anihilate the obedience or dutie which Christians doo owe them as it appeareth by the same text where Saint Paul doeth not permit the Corinthians to digresse from their obedience for that cause so farre off is he then from that that he commandeth in other places 1. Tim. 2. Kom 13. that praiers shoulde bee ordinarily made for them and to honor them and paie them tribute And furthermore that because the Apostle in this place doeth indeuour to take awaie the scandale which the Corinthians had giuen it should followe by the counsell of this venerable leaguer that in stead of one shoulde spring mo then one hundred But this is a knowen thing that the deciding of a particular wrong hath no communitie with the generall administration of a whole realme for wee may well for our owne right or wrong in giuing place to our selues proceede without scandale or sedition but the putting a king frō his kingdom can neuer be so done and to be short the one is permitted the other is forbidden the one is in our power the other not Consider then this sottish fashion of arguing It is lawfull for mee in respecte of my businesse to choose him that I would then is it lawfull for subiectes in renouncing theyr king to choose such a one as they thinke good because the other is not of theyr religion This is well à simili I praie you what incongruities are there What diuine or polititian woulde reason thus Doest thou not see that besides this thy wickednes intaking a waie the seepter from him to whome the Lord hath giuen it that it is not so easie a thing as thou doest make it to rauine vp the pray from the lyon Oh how thou wouldest bite and rend in peeces if they counsell coulde attayne so much Thou sellest mans bloud good cheape Also what Paradoxe is it when as thou saiest that it were better to chuse one of the moste contemptiblest amongst the Catholickes and make him king Doest thou not perceyue that heere wee ought to reason of the naturall Frenchman beeing valiant which will neuer practise the prouerbe Ab equis ad asinos Out of the hall into the kitchin Furthermore that such a little king shoulde bee a poore vnaduised Icarus Virg. the which the heate of the sunne in a moment woulde cause to fall into the sea And not beeing therewith contente to haue called the king an Ethnicke and Hereticke but moreouer thou namest him one that is fallen a relapse and an Apostata To the which thou hast beene already sufficientlye aunswered else where besides that which by and by shall be added It behooueth thee to proue sound and examine the trueth of matters and not falsly to deface the Magistrates giuen of God by odious wordes beeing inuented at pleasure against thy conscience Behold the answere to thy first Article the which declareth thee to be a seditious slaunderer and dooth cause thee to checke thy selfe of the faulte the which thou doest falsly impute vnto thy king for that that it is heresie to wrest the holy scriptures so as thou doest in causing subiects to turne from the obedience which they owe vnto their soueraignes And as for those which do obiect that the last kinges were not admitted to the crowne of France but by the administration of the Romish ceremonies the which doe require as some say that the king that now raigneth might enter in by the same gate wee aunswere that such ceremonyes ought not anyething at all to preiudice the diuine right because the necessitie doth present it selfe to reforme the Church This beeing heere admitted of all true diuines it shall also bee admitted that it is not reasonable so bring kings in subiection to superstitions beeing forbidden of God and much lesse to take away their politike administration which God hath giuen them ouer kingdoms for not obseruing the same The second Article NOw I come to the second Article of this leagued Doctor containing the Statutes Canons of the Councels to the which to be of the same nature and dependencie I will adde the seauenth comprehending the decrees of the Pope For these two Articles by a common consent do take in hand to excommunicate the king as an heretike with the nobles others that follow him in quality of fautors adherents of the heresie Therfore it is necessary to see whether such lightnings doe fall from heauen as sent from God or whether they came out of the depth as proceeded from Satan to knowe whether the children of light ought to feare them or not Let vs also be holde from the entraunce whether this tempester throwing his tempestes against the king doth shield himselfe as in former time with the pretence of heresie which if he doth we may annswere him in like sort as before how he ought to addresse himselfe to a sicke body moreouer that the remedie which he pretēdeth to giue to thē which might be holden of such a malady is pestiferous mortall and by consequence not to be receiued wherfore he shal answere to the names of such spirituall maladies not maintaine the heresie far off is it but to shewe that the Bishop of Rome nor any other in the manner of spirituall Phisitions haue neither calling right mandate or warrant to depose infidell Princes frō their kingdoms scepters Luk. 22. crownes which God hath giuen them seeing the ecclesiastical censures ought to do nothing but in spiritual punishments concerning religion not in politike causes of the world To the which ends we wil thus argue against such abuses tyrannies All that which is done in the church for the cause right vsage of christian religiō ought to haue the worde of God for obiect foundation 1. Cor. 3. for the authority of the same is altogether argued of in diuinity But the Canons of such Bishops the decrees of such Popes haue nothing for obiecte nor foundation but only the corruptible wil inuentions of corruptible men therfore it followeth that such Canons decrees do no carrye themselues to the right vsage of christian religion The Maior is proued by this generall maxime A Bishop can neither adde nor diminish to or from the holye scripture Deut. 4 1. Cor. 3. for that it pronounceth a curse against all men that shal take in hand to doe it forbiddeth to laye any other foundation but him which is already laide that is to saye Iesus Christ And like wise it shal be said to them that do otherwise who hath required these thinges at our handes Esa 1 they are an abhomination vnto me The Minor is thus proued God commandeth to approue Rom 13. 1. Tim. ◠acknowledge and respect all kings which he giueth to people of what religion soeuer they bee From whence it followeth that such decrees Canons doe oppose themselues against his commandements to the truth wherof these texts are witnesse And it shall come to passe
and wickednes of the same and of the way how to hinder that course Now the fourth parte of the diuision remaineth yet to be looked into which is as much to saie whether by the ministrie of the excommunications the Bishops of Rome may depriue Monarches of the benefites and rightes of this present life or not for proofe to the contrarie Luk. 20. Rom. 13 it hath bene already sayd and proued that God hauing giuen the Empires and kingdomes of the world to those whom he hath chosen from amongst men doth forbid all Bishoppes Cardinalles Monkes and Priests to disturbe or depriue them of the same If the Princes be wise they haue tallans good inough to defend themselues from such iniuries if they doo not make them their owne hurt This iniquitie of the Bishopps of Rome which vnder the pretence of ecclesiastical iurisdiction do transpose kingdomes to whō they wil shal better appeare by the conferring of the ecclesiasticall gouernment with the politike which we will also handle First of all the power of the Church is spirituall and that of the Magistrates is corporall Secondly the Church iudgeth according to the diuine lawes of the word of God and the Magistrate politikely according to the course of the worlde Thirdly the Church doth punish the rebellious spiritually in the soules with ecclesiasticall paines and the Magistrates corporally in the flesh with politike pains ouer the which the Church hath nothing to do Frō whence it foloweth that if it should be such a maner of excommunication then the ecclesiasticall persons haue nothing to do with the worldly goods of priuate men much lesse with realmes kingdomes and Empires By this conference the most blockish amongst the Antipodes may easily indge of such abuses much more then the French men If for wilfulnesse of heart they doe not picke out their eyes so that they maye not see at noone time when as the Sunne is in the highest assure your selues then my maisters that all excommunications Iohn 16. beeing abused cannot shut the gates of paradise agaynst you seeing that God doeth keepe them open for all louers of godlynesse and truth in despight of him which sayth that hee hath power to shutte them against you for which cause it is sayde in the Prouerbes that the cursing without cause will neuer come to passe Prou. 26. To conclude the Apostles did not care for the excommunications of the Scribes and Pharesies much lesse then ought the French men to care for the Italian or Romish estate because they haue lesse to doe with them than the aforesayde Scribes and Pharesies had to doo with the Disciples of our sauiour Christ Heere must not bee forgotten the titles and qualities which the Bishop