An
Answere
to
the
Supplication
exhibited
vnto
the
King
.
IHaue
read
the
aduice
giuen
vnto
the
K.
vnder
the
name
of
a
Supplication
,
that
he
woulde
vouchsafe
to
become
a
Catholike
,
wherein
I
haue
found
nothing
concerning
a
Supplication
,
but
the
bare
title
.
The
rest
is
euen
the
same
that
the
Authour
doth
promise
.
Sir
,
It
is
a
second
warre
that
lighteth
on
your
armes
,
by
those
who
imitating
the
first
christians
,
haue
acknowledged
you
to
be
their
King
.
Whereto
he
should
haue
added
,
that
such
a
second
was
of
more
dangerous
consequence
then
the
first
,
bicause
in
the
first
,
they
that
tooke
part
were
only
the
fooles
,
doltes
,
ideots
and
wicked
persons
.
The
commons
by
the
furious
inducement
of
a
heape
of
Friars
and
monkes
,
that
fight
rather
for
their
wallet
then
for
their
faith
,
and
the
great
ones
to
make
way
to
their
ambition
.
But
in
this
they
that
terme
themselues
the
kings
faithfull
and
good
seruants
,
doe
furnish
instructions
and
remembrances
wherewith
vnder
the
pretence
of
a
request
to
wythdrawe
the
vertuous
from
their
vowed
obedience
and
fidelitie
.
Examine
this
discourse
by
péece
meale
,
and
you
shall
finde
many
braue
points
:
and
examine
it
in
general
,
and
you
shal
finde
as
many
stabs
wyth
a
dagger
to
ouerthrowe
the
King
,
and
so
consequently
the
state
.
The
Author
termeth
himselfe
a
Catholike
,
the
kings
good
subiect
,
zealous
for
the
common
wealth
,
all
this
,
to
pleasure
him
,
I
am
content
to
beléeue
.
But
had
he
béene
a
frée
catholike
,
he
should
haue
addressed
his
request
to
God
,
not
to
the
King
.
Or
if
a
good
subiect
desirous
of
publike
peace
,
he
should
haue
opened
his
reasons
vnto
him
particularly
,
and
not
haue
spread
them
amongest
the
people
,
whereas
contrariwise
this
request
neuer
came
to
his
handes
for
whome
it
is
saide
to
be
made
,
but
runneth
amongest
those
that
néede
no
praying
,
of
whom
one
sort
are
rebels
,
another
,
ready
to
rebellion
,
&
the
thirde
,
such
as
are
of
a
timorous
conscience
.
The
first
,
seeing
the
king
is
not
yet
become
a
Catholike
do
delight
in
these
remonstrances
as
a
parcell
iustificatory
of
their
rebellion
:
the
second
notwithstanding
whatsoeuer
their
semblant
are
nothing
sory
for
them
:
and
the
last
doeth
hang
in
suspence
,
as
men
neuer
brought
vp
in
the
auncientie
of
the
church
,
so
that
whether
it
be
by
art
,
or
by
hap
,
this
Supplication
hath
course
among
vs
,
and
the
fruit
thereof
tendeth
not
to
edefie
the
king
,
but
to
make
some
of
his
folowers
male-contents
,
and
so
aduenture
to
cause
them
to
change
their
copies
.
He
may
,
will
you
say
,
saue
him selfe
by
becomming
a
Catholike
.
But
I
tel
you
,
it
is
not
a
matter
to
be
cast
in
a
mould
.
But
he
had
promised
his
Nobilitie
that
he
would
take
some
paines
therein
within
sixe
moneths
,
who
may
be
greeued
to
see
those
moneths
turned
into
sixe
yeares
.
Good
God
,
is
not
this
a
méere
slaunder
?
made
he
that
promise
simply
?
No
truely
.
What
then
?
That
he
would
summon
eyther
a
generall
or
nationall
counsell
wythin
sixe
moneths
,
or
sooner
if
possibly
he
coulde
,
to
the
ende
to
followe
and
obserue
whatsoeuer
should
therein
be
decréede
.
Haue
his
ennemies
since
affoorded
him
one
quarter
of
an
houres
respite
to
tende
thereto
?
While
they
were
busie
would
you
haue
wished
him
to
haue
tended
to
discourses
,
and
in
the
meane
time
to
haue
vndone
and
lost
himselfe
,
as
Hierusalem
was
lost
while
the
Iewes
busie
about
the
exercise
of
the
ceremonies
of
their
sabbaoth
,
not
willing
or
daring
to
defend
themselues
,
fell
vppon
the
edges
of
the
Rom●●nes
swordes
?
Hath
he
not
a
readie
example
of
this
fault
before
his
face
?
For
if
after
the
death
of
the
two
brethren
the
late
king
had
resolutely
taken
armes
,
and
so
giuen
the
rebels
no
leasure
to
bethinke
themselues
,
the
affaires
of
our
France
had
béene
in
better
state
by
the
one
halfe
.
But
,
O
hard
hap
,
we
loytered
about
the
goodly
Orations
at
the
closing
vp
of
the
states
at
Bloys
,
wyth
magnifical
preparation
,
and
while
we
set
our
whole
delight
vpon
this
theatre
,
we
perceiued
not
that
7.
dayes
before
the
citie
of
Paris
through
the
inducements
and
practises
of
the
Sorbonists
had
abandoned
the
kings
obedience
.
Howbeit
you
the
good
and
faithfull
seruant
of
the
king
(
you
would
thinke
I
should
mocke
in
terming
you
so
)
haue
quietly
shipped
in
these
two
wordes
,
That
the
Nobilitie
would
grieue
to
see
their
sixe
moneths
turned
into
sixe
yeares
,
as
if
through
friuolous
delayes
the
king
longed
after
such
lingering
.
After
the
same
maner
as
you
séeke
to
make
him
beléeue
,
that
in
his
desired
conference
he
seeketh
to
be
perswaded
by
fiue
or
six
,
who
within
these
three
daies
departed
from
our
church
,
most
of
them
shamefully
:
These
be
your
owne
wordes
,
a
matter
that
he
neuer
imagined
,
as
hauing
referred
the
conclusion
of
this
cause
to
such
a
counsell
as
is
aforesayde
.
But
certainely
sith
ye
would
néedes
haue
this
warre
to
light
vpon
our
kings
neck
,
it
had
bin
your
part
to
haue
fought
with
good
weapons
,
and
not
with
déedes
which
you
haue
slaunderously
inuented
.
But
who
be
those
noble
men
that
haue
giuen
you
commission
to
vse
this
spéech
to
the
king
?
Are
they
the
same
that
were
at
the
camp
at
S.
Clauds
the
14.
of
August
1589.
in
whose
hands
the
K.
promised
within
sixe
months
to
assemble
a
good
,
frée
and
lawfull
counsell
,
to
the
end
to
follow
whatsoeuer
should
therein
be
concluded
?
They
are
bound
to
the
king
by
worde
,
signed
,
sealed
and
exemplified
in
the
Parliament
,
and
are
not
simply
gentlemen
onely
,
but
euen
the
Princes
of
the
bloud
,
dukes
,
péeres
,
officers
of
the
crowne
,
and
many
other
notable
personages
.
