Now let vs come to the examination of the first Article , conteining , as we haue sayde , seuen texts of the Scripture , with the which this ligall Monke woulde helpe himselfe , for his better reiecting the king , if he could . The first therefore is taken out of the seuententh Chapter of Deutronomie , Deut. 17.17 where it is commanded to the people of Israel , to constitute ouer them the king whome the Lorde their God should chuse , comprised in the couenant which he had contracted with him : from the which place , the aaforesayd Monke doth drawe his conclusion , as aforesaid , that is to saie , that the king for being an heretike , ought not to be admitted to the crowne of France , no more then in oldettme a Pagan might to that of the Iewes . Therefore ( saith he ) the lawe of Moses , concerning the election of the kings of Israel , is morall , and by consequence , doth binde all Christians to the obseruation of the same . The answere to this is , that seeing Phisicke must be applied to the bodie that is diseased , let vs put the case , whether the question was , concerning a king being an Infidell , or an heretike . For the regard , namely , of such a soueraigne , I denie the proposition , the which I maintain to be false , for foure resons to be considered in the examination and circumstance of the text , Deut. 17 where Moses saith thus , Thou shalt make him king ouer thee , whome the Lord thy God shall choose , from amongst thy brethren : thou shalt not set a stranger ouer thee , which is not thy brother . Where , first of all is to bee vnderstoode , that the king which the Lorde woulde giue vnto his people , called in the Scripture , the annointed of the Lord , should be chosen after another fashion , and to another end than others were . Therefore Moses sayd , that God himselfe woulde choose this king , differing from them of other nations , for that hee woulde haue him represent and figure the Messias , his sonne , beeing king euerlasting , and redeemer of the world , and that he would haue him to raigne ouer an holy nation : which priuiledge giueth vs to vnderstand , that these sacred kings were holy , and separated from others . Wherefore Moses in this text , 1. Sam. 10 and the historie of the Kings doe witnesse , that theyr election proceeded from God , & not from the people , for which respects there was a separation and a difference put betweene them and others : So as is seene in the election of Saul , 1. Chron 28. Iug. 9 Dauid , and Salomon . The cause why Abimelech being before appointed king of Sichem , indured but a while , was for that , that hee was not so called of God : the time of the kings being not yet come . Where it appeareth , that such proceedinges are not conuenient at this daie , for other nations . If thou doest replie , that christian kings haue one and the selfe same holines , as those of the Iewes had , proceeding from one common God , I answere , that it sufficeth , to proue that the Christian nations neuer had this particular commandement , nor this speciall promise , to haue power alwayes to constitute ouer them a king of their owne religion , so giuen of GOD , this is a priuiledge onely which the Iewes had : for the Christians haue ben , and are bound by the generall commandement of God , to abide subiect to their Princes , which hee hath giuen them , of what religion soeuer they haue ben or be , as shall be more at large discussed in his place . To that which remaineth , thou oughtest to proue , that this realme is a 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 christians , 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 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 from 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 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 from 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 àsimili . 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 scepter 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 pretendeth to giue to them , 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 , from 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 religion , 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 , 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 men , Iere. 27 & the beasts which are vpon the face of the earth , saith the Lord , &c. I haue giuen to him to whom it hath pleased me : now haue I giuen 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 h●● 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 from 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 belongeth 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 common-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 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 commit 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 consider 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 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 whom 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 . From 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 iudge 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 excommunication 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 commandement , 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 for a Maxime , that by the examples of Christ , and his Apostles , Math. 11 Act. 13 Kom. 10 one neyther can nor may bring men to the beleefe of the Gospell by force , seeing that that appertayneth to one onely God , to touch and moue the heartes , causing them to beleeue to saluation .

Let vs adde , that by a free and amiable conference , that all that which shall bee found good and conformable to the word of God in the Romane Church , shall bee ratified , confirmed , and approued . What is it then that thou doest require more of a faithfull Prince towardes the christian religion ? If not a reprehension agreeable to such inuectiues , which impudently thou doest produce agaynst his maiestie . Thou giuest vs afterwardes a gradation of of heresies , touching the reformation of the Church , brought into Fraunce , the which thou callest the heresie of Caluin , more detestable then all the rest . To the which is aunswered , that it hath beene sufficiently maintayned and proued , that the Church of Rome doeth erre in many pointes of doctrine , and that it hath neede of reformation .

