  
I beleeue 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 haue but one King, so wee might also haue but one faith and Religion, wherein, as in the fear of God, our Prince earnestly labours to haue us live. hereof not onely the Philosophers and Christian Doctors, but also Emperours 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 al 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 selfsame detection or 
An injurious accusation, where good& bad are regarded a like.  Categorie.  
we desire( I say) that according to the good and holy custom held of old, the King should be sacred and anointed at his Corronation, 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 Clouis, france hath been constantly maintained in the catholic Religion, which is the same( as say the 
I. C. de summa Trinit. et fide Cath. L. Redentes. C. eod. Tit.  Emperours Gracian, Valentinian, and Theodosius,) that was given and taught by Saint Peter to the Romaines, and which both holy Emperours, Bishops and councils haue 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 Princes authority, according as God hath commanded us, we haue withdrawn ourselves to his side:) that many 
See Nota Chronice de Genebrard. which treateth of this matter. Bellarminus, Costerus,& others.  great personages haue shown as much by authority of the holy Scripture: that the ancient Fathers and Doctors of the Church, both Greekes and latins: that the catholic Religion is the onely 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 withall, that through the vices which haue slipped thereinto by fault of the Pastours, the estate of that Church hath much more need of reformation thē others. We know likewise, that we are admonished by Iesus 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 onely 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 Iesus, woven without a seam, that it was not to be cut or divided. This is in truth, a faire assembly of such as are knit in one brotherly vnanimity& consent, as well in religion as policy: whereof the Prophet david singeth, being assured that to such, God will sand his blessings, and life everlasting.  
To this effect, Plato and Cicero( albeit they were both Pagans) haue written: 
Plato Cicero.  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 one selfe 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 so dispute, after so many ancient 
Ireneus adverse. haeres. Lactant. de vera sap. li. 4 Tertul. de prescript. Cyprian li. 1. epist. 8. lib, 3. epist. 11. li. 4. epist. 8. S. August. epist. 162. and other Authors. See Geuadius de primatu 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 Common-wealth is troubled, because the disquiet and change that happeneth therein, doth nothing else but cloy the spirites of men with disorder and confusion: whence proceedeth contempt of Gods true worship, and he being offended, punisheth and afflicteth with diuers wounds and calamities, the country that is fallen into such a misery. This therfore his majesty would fore-fee by his wisdom, desiring that Religion should bee 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 haue us go ranging about, and urge a belief contrary to that we do beleeue? Is it possible we should do so? Faith is the gift of God, and is not imprinted in mens consciences, by strokes of sword, or any other weapons: it is necessary that the spirit of God should be in quiet: all the harts of men, especially of us that are his subiects, 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 dueties, he is our King, wee 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 haue done.  
But what shalt thou gain by desiring the thing thou dost? I beleeue, that if the King were such a catholic as thou wouldest haue him, and for one mass, he should dispose himself every day to hear two: yet the Rebels would say no less of him, then they did of the late King, that he did it for hypocrisy, and to be quiet in his estate. What can we else judge? seing 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 haue said) GOD hath evermore preserved that race, even for six hundred yeeres and more, to this present: and yet by his holy will stil continues it, for the good& quiet of this poor distressed kingdom.  
These arms that you haue 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 pitty, and not to rage: 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 haue not sufficient manifestation, that even against Tyrants, Religion cannot serve for any cloak or colour? The spaniard, hath not be 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, or any thing serves the spaniard, if he may get any profit by it.  profit he got by it many yeeres together? Will ye not yet bethink yourselves, what good affection the Spanyards haue( of old) born to the French? Did they not( no long time since) kindly entreat thē at Florida: where they plucked out their eyes, to make them die the more miserable? Their drift is, to bee commanders over ye, and if you haue goods and faire wives, to put you and your heirs to death, to possess your wives and your goods: as they haue practised the like in flanders, 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 haue proved) a lawful succeeder, there cannot be gathered any occasion for such a debate.  
When heere-to-fore 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 adiudged to Phillip le Long his brother. And after Charles le Bel to Phillip de Valloys his Cousin, against Edward king of England, who pretended the cause of his Mother, the daughter of Phillip le Bel,& sister to last three kings: but there she had no right, by force of the salic Lawe, 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, amid so many traverses: the estate receiveth more honor, being governed by such a king, thē 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 haue 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 Spanyards, your ancient and mortal enemies: thereby to bring and re-establish this poor afflicted realm, into such peace and tranquillitie, as all good mindes 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 withall. But if ye continue in her service, ye shall find yourselves between two stools, wher-through( as the proverb is) the tail falls to ground: and too late repentance, with most pitiful end, will be the recompense of your pernicious pursutes, and the dishonest pleasures you haue 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, al which expose themselves and their deuoire, 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 fore-warning, to the end, that wee having occasion more and more, to bee thankful to the King for his infinite bounty,& those faithful subiects that attend on him: the celestial favour and assistance accompanying the Kings power, your amendment and reconciliation, may turn to the happy success of these public affairs, the rest and re-establishment of this disolate kingdom.  
FINIS.  
A. M.