Al
who
haue
promised
him
all
seruice
and
obedience
vpon
his
othe
and
promise
,
that
within
the
time
by
him
prescribed
he
would
make
this
assembly
.
A
promise
which
in
itselfe
implyed
a
quiet
condition
of
possibilitie
,
for
no
man
euer
meant
to
bind
himselfe
to
a
thing
vnpossible
,
neyther
is
there
any
so
senselesse
,
as
not
to
sée
that
the
lingering
which
now
appeares
in
the
execution
of
this
promise
,
is
not
by
him
sought
or
desired
,
but
springeth
out
of
these
troubles
.
But
why
should
we
suppose
that
these
doe
complayne
,
considering
we
yet
sée
them
continue
in
the
same
deuotion
,
&
that
not
they
only
haue
imbraced
the
kings
iust
querrell
,
but
also
many
other
dukes
,
marqueses
earles
,
barons
and
lords
,
who
in
respect
of
their
absence
hauing
not
signed
,
haue
notwithstanding
hasted
to
come
vnto
him
with
great
trains
and
concourse
of
people
,
to
hasard
their
bodies
,
liues
,
and
goods
in
his
seruice
.
Al
these
doe
know
that
the
sixe
moneths
are
expired
,
yet
do
not
thereupon
impute
any
thing
to
the
king
,
neither
are
so
farre
deuoide
of
consideration
as
to
wish
him
to
enter
into
our
Church
by
anie
other
way
then
was
capitulated
amongst
them
,
and
to
the
same
end
also
was
the
lord
of
Luxembourg
chosen
to
go
to
the
Pope
to
giue
him
to
vnderstand
of
al
that
was
passed
,
which
he
acknowledged
to
be
iust
,
holy
,
and
most
lawfull
.
I
doe
not
here
tell
you
of
those
house-doues
and
dormice
,
who
in
their
houses
doe
watch
on
which
side
the
storme
may
light
,
to
the
ende
to
apply
themselues
to
the
other
:
for
these
men
I
account
as
cyphres
,
so
that
if
you
haue
no
other
then
those
,
you
might
much
better
for
your
honours
sake
haue
suppressed
your
request
.
Well
,
on
,
to
you
do
I
now
denounce
warre
euen
as
you
haue
done
to
the
king
,
for
I
am
of
the
number
of
those
Catholikes
whome
you
speake
of
in
the
beginning
of
your
petition
,
who
imitating
the
ancient
christians
,
do
continue
in
his
obedience
.
If
you
be
as
you
say
,
so
catholike
,
so
good
a
subiect
vnto
the
king
,
such
a
louer
of
publike
peace
(
for
I
must
yet
returne
to
our
first
point
)
sith
you
will
reade
a
lesson
to
our
maister
of
that
which
you
thinke
to
appertayne
to
his
duetie
,
ought
you
not
also
to
haue
done
the
like
to
the
people
of
that
that
belonged
to
them
?
It
is
a
matter
that
you
forgot
not
for
lacke
of
notice
,
for
it
is
one
of
the
first
dishes
where
with
you
haue
serued
our
king
,
when
you
tolde
him
that
his
good
subiects
did
imitate
the
ancient
Christians
:
yet
stayed
you
so
sodainely
that
your
word
dyed
so
soone
as
it
was
borne
:
and
such
a
word
,
as
being
wel
disgested
in
good
mens
consciences
,
would
procure
a
generall
peace
throughout
the
realme
.
Let
vs
therefore
beginne
here
by
our selues
:
let
vs
reade
to
our selues
a
lecture
of
our
dueties
to
our
king
,
so
being
growen
wise
in
our
owne
dueties
,
we
may
the
better
indeuor
by
supplications
,
aduice
,
or
other
faire
spéeches
,
to
teach
him
that
which
we
thinke
méete
for
him
to
do
.
First
,
I
am
of
opinion
,
that
euery
good
citizen
shoulde
wish
there
were
but
one
religion
in
ouery
well
ordered
common
wealth
,
and
euery
good
Christian
that
there
were
no
exercise
of
any
other
theuthecathol
.
apost.
religion
.
That
is
the
same
wherein
we
haue
béene
of
all
antiquity
brought
vp
in
France
:
the
same
wherein
we
were
baptised
:
the
same
wherin
we
should
liue
and
die
,
as
being
the
spring
and
assurance
of
our
saluation
vnder
the
banner
of
our
sauior
Iesus
Christ
.
God
hath
giuen
vs
a
king
of
an
other
religion
then
ours
,
yet
a
vertuous
,
valeant
,
noble
,
wise
and
iust
prince
,
such
a
one
as
accompanyeth
all
his
actions
with
the
feare
of
God
.
Where
the
Wise
man
sayth
,
that
the
feare
of
the
Lorde
is
the
beginning
of
wisedome
,
I
suppose
he
meant
,
that
the
feare
of
God
is
the
ground
of
all
religion
.
Neuerthelesse
,
if
he
were
other
,
if
a
Nabuchod●nozer
,
who
was
the
greatest
scourge
vnto
the
house
of
God
,
ye●
were
it
our
partes
to
doe
for
him
the
same
that
the
Prophet
Baruch
exhorted
the
children
of
Israell
to
do
for
the
said
Nabuchodonozer
,
that
is
,
to
loue
,
honour
,
and
obey
him
,
and
to
remember
him
in
our
prayers
:
and
whie
▪
Because
God
hath
giuen
him
vs
,
and
will
haue
vs
to
haue
such
a
one
,
whether
to
be
reuenged
of
vs
for
our
sinnes
,
or
to
proue
the
stedfastnesse
of
our
faith
,
or
vpon
any
other
reason
which
he
will
not
any
should
know
but
himselfe
.
When
our
Lord
said
,
Giue
vnto
Caesar
that
belongeth
vnto
Caesar
,
&c.
Peter
in
one
of
his
Epistles
&c.
Paule
to
the
Romans
,
and
to
Titus
commaunded
the
christians
to
pray
to
God
for
the
earthly
powers
and
to
obey
them
,
they
knewe
that
all
the
kings
,
monarches
,
and
princes
of
those
dayes
were
heathen
,
as
were
all
the
other
the
emperours
from
Augustus
to
Constantine
the
great
,
yea
Constance
the
sonne
of
Constantine
,
albeit
a
christian
,
was
infected
with
the
heresie
of
Arriux
,
and
Iulian
his
successor
from
christianitie
returned
vnto
his
Idolatrie
,
all
which
notwithstanding
,
we
stil
obeyed
them
.
For
the
proposition
of
our
Christianitie
imported
that
wée
ought
rather
to
obey
the
vice-emperour
then
the
inferiour
iudge
,
the
emperour
then
the
vice-emperour
,
and
God
then
the
emperour
,
because
vpon
the
one
depended
onely
the
losse
of
goodes
and
life
,
things
perishable
and
transitorie
:
on
the
other
,
eternall
damnation
of
our
soules
:
to
be
briefe
,
that
the
good
christian
should
make
a
buckler
of
his
life
against
such
assaults
as
might
be
deliuered
him
by
the
emperour
,
when
he
contrarieth
the
honour
of
God
,
but
that
in
all
other
things
we
owe
him
our
obedience
.
