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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	common_a	king_n	time_n	5,545	5	3.5263	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20596	The masque of the League and the Spanyard discouered wherein, 1. The League is painted forth in all her collours. 2. Is shown, that it is not lawfull for a subiect to arme himselfe against his king, for what pretence so euer it be. 3. That but few noblemen take part with the enemy: an aduertisement to them co[n]cerning their dutie. To my Lord, the Cardinall of Burbon. Faythfully translated out of the French coppie: printed at Toures by Iamet Mettayer, ordinarie printer to the king.; Masque de la Ligue et de l'Hispagnol decouvert. English	L. T. A., fl. 1592.; Munday, Anthony, 1553-1633.	1592 (1592)	STC 7; ESTC S100421	72,125	152

GOD and consequently to such as he hath placed ouer vs Kings Princes and other theyr Lieuetenants for the chastising and punishment of male-factors and sounde assuraunce of the good To resist the King and hys seculer authoritie is to ryse against GOD the Authour and protector of royall dignitie by which Kings raigne and the Princes of the earth exercise iustice towards theyr Subiects By which the wise are maintained Rebels prostrated theyr enterprises ouer-throwne and the iniury doone to the blessed and annoynted of the Lord searched into and venged wyth seuerity The antiquity of the Royall estate is most excellentlie noted in the holie Scripture and recommended in Melchisedech King of Salem in the tyme of the great Patriarch Abraham long before Moises Kings depend and are established by God ouer theyr people God sayd to the people of Israell When thou art come into the land which the Lord thy God giueth thee and enioyest it and dwellest therein and if thou shalt say I will sette a King ouer me like as all the other Nations that are about me thē thou shalt make him King ouer thee whom the Lord thy God shal chuse from among the number of thy Brethren and thou maist not sette a stranger ouer thee that is not of thy Bretheren Since thys Lawe in the tyme of Samuel the Israelites desirous to vse theyr priuiledge receiued of GOD demaunded that a King might goe before them leade theyr warres defend theyr Countrey and venge them on theyr enemies euen as by all other Nations they behelde the Maiestie royall to florish and be aduaunced Which by the commaundement of God was graunted to them wheron succeeded Dauid chosen according to Gods owne hart and so continued this dignitie among the Israelites tyll by the deuision of the people diuorce of the auncient Religion it was tottered and shaken and afterward in the ende dissipated and brought to nothing Neuerthelesse what captiuitie ensued on the people of the Hebrewes what-soeuer strange Kings were commaunded them yet had they euermore in chiefe commendation the Royall greatnesse and were instructed by the Prophets to obey and pray for their Kings yea although they were Ethnickes and Pagans in so much as GOD had appointed them theyr Lords during theyr bondage and captiuitie Subiects ought in all feare to submit themselues to theyr Princes not onely the good and humaine but those likewise that are stearne rigorous for this is agreeable to the wil of God If any one for the cause of hys conscience towards God endureth vexation and suffers vniustly our God in no case will permit the Seruaunt to contend against his Maister nor the vassayle to take vp Armes against his King But the King sayst thou is contrary to thee in doctrine what dooth thys pretence auayle thee when were he contrary in doctrine and as impious and sacriligious as thy selfe yet it followes not that iustly thou art to reuolt from him to make warre vpon him to attempt hys life and the spoyle of his estate It is certaine that Saule for hauing contraryed Gods commaundement in pardoning the Amalechites whom he should haue put to the sword hee was giuen ouer to the euill Spirit who by times tormented him and declared him vnworthy of the Realme Notwithstanding was it lawfull for any liuing man among his subiects to enterprise against him So much wanted it in Dauid himselfe who coulde finde farre greater occasion to doe it than any other not onely pretending to the Crowne hauing beene before by the Prophet Samuell annoynted King of Israell but also carrying in memorie the iniuries he receiued of Saule day by day in recompence of his good and faithfull seruices albeit he were a fugetiue he his father and all his race albeit in despight of him through cruell indignation Saule had caused to be slaine the sacrificing Priests of God to the number of foure score and fiue that wore the linnen Ephode besides discomfited their cittie Nob in the same rage slewe with the edge of the sworde so many men women children yonge sucking Infants Oxen Sheepe and Asses as were there to bee founde onely because the hygh Priest Ahimelech gaue Dauid to eate in extreame necessitie as also deliuered him the sword of Goliah being ignorant that he had fled the Court and was in Saules displeasure Although that Dauid was searched through all the corners of Israell in the Mountains Deserts Rockes and places