of Rome doth attribute to himselfe 2. Thess 2. when as he nameth him selfe chiefe and soueraigne pastor of the Church established sayth hee in the full power of the king of kings and of Saint Peter and Saint Paule and of his owne together with his Cardinalles And I praie you what to doe Onely to root out and excommunicate if he could Henrie of Bourbon at this daie our king of France in despight of his sentence In the which wee finde a description of a pride more than deuillish for the holy scriptures doe witnesse that these diuine titles Chiefe soueraigne and soueraigne pastor of the Church doe appertayne vnto Christ God bee blessed for euer who onely is called chiefe of the Church by Saint Paule Ephe. 1.4 Col. 1.2 writing to the Ephesians in the first and fourth Chapters and vnto the Colossians in the first and second Chapters This is also hee alone which is called by Saint Peter 1. Pet 5 in his first Epistle and fifth Chapter the chiefe shepheard of our soules and in the Epistle to the Hebrewes and eighth Chapter Heb. 8 is called the soueraigne sacrificer These two Apostles whose successours the Bishoppes of Rome doe call themselues they haue great regard not to attribute to themselues such titles of diuinitie knowing that they doe belong to none but onely to Christ being onely iust thereby to distinguish him from the vniust therefore they speake simply of themselues in this sort I desire the Elders saith S. 1. Pet. 5. 1. Cor. 4. Peter which am also an Elder with them And S. Paule sayth let men esteeme of vs as of the Ministers of Christ 2. Thes 2 Hee saith in the second epistle written to the Thessalonians that it belongeth to the sonne of perdition to attribute vnto himselfe such diuine titles The primitiue church doth also giue the lie to the ambitious priest of Rome In witnes whereof amongst other the Canon of the third Councell of Carthage sayth Cap. 1 sed dist 99. that the Bishoppe of the first sea was not called prince of priests nor soueraign priest Tom. 7. homil 43. in Mat. ad Eulog li 7. c. 30 or such like and that hee cannot call himselfe vniuersall Chrisostome speaking of all Bishoppes sayth thus Whosoeuer shall desire the primacie on earth shall not be numbred amongst the disciples of Christ Finally all men knowe that Gregory hath beene a capitall enemie to this title of vniuersall Bishop so farre foorth that by the same hee sayth that hee did perceyue the nigh comming of Antichrist Wherefore hee concludeth that suche a title is prophane and that suche tytles doe declare vnto vs the insupportable pride of such a Bishop so doeth the vantage of hauing full power as Sathan saith of himselfe ouer the kingdomes of the earth giuing the lie to the prophet Daniel which attributeth it to one onely God Mat. 4. Dan. 5 Neuerthelesse I doo agree most willingly to this truth that the Pope is also established in the full power as wel of him selfe as of his Cardinals Let vs nowe ende the rest of this Article This leagall Proctor willing to let nothing passe that might serue him towards the excōmunication of his king hath shewed foorth yet another certaine Canon of Lutheran ordeining that kings shal neuer come to be sacred vntill they haue first sworne to defend the Romane Catholike religion It hath bin answered vpon the generalitie of their Canons that the ecclesiasticall persons bee it in their councels or bee it in their consistories or else where haue no cōmandement right nor calling to driue kings from their kingdomes and Lordships which it hath pleased God to giue them seeing that he will rather serue himselfe with the ministerie of them in such administration than of others Moreouer we saie that the intention of the king is to maintaine the puritie and truth of the Catholike Apostolicall and Christian religion with as good an affection as anie other king that euer raigned in France He hath vowed it and the experience will followe God helping to the contentment of al true religious Christians And as for the Romane his intention is nothing else but to let euery one loose to his owne libertie Holding it
or receiued much lesse such rapine ought to bee called a statute and for lesse cause a fundamentall law of the realme Vnder the colour of which speech thou doest heere suppresse the truth which bindeth al the gentlemen of France to this duetie which is here spoken of forasmuch as they haue receyued theyr noble possessions of the first kinges beeing founders of this Crowne to the intent and vppon this condition that they should maintayne the kingdome in the state of the Monarchie and in the line of the bloud royall and for the want of such obedience they should be accounted rebels and felons This is therefore the true fundamentall lawe iust and approued of all estates not thy last false pretended statute which some varlet hath wrested by subtletie treason and violence from the handes of his Maister Euen as the last king beeing sette at libertie did reuoke it incontinently after the death of him that had committed suche violence agaynst him thereby to shewe that such a wicked accident neyther could nor ought to preiudice the trueth nor the right vsage of any thing And thus lette vs passe further The fifth Article THe fifth Article containeth two points The first is that the Catholieks which doe helpe the king doe burie in the dust the honour and glorie of Fraunce which hath receiued this priuiledge aboue al other countries of Christendome that from the time of the first christian king vnto the last king that is now dead it hath neuer receiued anie as king that hath bin anie kinde of waie spotted with heresie Heerevpon this malecontent doeth knocke and torment himselfe more than euer hee did before falling from phrensie into a rage For he commeth to this point that he calleth the king the first borne of satan Afterwards he saith that the myracle of healing the goule granted onely to the kings of France shall be lost in a king being an heretike Now to the first We answere thus that the honour and glorie of a realme Iohn 17 consisteth in the true knowledge of the true God and in the celebration and right vsage of his pure seruice contained declared in his word the kingdomes and countries hauing kings which doe acknowledge and practise these two Articles are declared honorable before God Whereupon it followeth that in busines of religion the glorie and interest of this realme is nothing at all diminished or hindered because of the king seeing that he is such a one and therfore consequently he is to be accounted faithfull and the sonne of the Church of God But to the end that thou shalt not obiect that I reason absurdly I will come to thy intention Thou wouldest summarily infer and say that in affaires of religion the glorie of a kingdom lieth in this point in that that it hath alwaies had kings which haue acknowledged the Bishop of Rome decked with all these qualities first to be Gods lieuetenant the vicar of Christ 2. Thess 2. successor of the Apostles vniuersall Bishop chiefe soueraigne pastor of the Church hauing also this authoritie to change augment and diminish yea euen to the condemning and sauing whome he pleaseth Thou callest this the honor and glorie of a kingdome But it hath bin else where answered and proued vnto thee that such a doctrine and beleefe being examined by the word of God being the onely touch stone will be found to be ignominious and dishonorable so farre off is it from all honor and glorie And as concerning that which remaineth wee ought to obserue the circumstances of the times in the which the kings of France haue beene conuerted to the Christian religion from the yeere of our Lord God 472. vntill this time which was about the space of 1118. yeeres within which diuers ages many Bishoppes of Rome being ambitious ignorant and superstitious haue often times and diuersly altered corrupted the pure seruice of God And for my witnes herein I take the introduction of this which followeth The marriage which the Lord instituted Gen. 2. was heere alreadie forbidden to ecclesiasticall persons as a thing prophane vnto the which was vrged the vowe of perpetuall continencie and excommunication to them that shoulde bee found in falt through ouer-sight and indiscretion The seruice as well of Idols as of superstitious relikes was receyued into vse as a thing necessarie to saluation Hermitages and dedications of feastes and temples had as much attributed vnto them in as much as a great portion of iustification to saluation was sought for in them The adoration of the Crosse also is a parte of it an abhominable errour to saie and beleeue that in a peece of woode that may be burned should consist a peece of the diuine worshippe The Prayers and Offerings for the dead doo sing the same song The adoration of a sacramentall signe brought in sithence doeth iustifie the sacrifices of the Pagans the pride of the Popes and that of the Demons which doo attribute more vnto themselues than euer the sonne of God did as hee was in the qualitie of a redeemer All which traditions idolatries and superstitions are nothing else but pure heresies Serm. 67. ad Eug. for the which cause Saint Bernard calleth the bringers in of these things the ministers of Antichrist and such Prelates Pilates These things will constrayne thee to confesse that the greater