This
was
the
trophée
erected
by
our
fathers
.
Reade
S.
Cyprian
,
S.
Hierom
,
S.
Augustine
,
and
especially
Tertullian
the
ancientest
of
them
all
,
where
he
writeth
to
Scapula
the
gouernour
of
Affrike
.
We
,
said
he
,
do
in
all
,
and
through
all
obey
the
emperour
,
we
acknowledge
him
to
be
our
soueraigne
Lorde
,
we
willingly
pay
him
tributes
,
aides
,
and
subsidies
.
One
onely
thing
we
desire
to
obtaine
of
him
,
that
is
,
that
he
will
permit
vs
to
line
in
peace
of
conscience
.
The
like
saith
he
in
his
Apologie
:
and
aboue
all
things
in
this
generall
obedience
,
he
will
not
that
the
christian
stray
one
tittle
from
the
common
course
of
his
religion
,
but
that
rather
he
should
abide
all
kind
of
forments
:
and
this
is
it
that
he
doth
at
large
discourse
vpon
in
his
treatie
of
the
crowne
of
a
souldier
.
And
to
the
ende
you
should
not
thinke
that
they
liued
so
because
force
so
commaunded
,
you
shal
find
that
T.
of
Aquine
,
one
of
our
chiefe
schoole
diuines
discoursing
vpon
this
article
,
is
of
opinion
,
that
of
whatsoeuer
religion
the
prince
be
,
yet
the
subiect
ought
to
obey
him
,
also
that
there
is
one
only
cause
that
may
dispense
with
the
othe
of
sidelitie
.
vz.
when
from
christianity
the
prince
declineth
to
paganisme
,
wherein
likewise
he
is
gainesaide
by
antiquity
:
for
it
is
certaine
that
the
christians
neuer
doubted
to
obey
Iulian
the
Apostata
.
Yea
that
great
Saint
Martin
the
holy
buckler
of
our
Fraunce
was
vnder
his
pay
fiue
whole
yeares
while
he
was
a
Catechist
,
that
is
,
during
the
time
of
his
probation
,
wherein
such
as
were
disposed
to
make
profession
of
our
religion
were
strictest
in
their
actions
.
This
is
,
in
my
opinion
,
the
lesson
you
shoulde
haue
taught
the
French
nation
,
and
which
now
I
do
deliuer
in
manner
of
a
supply
to
the
second
line
of
your
Supplication
:
for
being
so
carefull
for
the
saluation
of
the
kings
soule
,
you
should
not
haue
neglected
the
rest
of
France
.
A
lesson
as
catholike
and
holy
as
the
heresie
is
detestable
,
that
hath
course
among
the
Leaguers
,
vz.
to
vpholde
that
because
our
kings
religion
is
contrary
to
ours
,
we
lawfully
may
not
onely
deny
him
our
obedience
,
but
also
leauy
warre
against
him
.
For
were
their
opinion
true
,
wée
must
condemne
the
whole
doctrine
of
the
primitiue
Church
,
we
must
condemne
S.
Peter
and
S.
Paule
,
yea
we
must
condemne
the
great
patron
and
foundation
of
our
religion
Iesus
Christ
:
yet
it
is
such
an
heresie
as
slideth
into
the
harts
of
those
that
are
taken
to
be
the
honestest
men
:
for
your selfe
do
seeme
to
be
somewhat
spotted
there
with
,
sith
of
set
purpose
you
omitted
this
principall
peece
,
which
would
greatly
haue
enriched
your
worke
.
How
then
?
Will
I
disswade
the
king
from
becomming
a
Catholike
,
because
I
teach
his
subiects
to
obey
him
?
God
forbid
.
The
tipe
of
all
my
desires
tend
to
sée
him
vnited
in
the
same
religion
with
vs
:
but
to
tel
you
true
,
I
could
wish
that
neither
you
nor
I
had
vndertaken
the
vnweauing
of
this
webbe
.
It
is
very
daungerous
to
become
an
arbitrator
in
the
causes
and
opinions
of
a
mighty
king
,
especially
in
an
argument
of
so
great
consequence
as
this
,
withall
considering
the
diuersity
of
humours
amongst
vs
at
this
day
.
Stand
you
vpon
this
,
that
the
king
ought
to
become
a
catholike
?
In
hast
post
hast
,
as
you
do
,
vnles
he
follow
your
counsell
,
sundry
tickelish
soules
will
strait
imagine
that
it
procéedeth
of
want
of
deuotion
,
and
mindeth
to
féede
his
faythfull
subiects
with
delaies
in
respect
of
his
promise
at
his
comming
to
the
crowne
,
and
so
shall
you
perhaps
be
the
cause
of
a
new
commotion
against
him
.
But
let
me
vpholde
the
contrary
,
and
I
shall
prouide
some
conceit
for
diuers
slippery
mindes
,
that
by
his
consent
I
am
vnder
hand
taught
by
those
of
his
religion
to
play
this
part
:
which
will
be
a
newe
preparation
to
mistrust
,
a
matter
no
lesse
dangerous
then
the
other
:
and
wythall
it
will
be
thought
that
in
heart
I
professe
an
other
religion
then
the
same
that
outwardly
I
exercise
.
Neyther
you
nor
I
are
Lisippus
or
Apelles
,
that
we
should
represent
Alexander
in
imagery
or
picture
.
I
meane
we
are
not
sufficient
to
discourse
vpon
this
high
point
that
aimeth
both
at
religion
and
the
state
:
neuerthelesse
,
sith
you
,
abusing
the
liberty
of
the
tyme
wherein
euery
one
thinketh
it
lawfull
to
doe
what
he
list
,
séeming
to
bring
a
medcine
for
the
state
,
do
bring
poyson
:
I
beléeue
the
better
sort
will
not
mislike
that
I
also
do
take
leaue
to
bring
in
a
counterpoyson
.
I
will
tell
you
then
,
that
I
am
of
opinion
that
the
K.
become
a
catholike
,
and
that
as
soone
as
it
may
please
God
to
giue
him
grace
(
for
it
is
a
blessing
that
procéedeth
from
God
,
not
from
vs
)
but
that
he
should
so
become
vpon
the
mould
that
you
prescribe
him
,
I
do
not
thinke
that
any
good
seruant
to
God
or
the
king
can
so
thinke
good
.
I
pray
thée
Reader
haue
patience
to
the
end
,
and
be
not
dated
at
this
first
step
.
Our
religion
is
the
holiest
,
&c.
I
will
beginne
wyth
this
word
Holie
,
which
is
the
first
point
of
your
reason
:
for
as
for
the
rest
which
concerneth
the
reputation
,
profit
and
necessity
thereof
,
al
your
subtilties
are
vaine
in
the
sight
of
God
,
which
notwithstanding
I
will
discourse
vpon
in
their
places
as
I
thinke
méete
.