very neere vnaccessable although that Saule had appointed concluded his death and Dauid hearing this sentence well knew himselfe to be innocent although that God had giuen the King into hys handes and easily hee might haue put him to death Yet had he no will to touch the person Royall assuring himselfe that who soeuer durst be so hardy what good right to euer he coulde pretend in the cause yet should he not stande innocent before the face of God Which well hee witnessed in the Caue of En-gadi and in the Desert of Ziph euen there where soone after Saule was discomfited For euen as Dauid was hyd in the Rockes of En-gadi Saule beeing aduertised thereof tooke three thousand of the most chosen men in all Israell and so went to seeke Dauid and his men in sollitarie and vn-habitable places There Saule causing his men to come before hym went into a Caue to ease himselfe and Dauid and hys men remained behind within the same Caue whē as Dauids people thus spake to him Nowe is the day whereof the Lorde thy God tolde thee see heere I giue thine enemie into thine hand and thou shalt doe with him what thou pleasest Dauid behelde his enemy alone in a place conuenient farre enough from hys men disgarnished of defence and brought in all poynts according to hys owne wyll Hee coulde haue smytten hym without hazarding the meanest of hys people or without moouing his enemies troupe now could he haue left the Host a buried memorie of the place wher Saule had withdrawne himselfe that there should not remaine any tracke of hys entrance or foorth-comming Albeit he knew by thys deede he should be deliuered from all hys enemies at once and aduanced to the Maiestie royal promised him before notwithstanding hee was so farre of from reknowledging the ingratitude and ill will of the King as secretly hee arose and cutting a peece of the skyrt of hys garment beeing yet touched in his hart because he had done so much he sayd to hys men The Lord keepe me from dooing that thing to the King my Soueraigne Lord Maister the Lords annointed let not me lay my hand on his person that is sacred and annointed For albeit hee is nowe in my power to reuenge my selfe yet will I not doe that which I knowe is defended and prohibited by God seeing he is annointed of him Thus Dauid appeased the people wyth hys words and woulde not permit them to ryse against Saule notwithstanding all the reasons they

holy Scripture see the outward part but God onely regardeth the inward God reserueth to himselfe the examinations of the intents and thoughts of men wherefore presumest thou then to iudge the hart of thy Soueraigne when thou sayst he will doe but as such a King or such a Queene Art thou a Prophet or hath GOD reuealed to thee the minde thoughts of the King It is not for thee beeing a seruaunt and Subiect to iudge thy Maister but it appertaineth to the Maister to iudge his seruaunt thy offences are the cause of thys temerarious iudgement A man can haue no better censure of others then of himselfe for he is of this nature that he thinkes others doe erre in what himself erreth so because thou art a lyar and deceiuer of thy King thou iudgest his Maiestie after thine own affections and in respect thou art not capable of any good therefore thou attributest an euill end to all good works eyther because thou valuest them as nothing or for the enuious wyll thou bearest to the King The Sunne whose radiant beames passeth thorow the glasse receiueth his collour of the same glasse in like sort the iudgement which passeth the hart of a wicked man must needes be wicked because hys hart is painted wyth a wicked collour so thy euill opinion of the Kings deedes proceedes but from thyne owne euill disposition A wande thrust neuer so right into the water seemeth crooked and broken euen so thy broken vicious and rebellious hart censureth the sound actions of the King to be broken as the sicke-man that reiecteth good wholesome meates and imagineth them to be bitter because himselfe hath lost his taste The deuill seeing hee could not ouer-come by slaunder the good workes of Iob iudged wickedly of hym that what he did was doone to an euill end and therefore he sayd to God The good which Iob did was rather for his owne profit then his loue King Dauid wyth a holie intent sent to visite Ammon King of Ammon to comfort hym after the death of his Father Nahas but the people sayd incontinent that Dauid had sent priuie Spyes for inuasion of the Kingdome So Leaguer in like manner thou interpretest to an euill end the good endeuours of the King as also of hys followers and faithfull Subiects The better sort of people because they are well minded iudge euer-more the better way and wyll themselues excuse the bad dealings of theyr neighbours so much as in them lyeth to performe Ioseph in Egypt excused so much as he could the mallice of hys Brethren who enuiously had sold him into that Kingdome saying to them That God had permitted it for their profit and the succour of so manie people Saint Stephen excusing before God the mallice of hys persecutours that stoned him sayd they did it through ignoraunce so to make lesser the faulte of hys enemies Euen so the mallice or good inclination