parte of the kings of France beeing instructed in the same sorte were fedde with a poore foode Neuerthelesse I doe agree that such false beleefes cannot bee imputed to heresie but simplie to errour because they did not erre with delight of hart and much lesse through mallice but only thought to doe well Besides that following the intention I will alleadge the example of two kings of Fraunce which doe shew that thou hast not seene all thinges The first is of Phillip the fourth called the fayre which was not onely accounted and holden as an heretike but also excommunicated of Pope Boniface the eighth of that name because hee would not take in hand the voyage into the holy land and moreouer because hee did not beleeue that the Pope had right to transpose kingdomes The second example concerning Chilperie the ninth king of Fraunce which helde a damnable opinion touching the article of the Trinitie and commaunded the Bishops to preach it Notwithstanding all which Fraunce beeing better taught by the Bishops that were then woulde neuer enterprise to cast off or forsake neither the one nor the other And now for the second point of the Article which concerneth the healing of the Goule a notable myracle sayest thou which will haue no force in a king beeing an heretike To the which ptetended myracle I will aunswere these thinges Those which returned awaie with theyr Goules incurable with conditions to serue and cherish them all theyr life time doe shew that thou takest the coles of Saint Laurence in the stead of the Angell Gabriels feather or quill Secondly that of the phisitions which
that no matter or occasion doth offer it selfe whereby the king ought eyther to be reiected or refused who hath both from God and man a lawfull calling to gouerne and conduct the Realme of Fraunce This Maxime is confessed of all men not being preuented or lead with a fore iudgement And as for the allusion which thou makest vnto the sworde of Saint Paule and the keyes of Saint Peter thy maisters haue drawne this prophanation and trumperie from the false interpretation which they haue giuen vnto a text in the two and twentith chapter of Saint Luke where Iesus fore-telling the Apostles of the persecutions which they shoulde suffer after his death Luk. 22. admonished them to make prouision offoure thinges that is to saye of purses scribbes coates and swordes signifiyng by suche Metaphors that they ought to prepare themselues to suffer many thinges But they were yet so ignoraunt that in shewing two swordes they thought themselues able to resiste by the same wherefore Iesus mocking them sayde It is enough Heere is great matter wherewith to drawe your two offices of Magistracie such mockeries are therfore vnworthy of any aunswere as also the prophesies which thou callest Saint Remyes the which hath neyther right nor power to treade downe those of the spirite of God foretelling that the Cittie with seuen mountaines Apoc. 17. which hath had great gouernement and rule ouer the earth shall bee razed out And as for the examples of the Gothes and other enemies of the Church which thou doest heere vnderstande such persecutors haue no communitie with the Princes which loue and do procure the aduauncement of the kingdome of Christ Also in regard of any other thing touching the kings of Fraunce it hath beene aunswered in the first Article And also passing further thou doest obiect against the Noblemen beeing enemies to the league the desolation and confusion of the Realme But I see that thou hastread Esops fabules seeing that thou playest the parte of a Woolfe troubling the water before the sheepe Who aduaunce such mischiefes more than yee by the traiterous ministerie of your rebellions and reuolts Yea saiest thou but the kinges of Fraunce in theyr sacring doe take the sworde at the hands of the Bishop for to beate downe heretikes And I aunswere thee agayne that the king did take it at the hands of God to do this if need should so require being not bound to receyue it at the hands of a man of the Church who hath nothing to do with the materiall sworde Thou doest also further assume that the king of Nauarre dooth promise to intertayne two religions into this kingdome but what reason dyd hinder him from receyuing foure or eyght Nowe I maye aunswere that in this place thy memorie fayleth thee for thou hast alwayes sayde that hee woulde abolish the Romish Religion and nowe thou accusest him that hee would maintayne it But hee may admit mo saiest thou The which I answere doth not conclude for such a soueraigne would tollerate a thing which hee esteemeth necessary for the maintenance of his estate and the which will haue greate respect vnto other thinges which shoulde bee preiudiciall vnto him And as for the profession of Atheisme whereof thou speakest heere with Saint Barnard and Petrarke wee exile this Epicure into the Towne of Rome for it shall be lodged and accepted better of there than elsewhere Thou makest mention also of the massacres and martirdomes come to passe in England and in Bearne which if it bee true then is it passiuely and not actiuely for those which make profession of the reformed religion haue not learned Christ Iesus so they leauing suche more than barbarous cruelties of murdering the faintes Apoc. 18. vnto those of whome S. Iohn speaketh in the Apocalyps And to that which remayneth I dare very well say that a subtletie of thine own put into the vttermost cabinet of thy conscience causeth thee heere to speake so figuratiuely and as one may say by the figure Antiphrasis seeing that thou callest the moste pernitious wicked seditious men in all Europe martirs which had as martirs of Satan vowed to their maister the ruine aswell of their soueraigne prince as of their country For what man is there of our time which knoweth anie thing of the affaires thereof which dooth not knowe verie well that there hath neuer beene any persecution styrred vp either in Bearne or in England against the Romish religion And who knoweth not certainly that those whom thou speakest of were punished only because of their treasons rebellions and coniurations Also who seeth not that thou wouldest make of euill good and good euill And that thou dost iustifie the wicked that by their examples thou mightest produce others like vnto them into Fraunce and also incite and incourage them to the lyke crime But that which God doth keepe is well garded The thirteenth Article NOw onely remaineth the last of thy Articles to be spoken of the contentes whereof I maye rightly compare to a towne ditch or sinke into the which is powred all manner of vncleannes and filthines for thou hast distilled heereinto the quintessence or very substance of thy wicked spirits to maintaine therby if it were possible that white is blacke the good euill the light darknes and the truth a lye as shall be better seene and proued in the examination of the same Thou hast inserted the same poynt into the third Article but heere thou giuest a more ample exposition of it And the summe of it is this that the aforesaid Catholicks are worse than the Iewes Turks Pagans and Heretikes yea than beastes themselues The which pretended Maxime thou dost defend in three principall heads and from the beginning of the first thou callest the Catholickes which are enemies to the League accursed because they followe a king which is of an other religion than theirs yea and that which those Infidelles would not do which thou hast already named For the beginning of my answere I must be constrained once againe to say that thy suppositions which are nothing but falsehoods and lyes haue beene by thee so often said and recited that they doe declare thee to be vnworthy of any aunswere by writing It hath beene sufficiently prooued vnto thee that the king is not found in any thing to be an Heretike Secondly that the false vnderstanding or beleefe in the case of religion dooth not take awaye the power of rule and gouernement from kinges and princes of the world And in the third place that not only the Iewes Pagans and heretikes but the Christians are oftentimes submitted and put in subiection to the gouernement of many kings being iefidels and heretikes the which proofes haue declared thee and now of new againe doe declare thee to be a deceiuer and a lyar euen as the slaunders doe importe which thou imposest vpon those of the reformed religion in saying that they neuer woulde nor will haue anye other kings but of their owne