Our
king
must
become
a
catholike
because
our
religion
is
the
best
:
I
tell
you
againe
he
must
,
but
not
a
state
Catholike
,
such
a
one
as
you
would
frame
him
,
that
is
to
say
,
a
Prince
that
shall
abandon
his
religion
,
that
shall
hencefoorth
goe
to
masse
.
that
vpon
the
solemne
festiualles
shall
communicate
wyth
vs
in
the
holy
sacrament
,
so
to
content
his
people
wyth
faire
shews
,
but
in
heart
shall
scorne
all
our
ceremonies
,
for
so
shall
you
forme
vs
a
king
without
religion
,
who
before
in
the
profession
of
his
own
reposed
his
whole
confidence
in
God
.
For
why
shoulde
not
I
imagine
that
you
woulde
make
hym
such
a
one
,
euen
you
who
tearme
his
zeale
and
deuotion
in
this
behalfe
,
when
he
offereth
to
submit
himselfe
to
the
ordinances
and
decrées
of
a
good
counsell
which
hymselfe
wil
procure
,
sometimes
ceremoniall
,
sometimes
courtizanicall
.
In
the
religion
that
he
professeth
he
doth
with
his
whole
heart
confes
one
God
,
and
abhorreth
by
gestures
only
to
acknowledge
him
.
Vpon
a
request
exhibited
by
his
princes
and
great
lords
that
he
would
vouchsafe
to
become
a
Catholike
,
hée
besought
them
not
to
wish
in
him
a
rash
alteration
of
his
religion
,
but
rather
that
wyth
rype
deliberation
he
might
be
by
our
men
instructed
,
not
in
grosse
,
as
you
wish
,
but
particularly
and
by
péece-meale
.
A
matter
that
he
desired
,
not
vppon
courtezany
or
ceremony
,
but
for
that
he
coulde
not
so
easely
as
you
,
iest
wyth
his
conscience
,
for
,
if
néede
be
,
vpon
his
conuersion
,
he
will
do
open
penance
for
his
error
.
This
manner
of
dealing
do
you
mislike
,
and
would
haue
him
at
vnawares
and
blinfolde
take
our
part
,
and
this
do
you
terme
a
miracle
.
But
for
my
part
my
spirite
is
ouer
dull
to
disgest
this
great
metamorphosis
of
the
conscience
.
Yet
knowe
I
that
God
wrought
a
greater
miracle
in
the
conuersion
of
S.
Paul
:
but
in
our
church
there
neuer
was
but
one
S.
Paul
,
whom
God
had
especially
chosen
to
be
his
trumpet
to
all
the
nations
of
the
Gentiles
.
Thus
may
we
sée
how
euery
man
misconstrueth
the
Scriptures
,
and
for
the
most
parte
applyeth
them
to
couer
his
owne
impietie
.
To
this
purpose
I
remember
that
in
the
time
of
S.
Cyprian
sundry
ecclesiasticall
persons
admitted
to
lodge
wyth
them
,
some
of
their
kindred
to
guyde
,
and
as
they
sayde
,
to
ouersée
their
housesholde
affayres
.
But
this
great
and
holy
parson
misliking
this
vse
,
as
knowing
the
inconuenience
that
in
processe
of
tyme
might
growe
thereof
,
they
for
their
defences
alleadged
the
example
of
the
Virgins
Mary
and
S.
Iohn
,
who
dwelt
together
after
the
death
and
passion
of
our
sauior
Iesus
Christ
.
Oh
wretches
(
cryed
this
holy
man
)
dare
you
gather
any
consequence
of
the
particular
blessing
of
these
two
excellent
soules
,
therewyth
for
to
couer
your
impudicities
.
There
is
no
example
to
be
taken
of
those
examples
.
Bring
in
the
mystery
of
the
conuersion
of
Saint
Paule
to
strengthen
your
aduice
,
and
al
Macheuellian
princes
shall
hereafter
become
S.
Paules
.
But
,
the
people
(
say
you
)
are
troubled
with
a
sicknes
of
mind
:
they
feare
least
the
king
continuing
in
this
state
wherein
he
now
is
,
should
suppresse
the
Catholike
religion
:
and
therefore
there
is
no
other
remedy
for
that
disease
,
but
that
he
become
a
Catholike
.
First
,
who
is
the
people
that
you
speake
of
?
Haue
you
searched
into
the
hearts
of
all
the
kings
good
and
loyall
subiects
?
You
will
grant
mée
as
I
suppose
,
that
all
these
Princes
and
great
Lordes
that
haue
subscribed
the
aforementioned
declaration
that
he
made
,
are
none
of
them
:
as
also
that
they
are
not
those
who
since
wythout
subscribing
haue
come
to
yéelde
hym
their
due
seruice
,
neyther
such
as
accompanyed
them
.
Procéede
throughout
the
rest
of
the
people
which
are
many
,
and
howe
knowe
you
that
they
are
troubled
with
this
disease
of
the
mynd
,
that
you
should
so
boldly
assure
our
king
thereof
?
If
you
should
be
disaduowed
what
would
you
say
?
And
séeke
you
any
greater
disaduow
them
thrée
answers
written
against
you
?
The
quiddities
of
your
Supplication
might
peraduenture
bréede
this
mischiefe
in
some
weake
mindes
,
but
not
in
any
such
as
haue
any
more
certayne
information
of
the
affaires
both
of
God
and
the
worlde
:
and
wythall
thinke
that
for
euery
one
that
is
of
your
mind
there
be
an
hundred
of
a
contrary
opinion
.
And
to
tell
you
the
trueth
,
you
flatter
your selfe
,
and
do
measure
others
by
the
mete
▪
wand
of
your
opinions
:
yet
God
grant
I
do
say
truth
,
and
that
it
be
your
opinion
,
and
not
rather
a
slie
subtilty
to
wythdrawe
the
good
and
loyall
Catholikes
from
their
vowed
obedience
to
the
king
.
Moreouer
,
you
go
about
to
daunt
the
king
wyth
an
imaginary
feare
of
the
people
,
whereas
he
in
his
soule
is
sufficiently
terrefied
wyth
the
feare
of
God
.
He
feareth
,
and
in
good
reason
,
least
if
hée
should
mocke
his
Maister
,
as
you
wish
him
to
do
,
his
Master
would
afterward
mocke
him
:
he
who
otherwhiles
hath
receyued
such
fauour
and
graces
of
God
,
that
all
the
harmes
of
others
haue
turned
to
his
profite
.
You
may
make
of
your
conscience
a
cameleon
,
that
turneth
into
as
many
colours
as
it
seeth
obiectes
.
But
the
kings
conscience
is
not
made
after
any
such
fashion
:
he
thinketh
that
man
to
haue
no
soule
that
can
so
easily
play
wyth
his
soule
:
that
he
is
vtterly
voide
of
religion
,
that
can
frame
his
religion
according
to
the
diuersity
of
raignes
:
to
be
briefe
,
that
he
is
the
same
Ecebolius
mentioned
in
the
Ecclesiasticall
history
.
But
you
haue
none
(
say
you
)
but
the
nobilitie
to
take
your
parte
,
your
enemy
hath
the
Communaltie
,
and
yee
knowe
that
one
Iulius
Caesar
with
the
assistance
of
the
Communaltie
defeated
Pompey
and
all
the
Nobilitie
of
Rome
.
Oh
stay
man
,
you
iudge
boldely
of
our
estate
,
and
do
not
consider
that
the
policie
of
our
France
,
heretofore
called
Gall
,
doth
farre
differ
from
that
of
the
Romanes
.