Heereupon it is come to passe , that many haue renounced her errors , idolatries , and superstitions , to follow christian Religion , according to the first institution , purity , veritie , and sinceritie . You call this reformation , heresie . But if in deede in naming good euill . All those which will open theyr eyes , may see this necessitie a farre off . If there were neede to giue place to thy inductions and gradations , I would produce two , the truth whereof thou canst not denie .

And the first is , that at Rome hath beene made such an assemblie of idolatries , 2. Thes. 2 errours , and superstitions , that they doe iustifie the religion of Presbiter Iohn , and of the Muscouite . The other also should be ; that the Bishop of the same towne , mounting from degree to degree , is placed in the most abhominable seate of all Europe . Euen as they are alreadie verified & proued by those which thou canst not contradict .

Now then it remaineth , after the counterbatterie of thy Ecclesiasticall Canons , to repulse the application and interpretation , which thou giuest to certaine imperyall lawes , which condemne the heretikes in diuerse paines , as by bannishment , confiscation of goods , and other such like . From whence thou drawest then this conclusion , that the king ought not onely so to bee handled , but also to be put to death . These are thy proper tearmes , when thou sayest , If ye will haue the lawes stand in force , it is necessarie that the heretike should die . And for want whereof the state of France is more miserable , than the pollicie of theeues . To all that hath beene alreadie aunswered , first , that the soueraigne gouernours are not to bee comprehended in the like rigor of ciuill punishments , as their subiects are , for the reasons that wee haue alleadged else where .

Secondly , that such heretikes were punished , some for heresies being qualified , which did turne vp side down the foundation of Christian religion , beeing knowen and approued such , by the true Doctours of the Church . And for the last , so farre off is it , that thou mayest saie so of the king , that contrarie-wise it hath beene prooued , that if there bee anie Prince in the worlde farre from heresie , and from anie opinion , that may anie kinde of wale approch it , it is hee , seeing that he followeth Christian religion in the greatest measure of reformation of the same , as euer hath bene sithence the death of the Apostles . Most truely therefore I conclude , that in cursing the king , lyke to another Semei , and condemning of him to death , by the examples of Caiphas , 1. Sam. ●● thou doest demerite meritoriously the condemnation of two . And as for the prophesie , importing , that for not killing of the king , the aboue sayde inconueniences woulde come to passe . It may easily be answered , that in killing the king giuen of GOD for the gouernment of the people of France , shoulde bee committed the most great and hainous sinne of the second table of the Lawe , by the which notable wickednesse , the wrath and vengeance of God should be prouoked .

And to conclude , it is necessarie to shew thee a notable errour , vpon the ending of the two Articles , within the which thou doest inwarp all thy speech , and this it is , that thou doest alwaies inferre in thy Arguments , that heresie is a greater sinne than all other infidelitie , such as are Paganisme , Atheisme , Idolatrie , and generally all other defection from God and his religion . The contrarie appeareth by these argumentes . Hee that denieth the greatest quantitie of truth , is a greater lyar , than hee which denyeth the lesse . Such therefore bee the Pagans , which doe denie altogether all the truth of Christian religion , wherefore it followeth , that they are greater liers , and more to bee condemned , chan the heretikes which denie lesse .