chosen kingdome and that the Ecclesiasticall Romanes ioyned with some number of ignorant people seduced by them haue this right of election whereof thou speakest such proues are not in the strength of all your Sorbonne Beholde then the first reason sufficing to declare the falsehood of thy Commentarie And so I come forward to the second drawen from the nature of the people ouer whome the aforesayd king ought to bee appointed where Moses saith thus Thou shalt not set ouer them c. Inferring by this Pronoune that amongst these priuiledges and speciall graces which God woulde giue vnto his people he would giue them a king hauing the quality of a brother and making profession of the same religion which they did for the better distinguishing and separating them from other nations the which should carrie the same common markes of alliance and adoption Gen. 17. and also for want whereof it was sayd in Genesis that euerie man childe not circumcised should be cut off This was not then neither hath beene sithence common to anie other nation for all men knowe that God by the preaching of his Gospell hath neuer called at once whole nations to the knowledge of him and that for the most part he hath rather and first of all conuerted the subiects yea the meanest sort from amongst the sayd subiects as the Apostle witnesseth to the Corinthians where it appeareth 1. Cor. 1. that the faithfull had neither right nor power to appoint a king ouer themselues of theyr religion It behoueth vs then to holde this resolution for a maxime in diuinitie that God onely calleth whome he pleaseth to the knowledge of his truth and giueth the kingdomes of the earth to whom it seemeth him good sometimes to a beleeuing Prince and sometimes to an Infidel The soueraigne God sayth Dauid hath power ouer the kingdomes and there placeth whome he will therefore after Nabuch◠donosor hee placed Balsasar Darius Cyrus all Pagans As also sithence the death of Iesus Christ of long continuance he hath rather called Pagan Princes to gouerne the Empire than Christians the which succeeded one another by the ordinance and pleasure of him euen as Saint Paul taught the christiās Rom. 13 saying that there is no power but of God that those which doe resist resist the ordinance of God From thence it insueth that if anie one opposeth himselfe against God when for the cause of religion hee would depose the soueraigne princes which hee hath placed and hath not called to the knowledge of him Examine then this reason whiles that Ipasse to the third point which goeth altoge ther against thee so good an aduocate art thou Beholde how thou wouldest inferre that because it was forbidden to the Israelites to admit anie heretike for their king that the same ought to be sayd and vnderstood of all Christian people To the which I aunswere denying the proposition and the illation together beginning at the first thou canst not denie but the most parte of the kings of Iuda and of Israel haue beene heretikes as theyr idolatries and abhominable sacrifices doe witnesse recited in theyr actes the which kinges for all that were not deposed from theyr crownes On the other side therefore thou shalt bee constrayned to confesse that the Christians much lesse then ought to depose theyr kinges for causes of heresie Luk. 20. Rom. 13. Tit. 3 seeing that the commaundement of Christ and his Apostles doe forbidde the same as hath beene and shall bee seene And for the fourth reason I silie that the king being a Christian man baptised and nourished in the Christian Church if hee doeth fall into some errour or defaulte deseruing a grieuous censure ought not for the same cause to bee reputed as a stranger whiles that hee maketh some profession of the same religion or whiles that hee witnesseth his loue towardes the same for the which cause Saint Paule speaking of Excommunication which hee calleth 2. Thes 9 marked by the Letter sayeth Conuerse not with him to the end that hee may be ashmed neuerthelesse hold him not as a common enemie but rather admonish him as a brother If thou oughtest to doe this to the meanest in a realme much more then to the soueraigne in neglecting whereof thou shewest thy selfe such a one as thou art Finally this lawe is quite contrarie to that of thine when as thou doest hinder the waie which doeth establish kings at this daie as well approued of God as the ancient lawe of the Iewes the difference beeing onely in the aforesayde circumstances and not in the substaunce of the matter From whence it proceedeth that thou doest resist the ordinance of God when thou doest reiect him which hath right and calling to raigne ouer Fraunce beeing approued and receiued by the naturall and lawfull officers of the Crowne hauing right and commaundement so to doe To conclude from the aforesayd reasons then it followeth that this lawe of Moses is not generall but of old time particular to the Iewes As in deede thou canst not produce anie one example out from the primitiue church thereby to saie that that hath interpreted and vnderstood this text so seeing that that hath taught and practised altogether contrarilie And as for that that thou addest that the king hath bene condemned by the iudgement of the Church it is answered that one Bishop of Italy assisted with his Romish Consistorie neither is neither can represent the vniuersall Church dispearsed throughout the whole world And furthermore that hee of Rome can haue power no where but in his owne diocesse as the auncient Doctours doo witnesse Chap. 23 amongst whom Basile in his booke intituled The solitarie Life sayth That all Bishoppes doo binde and absolue equally as well as Peter The ninth Canon of the councell of Antioch Can. 9 carrieth as much where it is likewise said that euerie Bishop hath power and authoritie ouer his owne diocesse The Romane Bishop ought therefore to content himselfe with his owne at Rome and not to vsurpe ouer all those of France where he hath nothing to doo as hereafter more at large shall be discoursed and proued Now I come to the other text by the which thou dost alleadge that it is lawfull for thee to kill thy king if thy credite could doo the same It is expressed in the fiue and twentith of Numbers Num. 25. that the Lord commanded Moses to take all the heades of the people and hang them vp before the Lord agaynst the Sunne which had committed fornication and idolatrie with the Moabitish women wherof thou dost conclude that the king ought to be hanged as culpable of such a crime This is a leagued hangman that sayth so and I answere that this example is nothing to the matter or to the purpose Beholde therefore the supreame magistrate is not therby to be punished and much lesse to be reiected Secondarily as well the diuines as the politicians do affirme that it is
Ier. 27. that the nation and kingdome which wil not serue Nabuchadnezer king of Babilon shal be visited saith the Lorde And in confirmation whereof Iesus Christ saith giue to Caesar that which is Caesars then Luk. 20. although he was a Pagan and thus is the Minor prooued Againe Iargue thus against the same Canons and decrees which do enterprise to displace Monarkes and kings beeing their Lordes God onely is the authour and giuer of kingdoms wherfore it followeth that Popes and Bishops haue no right to put them out the antecedent is thus proued produced by Ieremy I haue made the earth the meÌ„ Iere. 27 the beasts which are vpon the face of the earth saith the Lord c. I haue giuen to him to whoÌ„ it hath pleased me now haue I giueÌ„ al the earth into the hands of Nabuchadnezer king of Babylon my seruant all people shall serue him and his sonnes and the sonnes of his sonnes To the same ende the wise man did bring in God speaking thus By mee kinges doe raigne Prou. 8. the consequent is prooued in this sort No man hath right or commaundement to take away from any man that which he cannot giue and wherwith he hath nothing to do The Popes Cardinals Bishops haue no right nor any thing to do ouer kingdomes of the worlde from them it followeth that they haue no right to dispossesse them whereof these textes are witnesses Rom 13. Luk. 12. that the powers are ordained of God Giue to all them to whome it is due tribute to whome tribute belongeth and honor to whom honor is due Luk. 12. The kings of the nations do beare rule but it shall not be so with you Oh man who hath appointed me iudge a decider amongst you Marke Christ whose wisedome power was more great than that power of a million of millions of Popes Cardinals would not then although required intermeddle with deciding betweene two brothers Contrarily the Pope without beeing required in any thing will by constraint not onely iudge but parte diuide and take awaye the kingdomes of the worlde to transpose them where he list Mat. 4. imitating Satan when hee tempted Iesus Christ and would haue made him beleeue that the kingdoms of the earth were at his disposition to giue them wher he should thinke good And I holde a third argument against suche Canons and decrees vpon the calling right and nature of kinges to whom as to Soueraignes of kingdomes common-wealthes God hath subiected all other persons Rom. 13. that do owe subiection homage obedience tribute and other like duties vnto them 1. Tim. 2. So farre off is it then that the kings as these Canons would haue them in such sort should be tractable and punishable by the Ministerie of Bishoppes whereas on the contrary such Ministers as their subiectes do owe to them all the foresaid homages euen to be them selues not onely to bee disgraded for default of this theyr dutie but also furthermore to bee punished according to the qualitie and quantitie of the faulte that they commit Now then that the kinges being soueraigne Magistrates haue preheminence dominion and lordship generally ouer all men of their kingdomes of what condition soeuer they be Rom. 13. as appeareth by this generall commaundement of the Apostles proposed by word distributiuely All persons ought to be subiect to their superior powers seeing then that the Bishops are comprehended in the same subiection from thence it ensueth not onely that they haue no right or power to