For
euermore
,
euen
in
the
dayes
of
your
Caesar
,
and
that
by
his
owne
testimony
the
force
of
this
nation
depended
vppon
the
Nobilitie
.
A
custome
which
by
succession
of
time
and
age
is
conuerted
into
nature
,
so
that
at
this
day
the
Duke
of
Mayenne
wyth
all
his
rebellious
townes
and
popular
power
,
doth
but
warde
our
blows
,
and
is
driuen
to
the
end
to
raigne
in
France
to
become
the
Spaniards
slaue
:
yet
do
I
make
no
accompt
of
this
worldly
pollicy
.
Our
king
buildeth
not
his
hope
vpon
eyther
the
Nobility
or
the
communalty
,
but
vpon
God
only
:
he
is
his
buckler
,
his
fortresse
,
and
his
vpholder
,
yea
he
is
all
in
all
vnto
him
,
and
hée
beléeueth
that
wythout
him
all
the
forces
of
the
worlde
are
but
winde
.
But
let
vs
graunt
all
the
fashions
possible
to
the
argument
that
we
entreate
of
,
for
to
say
trueth
,
it
is
the
highest
point
,
and
must
not
be
weakely
handled
.
As
the
Diuell
the
father
of
dissention
hath
within
these
thirty
yeares
party-coloured
vs
with
religions
,
vnder
these
two
words
Catholike
and
Huguenot
,
so
are
we
our selues
also
as
well
in
the
one
as
in
the
other
parti-alized
.
For
some
take
part
for
the
states
sake
,
others
for
religion
onely
.
I
will
therefore
stand
vppon
the
tearmes
of
Catholike
,
which
we
will
here
forme
vs
,
and
will
say
that
we
haue
two
kindes
of
Catholikes
,
the
one
,
catholikes
of
estate
,
the
other
,
catholikes
in
religion
.
The
first
are
worldly
catholikes
,
and
so
consequently
the
diuels
Catholikes
.
The
second
are
the
true
catholikes
in
our
church
,
and
so
consequently
the
children
of
God
.
If
we
consider
the
first
sort
,
you
are
not
,
in
my
iudgement
,
of
sufficient
practise
in
the
estate
to
shape
vs
a
Catholike
prince
by
your
patterne
:
If
the
second
,
then
albeit
you
haue
learning
,
yet
haue
you
not
catholike
religion
enough
in
your
head
to
make
a
prince
catholike
by
religion
.
Now
let
vs
speake
of
the
estate
catholike
,
as
of
him
who
peraduenture
as
at
this
day
beareth
greatest
sway
throughout
all
christendome
,
I
meane
of
him
that
hath
no
consideration
of
the
saluation
of
his
soule
in
the
sight
of
God
,
but
of
the
aduancement
of
himselfe
or
his
state
,
wherein
I
beséech
those
that
shal
spend
some
houre
in
the
reading
of
this
my
discourse
,
to
thinke
that
I
do
not
in
any
wise
alow
of
such
catholike
policies
,
but
doe
vtterly
condemne
,
abhorre
and
detest
them
as
abhominable
in
the
sight
of
God
.
Howbeit
,
in
as
much
as
now
we
are
to
giue
the
people
to
vnderstand
that
there
was
neuer
counsaile
more
pernitious
,
then
that
which
the
Supplication
importeth
,
also
that
it
is
a
marchandise
fetcht
out
of
the
leaguers
backe
shop
,
who
vnder
a
false
shew
of
séeking
to
husband
the
peace
of
the
realme
,
doe
practise
a
new
disunion
between
the
king
and
his
good
subiects
,
I
beséech
you
giue
me
leaue
to
strike
vpon
this
tenour
which
hath
recourse
vnto
the
state
,
and
afterward
I
will
touch
the
base
that
hath
relation
to
the
catholike
church
when
I
come
to
speake
of
the
catholike
in
religion
.
I
vpholde
,
that
if
the
king
become
a
catholike
wythout
that
which
you
terme
ceremony
or
courtezany
,
and
I
call
most
holy
wel
ordered
deuotion
,
he
looseth
his
reputation
among
all
men
,
and
wythall
,
aduentureth
the
losse
both
of
himselfe
and
his
realme
.
There
is
nothing
of
like
importance
to
the
mighty
as
honor
.
That
is
it
that
may
most
perswade
them
.
Our
king
hath
from
his
infancy
bin
brought
vp
in
the
doctrine
that
he
yet
followeth
:
he
hath
as
a
man
should
say
euen
sucked
in
with
his
nurses
milke
,
his
religion
,
together
wyth
the
expresse
commandement
that
his
mother
the
Q.
of
Nauarre
at
her
decease
gaue
and
lefte
vnto
him
,
as
it
were
a
testamentarie
legacie
,
namely
,
that
he
should
perseuere
therein
vnto
the
death
.
He
hath
since
defended
it
against
all
worldly
indeuors
,
with
the
price
of
his
bloud
and
life
,
and
hath
had
good
successe
.
He
that
being
simply
king
of
Nauarre
,
with
a
handfull
of
men
hath
vpon
this
opinion
braued
his
ennemy
that
was
armed
with
the
pretence
of
the
holy
sea
of
Rome
,
with
the
authority
of
the
late
king
and
of
the
king
of
Spaine
,
shall
now
being
king
of
France
,
and
assisted
wyth
so
many
princes
,
dukes
,
péeres
,
marquesses
,
earles
and
barons
stoope
for
a
weake
stripe
with
a
réede
to
him
that
doth
but
warde
his
blowes
?
This
was
not
the
opinion
of
Pope
Sixtus
last
deceased
,
as
may
witnes
some
honorable
personages
,
whom
he
charged
to
tell
the
king
,
that
as
well
in
respect
of
his
conscience
toward
God
,
as
of
his
reputation
among
men
,
it
stoode
him
vpon
to
take
great
héede
of
altering
his
religion
,
vnlesse
with
such
order
as
he
had
taken
with
his
Nobilitie
.
I
do
expresly
alleadge
vnto
you
the
authoritie
of
this
great
person
,
as
well
in
respect
of
his
degrée
of
dignity
ouer
vs
,
as
for
the
wisedome
that
his
age
and
long
experience
had
purchased
.
We
other
men
are
but
ceremonies
.
Banish
the
ceremonies
of
our
vows
in
matters
of
greatest
conscience
,
as
religion
,
and
ye
shall
ere
ye
be
aware
banish
a
great
part
of
all
religions
.
There
is
nothing
that
a
great
king
ought
so
much
to
feare
,
as
to
incurre
an
opinion
of
lightnesse
and
inconstancie
.
The
which
to
eschue
he
must
vse
all
possible
means
in
any
alteration
that
he
purposeth
in
matters
of
consequence
.
If
when
there
ariseth
any
question
or
argument
about
the
giuing
of
the
lie
to
a
Gentleman
,
or
one
that
professeth
armes
,
when
they
goe
about
agréement
men
vse
to
bring
all
kindes
of
formalities
to
couer
the
honor
as
well
of
the
giuer
as
of
the
taker
,
will
you
not
suffer
a
mighty
king
to
vse
some
ceremony
whereby
to
shunne
the
lie
which
you
doe
imagine
he
giueth
to
our
Church
,
thinking
to
doe
well
?