of each ones hart is cause of their iudgements good or euill The naturall heate in a man that is healthfull of good nature complexion consumeth all that he eateth and conuerteth it into good blood as by the like example the man that feareth God is enflamed wyth his loue turneth what-soeuer he beholdeth to profit therby but the wicked conuerteth euery thing to euill A good man giueth credite to all good wordes sayth Salomon and thys facillitie in beliefe is not to be blamed in him but rather commended Thys is the holy simplicity of the Doue which Iesus Christ commended to his Apostles wherein consisted that they should not be malicious they should iudge well of all and take in good part what-soeuer they saw doone by their Bretheren The Gabaonites came to Iosuah with an euill disposed will and betrayed the holy person and people of GOD by theyr falshood deceits and so long as Iosuah with his followers did well these Gabaonites woulde not beleeue but that they were come to beguile them Charitie thinketh no euill or misiudgeth of anie one A good man hath no eyes to looke on the faultes of another but thou that art wicked hauing lost both charitie and the vertue of obedience thou considerest rashlie thinking others to be sinners and thy selfe iust Our Sauiour reprooueth thee where hee sayth Hypocrite thou seest not the great beame in thine owne eye but thou well notest the lyttle moate in thy neighbours eye It is a great matter that not caring for thine owne conscience thou art become so busie an examiner and inquisiter of the deedes of thy Superiours as thou wylt see and pry into theyr thoughts wherein thou shewest thy selfe but a foole that hauing to correct so many faults by thee committed beeing a Subiect thou wilt presume to iudge of thy King Prince as also hys Seruaunts whose deedes imploied to a good end by thee are misconstrued and iudged after thyne owne fancie In the old Law God forbad the Priest to iudge presently of the Leper but to let 7. dayes first be past If then God wold not permit the priest to iudge so suddainly of the Leper whom he manisfestlie beheld thinkest thou he wyl suffer thee beeing a Subiect to iudge of thy King and of the mallice which thou sayst is in hys hart where-into thou hast no eyes to discerne Thou Leaguer thou examiner of the hart and thoughts of thy King remember the chastisement of God on the Bethsamites because they would needes so curiously looke search into the Arke of the Testament as it passed thorow their Countrey 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 Arke inscrutable much more interiour and secrete are the intentions of a Kings hart and his seruaunts then were the tables of the Law the vessels for the Manna or the rod which was within the Arke of Israell If then thou weenest so curiously to sift and examine the thoughts meaning of thy King being good and iust yet notwithstanding interpreted by thee to an ill ende thou canst not escape the punishment which God inflicted on the Bethsamites iudge not then rashlie nor detract thy King The Apostle saith detracters are abhominable before God then speake wee in general how much more abhominable are such subiects as dare detract against their King and Superiours All these detracters and slaunderers promise to themselues by their rebellion a high step into glory hauing hetherto lyued at theyr ease on robberies and spoyles made on the faythfull French-men But ô God! howe farre of are they from theyr account hauing in hatred the bridge of true repentance with solemne acknowledgment of theyr offences ouer which all sinners that are Christians must of necessity passe What-soeuer good the K. doth thou art in such sort possest with the spirite of dissention as thou sayst it is no more then a Dreame or fantasie Thou blamest the Catholiques that they

treades your state vnder his feete but you drawe your weapons to helpe him to his enterprise Knowe ye not that alteration in all things but chiefelie in these publique affaires is most dangerous Without wandring for farre fetcht examples Phillip de Commines deliuereth one of the Realme of England where thorow the partialities betweene the Houses of Lancaster and Yorke each aspyring to the Crowne dyed in eyght and twenty yeeres more then four-score persons all of the blood royall with the verie flower of the English Nobilitie and infinite other valiant men the onely and best Souldiours in all the Land The other Lords were thrust in prison or banished passing the remainder of theyr liues very miserably in strange Coūtries In the end the two Houses being vnited by the marriage of Henrie the seauenth with Elizabeth daughter to King Edwarde the fourth all these troubles ceased See the hurt that ensueth by such deuisions 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 naturall successour of the Crowne shold endure any other to call his right in question by force of Armes to take it from him that is the most hardie valiant Prince on the earth and who hath learned to haue his Armour oftner on his bodie then the habit royall or the pompe and seruice that other Princes haue which lyue in quiet It is the common cause of all Monarchies to maintaine against