depriue temporall Lordes of their estates and dignities but that contrariwise they ought to maintaine and defend them euen to death if need be Let such Bishops of Rome consider therfore these things and remember themselues what Salomon saith Prou. 19. that it is not conuenient for the seruaunt to rule ouer Princes and for the more celebrate commendations of them the holye Scriptures doe adorne them with the titles of diuinitie Iohn 10. When then the Bishop in stead of reuerencing and respecting his king doth lift himselfe vp against his Maiestie he committeth two other abhominable faultes The first is where he detaineth vniustly that which he oweth to another The second is that hee is a rebell traitour and felon in lifting vp himselfe against his Lorde to whom hee is in subiection by the lawes of God and nature The conclusion is then that a Bishop yea were it the Bishop of Rome vndertaking to destroy and ouerthrow the state of a king is worthie to be hanged S. Iude speaking of such people S. Iude in hâ—â— epist sayth that the obscuritie of darknesse is prepared for them And heere it will not serue sufficiently for him to arme himselfe with a pretence of a Romish preheminence seeing that it hath no proppe nor foundation in the Scripture Let the greatest amongst you be as the least saith our sauiour Christ it was not so from the beginning Luk. 12. Mat. 19. The contrarieties and absurdities which are founde in the Canons and decrees of the Popes doe witnesse sufficiently with what spirite they doe proceede and doe shewe what credite and authoritie ought to bee giuen to them Petrarke who as one that had more knowledge than anye of his time did call Rome the hell of the liuing and the prison of wrath Notwithstanding these leaguers woulde make vs beleeue that when such Bishops shal commit the greatest and most enormious faultes of the worlde such as are their conspiracies against the soueraigne magistrates giuen and appoynted of God that they are mooued by the heauenly inspiration The wise king may heere consider to whome it doth appertaine to destroye the councell of the wicked Prou. 20. as Salomon sayth to turne the wheele vpon them God punisheth such when it seemeth him good It is verie true that the not punishing of these kinde of people proceeding from the ignoraunce and negligence of the soueraigne Magistrates is the occasion that these doe giue themselues leaue continually to do like faults hoping that it will be alwayes with them as with harlottes 2. Pet. 3. which perswade themselues of no punishment for that they alwayes keepe themselues in Townes or publike Stewes of the common-wealth thinking that they are not only tollerable but also to bee maintained as those of Rome But if this iniurious time causeth that there is not founde a Magistrate at this daye in the earth which dooth repaye suche by Iustice when as they manifest themselues to bee seditious trayterous schismatickes heretikes murderers Sodomites Magitians and Atheistes the vengeance of God in the time appoynted can verie well pay the interest of such attentions and dilations This is heere spoken vpon the more than diuelish sawcines of the Bishops of Rome 2. Thess 2. the which by decrees and Canons as Giantes doe take in hande contrary to the ordinance of God not only to disgrade but also to kill and exterminate the
princes of the earth This is no meruaile then seeing the Pope challengeth power also ouer the Angelles Let vs continue the examination of this Article The Author addeth by exclamation and parenthesis that for the cause of heresie such canons doe disgrade euen to the Pope desiring to affirme notwithstanding that hee is erected aboue all Monarkes of the earth What greate admiration is this as if it were not knowne that all men receyuing a charge of the Bishop receyueth it with condition to bee deposed If hee becommeth an heretike the word of God doth declare it manifestly and the euill is that in thy place the practise doth oppose it selfe Admit this yet it is denied that hee may take in like manner frō the kings of the earth Tit. 3. because that amongst other thinges their charge is different from the ecclesiastical because they haue receiued their politike administration without such condition But if it doth fall out that a prince should be censured touching the depriuing him of the goods honors of this world it belōgeth to a politike conuocation of estates not to ecclesiastical persons And proceeding the Monke addeth that these Canons do absolue release all subiectes from the obedience that they owe to their Lordes or kinges being heretikes Now for the answer It hath been said proued against such iniustice that God raigneth ouer kingdoms establisheth those whom he pleaseth be they faithful or infidels I haue called thee saith the lord to Cirus Isay 45. although thou hast not knowne me and I haue named thee by this name to the ende to make the nations subiect vnto thee This is here saide of Pagan princes Now let vs enter into the cōmon-welth of Israel where the church of God was and where all the kings ought to haue made profession of the true religion There were found many heretikes before and after their comming to the kingdom neuertheles not one of them was euer deposed for heresie To bee shorte neither the Prophets Iesus Christ nor his Apostles haue euer taken away Ier. 27. Luk. 20. Rom. 13. or abolished the dignities and pollicies of the world for such respects but rather haue maintained and confirmed such magistrates in commaunding to giue to Pagan Princes the things which God hath ordained assigned for them Heere thou doest reply that seeing that we ought rather to obey the creator than the creature if it commeth to passe that the seruice of the king doth detract vs from the seruice of God wee ought to leaue the lesse to obey the greater The answere is that this maxime is verefied in it selfe but very badly applyed to that which is the question beeing considered that they doe obey the creator which do obey his commaundements as concerning their dueties which they owe vnto their soueraigne Magistrate And if for the cause of religion he would draw thee from the seruice of God then the Prophets Iesus Christ and his Apostles commaund thee not to digresse from it so farre off is it that thou shouldst roote him out that contrariwise thou oughtest to pray to God for him because hee hath the hearts of Princes in his handes and otherwise Prou. 21. Math. 10. they commaund thee to endure persecution or to flie and go some where else If these be not thy proceedings thou art no disciple of Christ Let vs see how thou doest borrow the examples following The first is of the bande of wiues towardes their husbandes The second is of children towardes their fathers The third is of seruantes towardes their maisters Where thou saiest that in the case of heresie such bands do cease and from thence thou dost inferre that for the same cause the band of the subiectes towardes their Princes ought to cease Now for aunswere I say that the antecedent is false and that the consequence is not true Beginning at the first example thou doest alleadge and apply falsly for the text sayth word for word That if any woman hath married an infidell and if hee is content to dwell with her let her not depart from him 2. Cor. 7. Where it is added what knowest thou woman whether thou shalt saue thy husband or not that is to say by praiers instructions and good conuersations It is well sayd in the text that if the infidell or vnbeleeuer will departe let him departe But such a seperation commeth not from the beleeuer but from the vnbeleeuing Behold how thou doest falsly alleadge the worde of God And in respect of the second example all men know that amongst the dueties of the worlde the obedience of children towards their fathers be they beleeuers or vnbeleeuers is so generally and profoundly imprinted in the brest of mankinde that aswell the lawes diuine as humane doe commaund it alwayes without exception so clearely that to dilate these thinges by examples and textes is to sowe nothing else but wordes of wisedome in vaine Terent. A Pagan would aunswere that nature could not breake this duetie If some of your Canons haue giuen him such great authoriti◠as thou talkest of it may bee aunswered that the anthors of them were worse than infidelles And as for the third example taken from slaues Mat. 5. which may in case of heresie saiest thou in like sorte abandon theyr maisters To aunswere that Saint Paule the Doctor of the Gentils doth tell thee that thou doest lye when hee commaunded seruantes in his time to obey theyr Maisters which were for the most part infidels saying Seruants Ephes 6. Gen. 14. obey them which are your Maisters according to the flesh for so Ioseph was obedient vnto Pharao and also to his first Maister and Abdias to Achab his Lorde which was an heretike 1. King 28. and moreouer an hypocrite and a persecutour of the Church If then because of religion priuate men maye not leese their right which they haue ouer their seruants much lesse then shoulde Monarkes leese the obedience and acknowledgement which is due vnto them from those whom the Lorde hath subiected vnto them by diuine and humane right otherwise I pray you what maner of arguing wold this be if a prince disobeyeth God in a pointe of religion then it is permitted to take his scepter from him Now I must enter into the great denth of the Romish excommunication by the Ministerie whereof this leaguer doth pretend to curse and roote out aswell the king as the nobles and other subiects which do take his part He saith then that if a prince be excommunicated the Canons doe forbid that any obedience should be giuen vnto him And comming from these to Hypothese he produceth the sentence of excommunication of Pope Sixtus the fifth of that name denounced against the king in the yeare 1585. the ninth of September beginning thus we do establish in the full power which the king of kinges hath giuen vs c. in the which are comprised the nobles and other Catholicks which do