If
it
stand
vpon
his
reputation
(
I
speake
now
as
a
worldly
wise
man
)
you
must
treade
vnder
foote
both
the
profite
and
necessities
by
you
alleadged
:
for
not
only
princes
but
euen
meane
gentlemen
doe
account
nothing
profitable
or
necessary
that
may
any
what
impeach
their
honor
.
But
(
say
you
)
this
shall
be
a
great
conquest
for
the
K.
ouer
himselfe
:
nay
contrariwise
,
it
shall
be
a
braue
victorie
that
his
ennemies
shall
haue
obtained
against
him
.
So
that
were
I
in
pay
with
them
.
I
would
also
procure
the
like
supplication
as
yours
.
The
feare
nothing
so
much
as
that
,
say
you
:
you
say
it
,
but
for
my
parte
I
thinke
the
contrarie
.
For
were
I
of
their
counsel
,
God
knows
what
rate
I
would
set
vpon
the
merchandise
,
and
how
much
I
would
thinke
to
gaine
by
trusting
it
foorth
.
The
mischiefe
is
;
that
they
be
destitute
of
I
wote
not
what
hired
lack-lattine
Preachers
,
whome
in
their
pulpits
they
cause
to
play
what
persons
they
please
.
My
counsel
is
(
say
you
)
of
such
efficacie
,
that
by
one
sole
Edict
,
by
one
skinne
of
parchment
wel
penned
,
the
king
shal
obtaine
that
at
his
peoples
handes
,
that
fiftie
thousand
corslets
can
not
obtaine
.
If
the
Pope
doeth
gain-say
him
,
a
faire
appeale
as
of
abuse
may
do
him
reason
.
So
soone
as
his
subiects
shal
see
their
king
returned
into
the
bosome
of
the
Church
,
they
wil
immediatly
fall
downe
at
his
feete
,
as
hauing
the
feare
that
held
them
in
suspence
banished
away
.
Indeede
you
are
a
great
Nostrodamus
,
that
doe
prognosticate
vnto
vs
wonderfull
thinges
:
what
pledge
or
surety
haue
you
for
your
promise
?
Are
you
yet
to
learne
,
that
betwéene
ligue
and
guile
an
olde
French
word
that
signifieth
deceit
,
there
is
no
difference
but
the
transposition
of
a
sillable
?
Whereupon
do
you
ground
your
prediction
?
Are
you
a
Sindicque
Atturny
for
all
the
rebellious
townes
?
Are
your
remembrances
signed
,
wherby
you
think
you
shall
not
be
disadnowed
?
But
grant
you
haue
them
,
doe
you
take
the
Leaguers
to
be
so
honest
men
that
they
will
not
infringe
their
faith
?
A
woman
that
hath
once
abandoned
her
honor
,
doth
afterward
with
time
sell
to
others
good
cheape
.
And
I
shall
neuer
thinke
that
man
to
haue
any
faith
,
that
hath
so
easily
dispensed
with
his
fidelity
to
his
prince
.
But
let
vs
argue
euen
by
common
sense
,
whether
there
be
any
likelihoode
to
beléeue
that
the
townes
wil
submit
themselues
to
the
kings
obedience
.
The
Iudiciall
Astrologers
that
deale
with
casting
our
natiuities
,
after
they
haue
erected
their
figures
,
do
stand
assured
of
their
predictions
to
come
,
in
case
they
find
they
haue
hit
right
in
that
which
is
past
:
and
therein
indéede
there
is
some
likelihoode
,
albeit
I
be
not
of
opinion
that
we
should
beléeue
such
fantasticall
prognosticators
:
sith
therefore
that
you
do
meddle
with
iudging
of
that
that
is
to
come
,
it
is
requisite
that
your
iudgement
be
not
fixed
vppon
some
vaine
imagination
,
especially
in
matter
of
so
great
importance
as
this
is
:
but
you
ought
to
ground
it
vppon
some
correspondence
and
couplement
of
thinges
past
with
such
as
are
to
come
.
You
thinke
that
nothing
but
religion
doth
continue
warres
in
France
.
When
the
townes
armed
themselues
against
the
late
king
,
was
it
religion
that
inuited
them
thereto
?
Was
there
euer
prince
more
sted
fast
in
Romish
religion
then
be
?
For
euen
abandoning
many
times
the
degrée
of
his
royalty
,
he
framed
his
actions
to
his
subiects
,
somtimes
shewing
himselfe
openly
a
penitent
,
somtimes
making
himselfe
halfe
a
Monke
in
cloisters
,
so
to
exercise
his
deuotion
:
neither
néed
we
any
greater
testimony
then
this
,
that
he
had
in
trueth
bin
yet
aliue
,
had
he
not
reposed
too
much
confidence
in
monkes
and
friars
.
Let
vs
leaue
nothing
at
home
that
may
tend
to
the
fauour
of
your
opinion
.
For
in
so
high
an
argument
as
this
I
sight
for
the
trueth
,
not
for
victory
.
You
may
reply
,
that
the
reason
that
raised
their
armes
against
the
other
king
do
cease
in
this
:
for
the
murder
committed
against
the
two
brethren
in
the
assembly
of
the
states
,
together
with
the
extraordinary
collections
and
exactions
against
his
people
cried
to
God
for
vengeance
.
For
these
be
the
two
common
places
where
with
they
shrowd
themselues
:
but
neither
of
these
considerations
haue
place
in
the
king
now
raigning
.
A
solution
indéede
not
all
amisse
.
But
tell
me
:
when
the
D.
of
Guise
openly
without
all
order
of
law
went
about
by
the
estates
holden
at
Bloys
,
to
cause
the
king
of
Nauarre
vnheard
to
be
declared
vtterly
vnworthy
and
vncapable
of
the
crowne
of
France
,
there
was
neither
vengeance
to
be
executed
,
neither
had
the
king
of
Nauarre
consented
to
all
the
corruptions
of
the
others
raigne
.
But
contrariwise
the
house
of
Guise
had
had
good
parte
therein
:
for
they
had
gotten
for
themselues
fiue
or
sixe
Edicts
to
the
oppression
of
the
people
:
but
especially
that
great
reformer
of
tyranny
,
the
Duke
of
Mayen
.
I
know
well
enough
that
the
duke
of
Guise
shronded
his
arme
vnder
the
visard
of
religion
.
Yet
if
thou
being
lieutenant
of
France
but
in
parchment
onely
,
he
sollicited
this
wrong
against
the
king
of
Nauarre
,
think
you
the
duke
of
Mayenne
,
that
so
thinketh
himselfe
to
be
indéede
,
were
so
fond
as
not
to
prosecute
his
first
point
?
Doe
you
yet
suppose
that
such
parte
of
the
people
as
in
euery
towne
,
by
slacking
the
bridle
to
all
mischiefe
,
haue
enriched
themselues
with
the
spoiles
of
good
men
(
for
to
speake
truth
,
there
is
no
towne
but
hath
his
Rossicux
or
Bussy
le
Clerc
)
that
they
,
I
say
,
that
haue
the
strength
in
their
owne
handes
,
wil
suffer
the
rest
in
the
towne
houses
to
propound
the
yéelding
into
the
kinges
obedience
,
or
if
any
shoulde
be
so
bolde
woulde
not
lodge
him
betwéene
foure
darke
walles
?