the Subiects the estate of a iust and lawfull King and you beeing Noble-men that holde assuraunce of your noblesse goods and faculties of your King will not you maintaine the same against his Subiects and rebellious enemies The Lawe and custome of Fraunce receiued at the first establishing of the Kingdome dyd alwaies refer the Crowne to the next Male issue of the blood royall our Kings then heerin beeing giuen vs by nature mee thinkes there is no reason that any occasion shoulde remooue our estate The Crowne is seated in this so ancient illustrious and royall House of Burbon next succeeding that of Valoys discended of the linage of Orleance In the time of K. Charles the sixth thorowe the practises of the Duke of Burgundie who had made a League with the King of England against Charles Dolphine sonne to the King beside the exheriditation his Father made of him depriuing him of succession in the kingdome there was a certaine iudgment giuen against him in an assembly held at Paris wherby he was exiled banished the Realme beeing declared vnworthy there to succeede On this vniust iudgement he appealed to God and hys sword when the iustice of his cause beeing assisted by the inuincible power of GOD the Crowne was preserued for him and hee established with very wonderfull victories thorow all all his kingdome from whence hee chased the Englishmen beeing reconciled to the Duke of Burgundie and deceassed to the great griefe of all his Subiects leauing them in good peace quiet Whereby you may perceiue that albeit euery one was set against the true heyre to the Crowne yea the Father himselfe yet God in his admirable prouidence woulde not permit that the kingdome should be trans-ferred from the race and linage of S. Lewes neither is it to be doubted that his grace preuenting with the deuoire of all good and faithfull French-men but that it will be continued to all his posterity whereof this most famous and royall House of Burbon is the very neerest and onely heyre to the Crowne What cause then is there to prolong these ciuil warres troubles for the estate seeing we haue the legittimate successour Ah nothing els but absurd and monstrous ambition But some zealous Rebel tels me that he is an Heretique tush these are old stale lyes thys poynt if he were so seeing he demaundeth and offereth to be better instructed is not as yet discided To be an heretique as els where I haue said is obstinately to holde 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 hee giuen thee to vnderstand his ready will and intent Moreouer this is no argument and good consequent The King is not of our Religion therefore hee is dishabled from succeeding in the Crowne Thou argumentest very ill not like any good Logitian The debate thou vrgest for the Crowne makes a greater breach blemish into Christian religion then if willinglie thou didst consent giue him place as in dutie thou art bound to do seeing that right neither thou or hee can hinder from him to whom it appertaineth which thou hast neither eyes to behold or wit to conceiue If heerin thou mightst preuaile couldst thou be tearmed a good Christistian that flyes and abhors as a plague the ininfamous note of rebellion yea fosakes landes goods wife children and all to follow his King That tearme thou maist returne vpon thy selfe though now thou callest his Highnesse followers pollitiques and heretiques as pleaseth thee to baptise thē notwithstanding they are more assured of their fayth then thou art and better Chritians then any that take part with thee Of what Religion were our first Kinges of the Merouingians race vntill Clouis the fi●t king of Fraunce and first Christian King VVere they any Christians or knewe they what the name of a Christian was What were their subiects hauing receiued the Christian fayth Dyd they for thys cause refuse the obedience they ought in dutie Did they reiect chase or kyll them Ye shall not find one such poynt or anie History that maketh such mention But you Rebels that are too much at your case will not acknowledge your King who so many times hath protested to ye to preserue maintaine ye in your estates and in the Christian Catholique Religion vnder a shadow saist thou himselfe not beeing a Catholique Doost thou know the inward of his words purpose Is there any one can say that euer he falsified his fayth Hee hath sollemnely sworne to defende the Catholique religion as his proper life thinke then if it should be hindered although he neuer will goe against his owne commaundement thy selfe must be the onely cause therof Obey thē the King let the estate be brought againe into quiet and then thou maist assure thy selfe that when the King would alter any thing in Religion whereon I am perswaded he neuer so thinks he cannot do it nor is it any part of his intent You rather ought to pray to GOD with vs that he will graunt him grace stedfastly to embrace the Catholique religion to plant it heere mildly by reason and not force violence or fyre likewise to loue and esteeme so many valiant good French of contrary opinion that sell not as our zealous Leaguers doe theyr King and Countrey to the Spanyard It is not by blood and death to winne mens consciences