neither iust nor reasonable to vse the same rigour forme and fashion to a soueraigne Prince beeing the lieuetenant of God as is vsed to his subiects amongst others the example of Dauid sufficeth as a witnesse And in the third place for to speake the truth such principals of the people haue not bene punished for the cause of heresie but rather and principally for the cause of their fornication being qualified euen as Saint Paul declareth to the Corinthians 1. Cor. 10. where alledging this historie he onely maketh mention of the aforesayde fornication the which idolatrie hath not beene accounted but as accessarie seeing that the intention of these back-sliders was not to commit idolatrie but onelie to commit fornication Beholde then the allegation of this text is altogether from the matter and verie foolishly and falsely applyed Of the selfe same nature is the interpretation which thou giuest of that which followeth out of S. Math. 18 Matthew where our sauiour Christ would haue him holden for an heathen man which will not obey the church and also out of the which text thou drawest the like conclusion The answere is that there he speaketh of particulars and not of soueraigne magistrates Secondly of an ecclesiasticall censure and not of a politike Thirdly the being taken for a pagan did not nor yet doth take a waie the politike rightes of this world which the Lorde giueth as well to princes as to their subiectes The interpretation then which thou giuest to this text is altogether repugnant to the intent of the spirite of God Chro. 21 To this may bee applyed sayest thou the example of the towne of Libna belonging to the Leuites which reuolted from king Ioram because of his idolatrie Wherefore the holy historie sayth that he had forsaken the Lorde God of his fathers To proue then that such an example is nothing at all to the matter but rather tending to mutinie and rebellion the reasons are these The king hath not forsaken the God of his fathers and to proue that this is true the holy Scripture doth describe and propose the same God vnto vs to be creator of all the world Gen. 1. the redeemer of them which beleeue in him and obey him according as hee hath commanded in his worde Eph. 1. they then which doo so acknowledge this onely God of our fathers Father of our Lorde Iesus Christ Matth. 11 by whom onely he hath reconciled the world to himself following all the mysteries of our redemption 1. Cor. 5 which they ought to perfite and accomplish in him the onely Christ Act. 4.12 Forasmuch as there is no other name vnder heauen by the which men may be saued This father of Iesus Christ and of all faithfull Christians is the God of our fathers as the heauenly oracles doe witnes vnto vs. Now the king beleeueth in him as such a God approueth him as such a one wherevppon it followeth that hee hath not forsaken the God of our fathers Secondly thou oughtest to know that the contract of alliance betweene God and the Iewes did more concern diuine religion than humane policie Wherfore there was such a reciprocate subiection required betweene the kings of Iuda and theyr subiectes as a thing that was not else where And for the last poynt Ioram pretended to cause the people to commit idolatrie against God the which our king would neuer do nor practise Thou turnest awaie then from this example as also from the two following 1. King 15. 2 King 11. of Maacah and Athalia which thou doest associate with him And as for the first let it be considered that she was a subiect deposed for idolatrie and not a soueraigne and that in the Country of Iuda And as for the other she was a traitor and an vniust vsurper of the crowne which had massacred the two inheritours of the realme and therefore was forsaken of those which did belong vnto her hauing the gouernment of the yong king Ioas. This was then the vniust vsurpation of a kingdome that was the occasion of this wicked womans death and not heresie Heere ought I to speake one worde and one for all of the pretended eloquence but I will leaue it vnto the young Orators and those wicked wretches who desire to shew vnto the world Howsoeuer it bee they care not the smoakie stinking exhalations of the same the which thou doest euaporate at all times as well in this thy first Article as also in those that followe thereby to discharge thy Prince Thou makest the qualitie of the vessel to be knowen by the stinking smell that commeth forth of it The names signifie the things I will content my self to vse simplicitie and sinceritie according to the property of the truth aduertising thee that verba voces non leniunt dolorem Wordes and voices do not asswage griefe And by thy maiesticall iniurious speeches thou doestaccuse the king to haue vsed many and diuers actes of hostilitie in the warres which hee hath had heretofore Vppon the which thou canst not denie these two tryed truthes the one that he hath had a iust calling and necessarie occasion to defende himselfe against the forces of Guyfe his enemie and the other that hee hath by diuerse sufferances and alterations in comparison playd the part of an Angell whilest that they playd with him the part of a Deuill vntill that time that by such proceedinges you haue obiected against him that hee hath vsed subtletie to get aswell the good opinion of one as of another But goe in one accorde your floutes and let vs see the last poynt of of this Article which is contained in the first to the Cor. where the Apostle doth reprehend the faithful Christians 1. Cor. 6 which hauing matters of controuersies amongst them go to plead them before Iudges being Infidels not among themselues showing them that it was euil done to submit themselues to the iudgment of Infidels that they rather ought to take the least amongst them appoint them for their Iudges Wherupon this Ligall Doctor saith that it is a very reprochfull thing to Catholickes to receiue him for king which is now in the kingdome the which he calleth more outragiously than before one that is falne a relapse an Apostata frō the Christian religion concluding that the Catholickes ought rather to chuse the least amongst themselues to bee theinking than to submitte themselues vnder the yoke tyrannical gouernment of an Heretike Thou saiest all this But if the heauens should fall what a noise would there be Neuertheles yet let vs examine the fame The agreement of the personages as thou comparestable in one with another doth prooue that the thing of it selfe i◠nothing at all alike nor to the matter for to compare the particular scandale which the Corinthians did giue in going to pleade their matters before heathen Iudges with the generall right due to Infidell Princes that doth nothing at all
helpe the king as fauters of heretikes To answer the same and for the more briefe and easie vnderstanding of this matter of excommunication it is requisite to diuide it into foure parts The definition of the thing shall be the first The second shall comprehend the authoritie and calling of those who ought to excommunicate The thirde shall haue regarde to the qualitie of the crime together with the ende of the censure The fourth shall intreate of the commodities and rightes of this present life to knowe whether ecclesiasticall iurisdiction hath power to depose them from their proper rights or not The worde Excommunication is defined in this manner Excommunication is a bannishment or reiecting of an obstinate sinner beeing hardened in his sinne the which is throwne out of the company of the faithful by the iudgement and sentence of the Church by the authoritie of Iesus Christ following the rule which is contained in hys worde The which ecclesiasticall punishment is ordained as well to cause the sinner to repent and amende as also for the edification of the foresaide Church The seconde parte is touching the persons which ought to pronounce such sentence of excommunication for if it be proffered done by a man hauing no calling it is nothing like as a band made without forme of lawe It is necessary therefore to knowe in generall that the power of excommunication is giuen to the church as Iesus Christ doth witnesse in the Gospell written by S. Mathew Mat. 19. where speaking of him that will neither hear in particular nor in the presence of one or two witnesses his brother which then hath offended commaundeth the partie offended to tell such his rebellion to the Church as to the which the iudgement and acknowledgement of the censure which falleth to him that hath offended doth belong After the Maister Saint Paule his Disciple speaketh thus of