Haue
they
not
twenty
tormentors
in
their
consciences
that
accompany
them
in
al
places
?
Is
this
word
Relaps
,
wherewith
the
duke
of
Guise
armed
himselfe
dead
with
him
?
You
will
tell
me
that
the
pope
shall
dispense
,
and
I
tel
you
your
preachers
wil
not
beléeue
it
,
no
more
then
they
haue
attended
his
decrée
and
authority
to
sound
out
warre
against
the
late
king
.
Can
not
they
adde
,
that
the
king
hauing
set
so
small
a
price
of
his
conscience
wil
proue
a
Catholike
for
a
vantage
,
I
meane
of
worse
condition
then
before
,
and
so
haue
no
religion
?
May
they
not
haue
a
good
argument
to
aduow
it
?
If
they
haue
bin
so
wicked
as
in
their
pulpits
to
proclaime
the
late
king
to
be
of
no
religion
,
and
to
giue
out
his
abstinence
from
meates
and
other
the
austerities
by
him
vsed
to
be
but
mocks
&
hypocrisies
wherewith
to
abuse
the
peoples
simplicity
,
what
may
they
say
of
him
that
so
slightly
may
haue
turned
his
coate
?
You
thinke
they
will
not
do
it
:
if
you
thinke
so
,
euen
in
common
sense
you
are
deceiued
.
Or
you
imagine
that
albeit
they
should
so
do
,
yet
their
Sermons
woulde
be
of
too
small
effect
with
the
people
,
to
turne
away
this
their
new
vow
and
deuotion
,
that
you
assure
the
king
of
.
But
I
am
of
a
contrary
opinion
.
Thus
you
sée
vs
of
contrarie
mindes
,
and
vpon
this
contrariety
of
hopes
and
opinions
would
you
haue
the
king
hazard
his
person
and
state
?
You
may
say
,
If
I
were
king
I
would
:
and
I
wil
answere
for
him
,
That
if
he
had
made
the
Supplication
now
in
question
,
peraduenture
he
would
do
it
:
but
being
K.
he
must
looke
well
that
he
do
it
not
.
My
good
friend
,
I
vnderstand
but
one
Lattin
word
,
Tanti
poenitere
non
emam
,
and
I
thinke
it
were
good
for
the
kings
seruice
that
he
should
remember
it
in
French
.
If
the
king
agreeing
to
your
opinion
by
this
his
new
beléefe
had
lost
all
his
beléefes
of
his
antient
seruants
that
haue
wyth
him
borne
the
quarrell
,
as
taking
it
to
be
Gods
quarrell
.
And
the
princes
that
fauoured
him
for
the
communion
of
their
religion
rather
then
of
their
callings
should
growe
luke warme
in
his
behalfe
:
And
on
the
other
side
,
if
the
rebels
should
perseuere
in
their
rage
,
into
what
disorder
,
or
rather
dispaire
should
you
bring
his
affaires
?
He
should
finde
himselfe
lurched
ere
he
were
aware
,
and
you
shall
prooue
but
a
bad
warrant
for
your
counsell
.
Neither
your
parchment
nor
your
appeale
as
of
abuse
,
to
be
briefe
,
all
the
petyfoggeries
of
France
woulde
not
suffice
to
warrant
him
.
His
ennemies
haue
a
newe
production
,
I
say
weapons
,
the
which
conioyned
wyth
I
wot
not
what
coloured
title
,
which
the
strongest
do
neuer
want
,
when
the
question
concerneth
a
kingdome
,
they
will
easily
by
the
meanes
thereof
winne
their
cause
.
For
as
for
the
consistory
of
Rome
,
which
in
such
affaires
is
of
some
waight
in
the
ballance
,
as
being
composed
of
sundry
lordes
,
who
through
their
long
experience
do
ordinarily
conioyne
religion
with
the
state
,
and
neuer
diuide
humane
wisedome
from
holines
,
it
wil
alwaies
incline
to
the
strongest
.
But
is
not
this
the
parte
of
a
very
Scholler
in
State
matters
,
to
wish
that
a
prince
should
alter
his
religion
,
vpon
a
vaine
conceipt
thereby
to
winne
the
hearts
of
those
whome
he
would
conquere
?
If
your
Machiauell
nowe
liued
,
who
taught
you
that
a
king
ought
to
be
of
like
religion
as
his
subiects
,
he
would
tell
you
that
a
wise
prince
neuer
made
so
vnclarkly
a
step
,
as
to
alter
his
religion
,
so
long
as
he
stood
vpon
the
conquest
.
But
hauing
atchieued
all
his
enterprises
,
hee
should
then
consult
with
his
friends
,
whether
it
were
good
for
him
to
embrace
his
subiects
religion
,
to
the
ende
the
better
to
like
them
.
You
,
and
such
as
be
like
your selfe
doe
relie
onely
vpon
the
catholike
religion
of
the
French
kings
,
namely
,
for
that
king
Clouis
altered
his
Paganisme
into
Christianitie
,
which
in
those
daies
was
dispersed
ouer
all
the
Galles
.
Let
vs
rest
vppon
this
example
,
which
may
be
a
good
guide
to
leade
vs
in
the
path
that
we
are
to
passe
.
Did
this
great
king
(
for
I
account
him
for
the
greatest
that
euer
raigned
in
France
without
exception
,
either
of
Charlemaine
,
or
of
Philip
the
conquerour
)
become
a
christian-so
long
as
he
stoode
vpon
his
conquests
?
or
did
he
it
without
any
ceremony
?
No
verely
.
For
when
he
was
to
receiue
the
sacrament
of
Baptisme
,
it
was
performed
with
such
dignity
by
his
great
counseller
S.
Remy
,
that
afterward
the
posterity
conuerted
al
the
ceremonies
thereat
obserued
into
miracles
.
Besides
be
abandoned
not
his
heathen
religion
to
stoupe
to
oures
,
vntill
he
had
fréed
his
estate
from
the
bondage
of
the
Romanes
,
subdued
the
Bur●uinion
who
occupied
part
of
our
Galles
:
chased
the
Visigot
that
possessed
the
country
of
Septimany
,
since
called
Languedoc
,
into
Spaine
,
and
through
the
great
battell
of
Tolbiac
brought
vnder
his
obedience
al
Germany
,
whereby
Theodorike
king
of
Italy
became
a
suter
vnto
him
,
〈◊〉
which
performed
,
he
receiued
Christendome
:
yet
can
I
not
hereupon
inferre
,
that
for
all
this
he
became
a
state
Christian
:
but
thus
much
is
certaine
,
that
he
vsed
this
discretion
at
his
new
purpose
,
that
he
turned
not
from
his
religion
vntill
he
found
him selfe
to
haue
the
vpper
hand
.
I
will
vse
your
owne
examples
:
you
say
that
the
Macedonians
abated
I
wot
not
how
much
of
their
ancient
deuotion
to
their
king
Alexander
,
because
he
attired
himselfe
after
the
Persian
maner
.