And agayne , Euerie man ( such as is the Atheist , which denyeth the essence of GOD , and his effects , is more abhominable than he which confesseth the one & the other , from whence it proceedeth , that Atheists are worse than heretiks . To the like effect or end , I thus argue . Those which doo generally abiure from the true God and his religion , are worse than those which doe but in parte , from whence yet it followeth , that such destroyers are worse than heretikes . As in deede such Infidelles are altogether straungers from the common weale of Israel , Ephe. 2 the which cannot bee said of the heretike , which shall beleeue in one God , the contentes of his worde , and the truth of his promises , failing onely in this point , that hee doth vnderstand some Articles and texts of holy Scripture amisse . If thou doest obiect , that many heretikes haue malicioussie and against their consciences , striuen against the truth , I answere , that in such a case mans iudgement ceaseth , seeing that God alone can examine and sound the heartes of men : Iere. 20. otherwise , to saie the truth , if they come to that point they ought not to be called heretikes , but Apostatates and arch-enemies of God , the which by consequence , according to the example of one Iulian , should sinne against the holy spirit . Possibly Arrius did the like . That beeing taken awaie , it is necessarie to obserue all such distinctions , for feare of enwrapping them in the same condemnation which doe erre by simple ignorance . What shoulde become of the most part of the ancient doctors , if they were admitted ? We doe not onely then saie , that there is a difference betweene Apostasie and heresie , but also between heresie and heresie , and moreouer all errour is not heresie .

Furthermore , if it be demaunded into what predicament simple heretikes may or ought to bee put , and what iudgement is to bee giuen of them . I aunswere , that they ought to be handled more fauourablie than those which are excommunicated : the reason wherof ( amongst others is this , that because they are not bannished nor reiected of the Church , and because they haue neuer done any acts of rebellion or contempts , as the aforesaid excommunicated haue : Concerning the which neuertheles , it is saide , 1. Cor. 5. that they are deliuered to Satan , for the destruction of the flesh : to the ende that their soules may bee saued in the daye of the Lord . Seeing then that excommunication doth not seclude these heere from the hope of saluation , much lesse then the heretikes , seeing they are lesse withdrawing from the way of repentance , than the excommunicates . Nowe to shew that all those which do erre in some poynt of heresie , are not so foule as this leaguer doth make them ; wee will produce two examples drawne from the worde of God .

The Corinthians did erre in one of the most principall articles of the christian fayth , in denying the resurrection of the body , a quallified heresie , if there were euer any , seing that it did abolish ( as S. Paule prooueth ) the whole benefite of the death and passion of Christ . 1. Cor. 15. Let vs come to S. Peter , who beeing better instructed than the faythfull Corinthians , mistaking an Article of the Christian liberty , and beeing vnknowne , fell into a poynt of heresie : because that after the death of Christ , Act. 10. he thought it to bee a pollution of the soule and conscience , to eat of all sorts of meat , as if in such , an abstinence did consist in a part of saluation for mankind , quite contrary to that which S. 1. Tim. 4. Paule dooth teach , when he sayth , that God had created meates , to the end that the faithfull which haue knowne the truth , maye vse them with giuing of thanks . Behold then heere a body of the Church , and an Apostle , heretikes euery one of them in a point of heresie . Neuerthelesse they were not reiected of the church , nor deposed from their charges for the same . Yea such opinions were not imputed vnto them for heresie , because there was no obstinacie in them , nor a wicked purpose to resist circumstances , requisite for a formall heresie . Euen as the auncient Doctors haue noted , aswell as the Schoolmen , affirming , that he is no heretike , that doth simply erre , if there commeth not a wicked purpose betweene , and an obstinacie to striue and stand against the trueth . To the which promise is alleadged that which S. Augustine sayth ; I may erre , but I will not be an heretike . If these considerations doe purge as well the Church of Corinth , as an Apostle , why not then also a king , when as he doth but onely say , that the Romane Church doth erre in certaine points ? A proposition which hath lesse cause to be charged with heresie than the former . Notwithstanding , let vs graunt such a proposition ( the Romane church hath neede of reformation ) be erroneous , we may aunswer as before . That for not beeing set forwarde , with willing purpose of the heart , to the end to stand against the trueth , it ought not to be imputed heresie . If thou doest replye , that it is vppon mallice and obstinacie , that the king doth maintaine suche a proposition : I will aunswere thee as I haue doone elsewhere , returning thither ; Who will bee so wicked to say , that the king doth intermeddle , or hath intermedled , and with a malitious will against his conscience , in the cause of religion ? What profit could come vnto him by the same ? Leauing then this frenzines vnwoorthy any aunswere , I will passe to the thirde Article , vppon the which wee neede no more to insist , than in the others going before , forasmuch as the generall and necessary anweres to this subiect haue beene already produced , which will helpe the solution of the Articles following .