the proceeding of excommunication holden agaynst the incestuous Corinthians 1. Cor. 5. I haue determined saith he as being present that he which hath done this thing be deliuered c. And afterwards adding you and my spirit being assembled with you in the name of our Lord Iesus Christ to deliuer I say such a man to Satan for the destruction of the flesh to the end that the spirit may be saued in the day of our Lord. It may be seene then that this iudgement is deferred to the Church which chuseth a certayne number of men to the which shee giueth charge to watch ouer the flockes and to haue certaine knowledge of him which hath offended to bring him backe againe to the trueth to the ende that if there doe fall out the censure of excommunication it maye bee doone by the sight and agreement of the Church Mat. 16. according to the authoritie which Iesus Christ hath giuen her This is then a certaine token that the obstinate sinner ought to be excommunicated in the same Church whereof hee is a member and in the which the fault hath beene committed to her greate offence And because that excommunication is the last and moste seuere ecclesiasticall censure against the sinner therefore it is good to proceede in all thinges deliberately by good counsaile Epist lib. 3. Epist 19. and manifest proofe of the cause Wherefore S. Cyprian sayth that the Bishops of his time did call the other Bishops of their prouinces when there was any question of excommunicating the rebellious and obstinate Where it appeareth that there is found no such matter as in the Romish proceedinges seeing that they excommunicate not onely those which be not of their diocesse but all other out of their prouinces as they thinke good ouer the which they haue no more to do than this my leagued Monke hath ouer the Tartarians This abuse doth aggrauate it selfe the more in as much as the Popes beeing accused of manye crimes doe notwithstanding iudge them which are their accusers where we may not omit that of old time our Fathers did ordaine and appoint those things which they thought conuenient profitable and necessary for the correction of those which did belong vnto the French Church without going into Italie a as is prooued and shewed amongst others by the authour of the abuses and nullities of the Bulles of Pope Sixtus that dyed last the which dooth shewe by many examples Aim lib. 5. cap. 26. that the Bishoppes of Fraunce warned Pope Gregorie the fourth which came into the Realme with menaces of excommunications to the king that if hee did enterprise any thing against him in steade to excommunicate hee shoulde returne excommunicated Likewise it was tolde him that it was neuer seene that a Pope not being desired should euer meddle with iudging the rightes belonging to kingdomes and that the Frenchmen had alwayes accustomed to liue in libertie for the maintenance of the which they were resolued not to spare their owne bloud And lastly they tolde him that kingdomes were neuer gotten by excommunications From all which reasons it followeth that the French men haue no reason to seare the Popes encommunications If it falleth out that anie of them do cōmit anie offence they may go to the Bishops of Fraunce which ought to reduce them by faire meanes censure them accordingly without suffering them to go to Rome And for the third parte of the excommunication touching the person excommunicated together with the ende of such censuring First I sayde that it is necessary to admonish the culpable by all faire meanes euen with teares as also to heare and vnderstand him in all his reasons plaintes and iustifications to knowe thereby whether he bee duely informed of the accusations or not Now there hath beene no such obseruations in the foresaide sentence of excommunication from thence therefore againe it followeth that it is not onely a nullitie but also a detestable abuse That which doth also againe appeare for the third is the qualitie of the pretended crime of heresie wherewith the Pope accuseth the king forasmuch as it is verefied that suche a proposition the Romane Church hath neede of reformation is nothing at all erronious and much lesse hereticall Lette vs now behold the end of excommunication It hath beene sayd that it hath respect vnto the repentance and saluation of the sinner wherefore I desire all that be truly religious to confider whether the Pope indeuoreth himselfe to this ende when he excommunicateth kinges they shall find that he doth not Beholde let a Prince bee a tyraunt a whoremaister adulterous a rauisher a drunkard a blasph emer and an Atheist doing as much of these thinges as he will yea although hee bee quallified with all such vertues yet the Pope will not once deigne to tell him of the least of them no not to his Bishops so farre off is hee from speaking of the excommunicating either of the one or the other for such respects reseruing the thunderbolts and threatninges of the same onely against those which doe talke of the abuses
the Lord will blesse their labours with a double blessing and instead of loosing their souls as thou saiest they shall saue them seeing that it is written of those which are instrumentes of iustice Dan. 12 that they shal shine as the stars in the firmament The eight Article NOw let vs come to the eighth Article there hath bin answere alreadie made to the seuenth to that which the monkish Leaguer saith heere that the Catholikes which doe helpe the king doe make a double schisme the one in regard of the Pope the other in regard of the generalitie of the realme And for the qualifieng of the first he turneth himselfe to call the Pope as aforesaid the chiefe vniuersall soueraigne pastor of the church to the which saith he that obedience is commanded vppon paine of death Deuteronomie the seuenteeth Chapter Now the answere to this is as hath bene before saide that all Christian Catholikes are bound to maintain their kings and Countrie And also that belongeth to Princes of the earth to beare rule and authoritie and not to Bishops and as for the point of religion hee of Rome hath nothing to doe no not halfe a league out of his diocesse so farre off is he from hauing anie thing to do ouer all France Deu. 17 Num. 16 Wherevpon it foloweth that the example of Corath Dathan and Abirom with the text of Deutronomie which thou alledgest make nothing to the matter First beeing considered that the charge of a soueraigne high Priest whereof Moses speaketh Heb. 8 was giuen by diuine institution and particularly vnto the Iewes figuring theyr Messias our Lord Iesus Christ the which was ended at his death This is then an errour yea heresie it selfe to call a Bishoppe at this daie by that name and to constitute him in the same degree The which shoulde bee to bring Christe backe againe from heauen Rom 10 as if hee had not ended the figures of the lawe Secondly the example of Corath touching the other schisme doth playnly shew forth those which doe reuolt from theyr soueraigne magistrates and those also which will not acknowledge them as Magistrates such a one was Corath and his accomplices Num. 16 when as they woulde not acknowledge Moses anie more to bee theyr head Seeing therefore that thou and thy companions do the like vnto your king it followeth that ye are culpable of the schisme which falsely yee impose vppon others In dooing thus you imitate Achab when as hee asked the Prophet Eliah 1. Kin. 17.18 saying Art not thou hee which troublest all Israel Vppon the which like occurrence wee may also aunswere with the Prophet That it is thou thy selfe and the house of thy Romish Father It appeareth thhrefore agayne and alwayes wyll that thou doest falsefie these textes and examples in applying them for an ambitious wretch which hath nothing at all to doe in Fraunce Thou hast then fairely tormented thy selfe in calling thē rebels heretiks which will not admit of the primacie of Rome for an Article of the faith France hath the iurisdiction aswell of ecclesiasticall as politike matters in it selfe and wherewith the inhabitants of Rome haue nothing to doe Also know this that there are in this realme as learned Bishoppes iust and wise as there bee anie in Italie Finally it hath beene prooued that thy Romish preheminence is altogether contrary to the cōmandement of the sonne of God 2. Thess 2. Luk. 22. which hath expressely forbidden such dominations to Bishops when he sayth that the kinges of the nations beare rule ouer them but it shall not be so with you Thou att afraide that the abolishing of some ecclesiasticall abuse shoulde doe some wrong vnto thy belly but ieast not at it Cast thy selfe and thyne affaires vppon the Lorde and so thou shalt haue rest in thy soule And as for the rest of thy infectious smokie slaunders which thou doest continually blast out of thy mouth against thy king I leaue them vnto the disposition of the windes And yet in the meane time remember with thy selfe what iudgements the Lord threw vpon the heade of Semei for the like offence 1. Sam. 16 The ninth Article IT followeth in this ninth article to shew how this Criminate Monke doth accuse the Catholickes with periurie which will not reuolt nor carry Spanish heartes but for proofe wherof he neyther knoweth how nor can alleadge any other text but the forenamed pretended statute contained in the fourth Article wrested as before Thou doest heere inuite mee to these repetitions yet aunswere mee once againe I pray thee Letting that passe seeing that the best and greatest part aswell of the Nobles as of the thirde estate of Fraunce haue neyther promised nor sworne as thou wouldest make them beleeue wherefore wee ought to obserue that which followeth If a man be bound by an oath to some iust and necessary duety towardes his countrey hee ought not to falsefie it by any preiudiciall promise which shall bee contrarie to the same being first made Now let vs applye this thing The Gentlemen of Fraunce by the abouesaide fundamentall lawe haue plighted their faith and homage vnto their king in promising to defend him together with the estate of his kingdome whereupon it followeth that neyther at the instigation of the Guize the Spaniards nor the Popes they ought to breake theyr first oath Math. 21. Thou sayest that Religion beeing of greatest importaunce dooth absolue them in such a case But thou mayest bee aunswered beyond that which hath already been spoken that it doth rather ratifie and confirme suche dueties than otherwise And as for the great importaunce thereof the which is spoken for other respectes touching the seruice of God beeing spirituall and heauenly which dooth nothing abolish the priuiledges and rightes of the gouernours of the worlde Where doest thou finde that Guyze or that a Bishoppe of Rome haue any right or reason to dispence with the subiectes for breaking theyr oathes which they haue made vnto theyr kinges The Pagan Priestes neuer produced suche a detestable and horrible Maxiome Remember thy selfe of the oath whiche Herode made Mat. 14. which cost the Church the death of Iohn Baptist Wherefore I demaund of thee was this tyraunt bounde to effecte his promise yes as much as if hee had beene bound to haue made two deuils of one And if a man bee bounde to kill his children hauing promised and sworne it to God Doest thou not knowe Isay 45. that it is neuer lawfull to sweare to doe euill Let vs nowe applye this physically Thou and thy lyke haue induced some Frenchmen beeing euill aduised and worse infourmed to the supporting of the Spanyard and Lorrayne towardes the thrusting out of the King and for the bringing in of an inquisition and a straunge gouernement From thence is it come to passe that many of the Gentlemens consciences of Fraunce hauing knowne and considered the iniquitie of the enterprise are readuised and
repentant for being wrapped within the aboue named condemnation of Chore Num. 16 who will denye that they haue not had iust occasion to doe this But because thou louest bloud thou wouldest induce it to the example of Herode to the ende that they maye bring thee a thousand heades to dedicate them vnto the same sacrifices as Busiris did when hee sacrificed his hostes to Iupiter Take heede that thou art not taken as the Dragons are Plin lib. â— cap. 12. which sucke vp so much bloud from the Elephant that they make themselues drunke and so they dye This is nowe aunswered and sayde vppon the generallitie of thy question And nowe I come to the particular poynte where thou doest alleadge two quotinges of Scripture for the vpholding and maintenaunce of thy lewd and wicked swearing the one out of the nineteenth Chapiter of Leuiticus Leuit. 19. Deut. 23. and the other out of the three and twentith of Deuteronomie In the first it is sayde You shall not sweare by my name in telling of lyes And in the second it is sayde Thou shalt performe thy vowes which thou hast vowed vnto the Lorde thy God Wherevnto I aunswere that in such preceptes and other suche lyke alwayes two thinges are to bee vnderstoode and forbidden The first is that there bee no euill kinde of swearing suche as is when any one bindeth himselfe to vndertake execute some wicked things And secondly that wee ought alwayes to rule and square our oathes to the will of God specified in his worde for if one offereth him the price of a dogge Deut 23. it will be vnto him abhomination much more then the bloud of mankind the which notwithstanding this Monke of the league desireth aboue all thinges This beeing heere admitted the third text which thou alledgest out of the fift chapter of Zacharie maketh clean against thy selfe Zacha. 5. seeing that it is a false kinde of swearing by the name of God when one sweareth otherwise than he hath commaunded and also when one sweareth to do euill Those which so prophane the name of God ought to feare the curse and iudgement which thou talkest of but those which do obey him need nothing at all to feare Thy proposition then is found altogether to bee false and wicked And to this ende praising and approuing the massacre which the Iacobine frier thy brother coÌ„mitted thou sayst thus of the last king that God hath confounded him as if God the deuill had conspired together such an abhominable facte Doest thou not drawe vpon thy selfe the vengeaunce of God in iustifiyng of such wicked crimes The weapons of iniquitie are in your habitations sayth Iacob Gen 49. Cursed be your wrath and furie for it is impudent and wicked Thou wouldest bee ignoraunt of this that the murderers shall not inherite the kingdome of God Gal. 5. Canst thou better iustifie the moste horrible massacre of the Pagans Thou wilt alleadge heere the example of Pope Sixtus thy soueraigne which hath approued the same iniquitie by an expresse booke and thus much for this The tenth Article THe malcontent saith in this Article that the Catholickes which accompany the king do fall into perpetuall infamie and cause the kingdome likewise to be accounted infamous as two or three of his Canons dâ— import being framed to his minde This obiection I saye hath beene aunswered in the fift Article and heere onely will we adde that the infamie of a kingdome consisteth in the abuse of Religion ignorance Atheisme Epicurisme schismes rebellions barbarous actions cruelties and lewd riotousnes in the trade of which iniquities the children of the league are most skilfull yea euen without comparison of any others As the proceedinges in receiuing the Spanyardes into Fraunce doe witnesse to whose credit these traitors of all men most wretched and infamous do sell theyr libertie and the libertie of their kinsfolkes wiues and children without taking any pledge of them for the same Can ther be a more infamous thing thoght of then this as so to yeeld themselues as slaues with reioicing of heart to the Spanyards To the end to be one day handled by him not onely after the manner as Pharao in olde time vsed the Israelites in Egypt But in like manner as hee himself handleth vseth the Mores aswel those of Africa as of India And thus maye the infamous of the kingdome be easily discerned which are not those which woulde defend and deliuer it from such hardshippe and slauish seruitâ—de Alas it is knowne wel enough that men naturally do loue their owne libertie from whence proceeded this ancient prouerbe which sayth that libertie is better than all the golde in the worlde Neuertheles these madde people enemies to themselues would be ridde of it as of a thinge of small value or price Wherefore this doth verefie that if there be any infamous wretch in the worlde that thou art he which by thy vnnaturall precepts dost cause the holye Christian religon so farre forth as in thee lyeth to be had in execration and holden in contempt of all barbarous people which can but reade thy prophane writinges tending altogether to the desolation and ruine of thine owne countrey The eleuenth Article LEt vs passe the reste of the Articles and come vnto the eleuenth which importeth that the aforesayde Catholickes doe betraye theyr Mother Church in suche sorte as Iudas did his maister Christ or as Sonnes that will not succour theyr mother when as one woulde strangle or choake her And afterwards comming to the application this Criminall Iudge calleth the king the capitall enemie of the Church and the Catholickes which followe him his hang-men denyers of Christianitie companyons of Nembroth and more barbarous and vnnaturall than the Scithians To beginne mine aunswere with I woulde haue thee first assure thy selfe that thou wilt bee garnished with defaulte of proofes as much as euer any man was that hath made a trade of dawbing paper Verefie thy propositions by good textes and argumentes and if it commeth to passe that thou hast any reason it shall bee graunted but if contrarywise then the lawe is agaynst thy selfe And if beeing not willing to proceede anye further then holde thy peace for thou declarest thy selfe to bee vnworthie of anye writing or aunswere For the which purpose sirst I heere aunswere thee that the diuerse charges and different callinges ought to bee distinguished to the ende that the Shoomaker maye not meddie with the Taylor nor the Blacke-smith with the Locke-smith Nowe if the Mechanicall artes doe require such an obseruation much more then those of liberall sciences and a great deale more those sciences and diuersities of estates which concerne the generall and publike administrations of the worlde Euen as the Apologie of Ioathan doth teach vs Iudg. 9. saying that the Olyue tree dooth contente her selfe with her fatnesse and the figge tree with her sweetnesse without that that either of them dooth trouble each others tree