This
story
will
I
faithfully
and
at
large
rehearse
,
as
greatly
seruing
my
turne
,
but
not
yours
.
So
long
as
Alexander
was
busied
about
the
conquest
of
Asia
,
he
forbare
to
vse
either
the
habite
or
customes
of
the
kings
of
Persia
.
But
hauing
once
conquered
it
,
imagining
that
hée
wanted
no
more
for
the
accomplishement
of
his
victories
but
the
conquest
of
the
hearts
of
his
new
subiects
,
whose
Country
which
he
had
subdued
was
in
extent
fiue
or
sixe
times
as
great
as
all
Macedonia
,
he
had
recourse
vnto
the
pollicie
we
speake
of
.
He
tooke
both
the
attire
and
diademe
of
the
kinges
of
Persia
,
and
from
thenceforth
beganne
to
cause
himselfe
to
be
adored
by
such
as
came
to
salute
him
.
A
matter
vnaccustomed
among
the
Grecians
,
yet
such
as
made
the
conquered
so
pliable
to
his
obedience
,
that
he
kept
them
in
peace
so
long
as
he
liued
.
Hereupon
a
certaine
philosopher
,
or
rather
a
Scholler
named
Calisthenes
,
who
measured
a
mightie
kings
imaginations
by
his
owne
,
began
to
murmure
among
the
souldiours
,
shewing
them
,
that
it
was
the
way
to
bury
the
Grecian
liberty
in
the
bondage
of
the
Persians
,
in
the
conquest
whereof
they
had
borne
a
great
parte
and
portion
with
Alexander
:
and
if
néede
had
so
required
,
had
he
thought
vpon
it
,
he
would
haue
exhibited
a
like
Supplication
as
yours
,
wherby
to
bring
Alexanders
behauiors
into
mislike
.
These
complaints
passing
from
mouth
to
mouth
among
the
Macedonians
was
like
to
haue
stirred
vp
a
great
sedition
.
Whereupon
the
king
put
the
schoolemaister
to
death
,
not
vpon
any
iniurious
wrath
,
as
some
foolish
Historiographers
haue
written
,
but
to
the
end
to
stoppe
th●
fluxe
of
this
new
commotion
,
and
withal
to
make
him
an
example
to
the
posteritie
,
against
such
as
licentiously
abusing
their
tongues
or
pennes
,
before
they
haue
serued
their
apprentisage
in
state
affaires
,
doe
in
their
studies
meddle
with
controuling
the
actions
of
their
king
among
his
people
and
subiects
.
This
example
haue
I
set
you
downe
to
two
endes
.
The
first
,
to
shew
you
that
a
soueraigne
prince
ought
neuer
to
alter
his
fashions
,
maners
,
or
religion
for
the
contentation
of
a
people
before
he
hath
gotten
the
maistery
ouer
them
.
The
other
to
let
you
vnderstand
that
we
are
not
so
easily
or
openly
to
controll
the
behauiours
of
our
kings
,
especially
in
matters
concerning
the
estate
.
For
not
to
penetrate
into
the
botome
of
their
thoughts
,
and
yet
to
publish
against
them
such
spéeches
or
diffamatory
libels
as
may
moue
their
subiectes
to
reuolt
,
is
a
matter
of
death
:
and
you
may
peraduenture
haue
deserued
the
same
punishment
as
Calisthenes
:
he
for
complayning
foolishly
,
and
out
of
season
of
Alexanders
new
alteration
of
the
auncient
fashions
of
Gréece
:
you
for
complaining
of
the
king
for
not
altering
his
olde
religion
for
an
other
that
shall
be
new
vnto
him
.
For
to
tell
you
plainely
what
opinion
many
haue
of
you
,
they
say
that
it
is
the
very
counsel
of
one
,
who
seeming
to
loue
the
king
,
loueth
him
not
,
or
studying
vppon
his
preseruation
,
endeuoureth
to
destroy
him
.
And
at
one
word
,
that
your
Supplication
is
the
counsell
of
a
wicked
Leaguer
:
yet
for
my
part
,
I
doe
for
your
excuse
tell
them
,
that
if
it
includeth
any
mischiefe
,
the
same
procéedeth
not
of
any
your
hatred
against
the
king
,
but
of
too
much
loue
to
your selfe
.
Had
I
accesse
to
the
kings
eare
,
and
were
I
as
a
state
man
to
counsel
him
,
I
would
not
wish
him
to
become
a
Catholike
yet
,
but
to
stay
vntill
hée
had
ouercome
his
affaires
.
Neither
is
there
any
better
meane
to
lincke
vnto
vs
a
Countrey
that
we
haue
but
lately
conquered
,
then
by
purchasing
fauour
of
the
people
,
which
may
be
kept
by
embracing
their
religion
,
vnlesse
we
be
so
strong
as
without
alteration
we
may
commaund
the
same
.
This
is
the
counsel
that
(
speaking
as
a
worldly
wise
man
)
I
woulde
giue
my
king
.
But
let
vs
,
I
pray
you
,
returne
vnto
God
,
who
should
be
our
Weathercocke
,
and
without
whom
we
cannot
arriue
in
any
good
hauen
.
I
haue
suffered
my selfe
at
vnawares
to
be
carried
away
with
the
waues
of
this
world
.
All
this
worldly
wisedome
is
but
folly
before
God
.
Where
you
doe
wish
the
king
to
become
a
Catholike
,
without
laying
his
hand
vpon
his
heart
,
you
doe
it
to
no
other
end
,
say
you
,
but
to
procure
him
to
raigne
in
assurance
ouer
his
people
,
and
to
bring
peace
to
his
realme
,
though
not
to
his
soule
.
What
wil
you
say
if
I
shew
you
both
with
the
finger
and
eye
,
that
through
euen
palpable
and
visible
miracles
of
God
,
al
things
haue
gone
against
the
haire
with
such
Catholikes
?
I
wil
not
séeke
out
of
France
,
neyther
from
the
quarrell
that
hath
béen
among
vs
these
thirty
yeares
:
and
the
liuing
God
I
take
to
witnesse
,
that
no
passion
maketh
me
to
vtter
that
which
I
do
mind
to
speake
,
but
euen
a
desire
to
open
the
eies
of
the
blind
.
It
can
not
be
denied
but
that
the
duke
of
Guise
father
to
the
last
deceased
,
also
the
last
deceased
were
great
warriors
,
bolde
,
and
as
valiant
as
might
be
,
Lordes
that
accompanied
their
valour
with
al
humane
wisedome
,
wherein
both
they
and
the
Duke
of
Mayenne
alwayes
lodged
this
proposition
:
That
they
woulde
not
vse
our
religion
any
further
then
the
commodity
of
their
affaires
did
commaund
,
for
their
owne
aduancement
and
greatnesse
.
I
wil
beginne
with
the
father
and
his
brother
the
Cardinall
of
Loraine
.
So
soone
as
King
Henry
the
second
was
dead
,
seized
vpon
his
sonne
the
young
king
Frances
,
by
a
title
of
_____
because
he
had
married
their
neece
,
and
withall
estranged
from
his
presence
the
princes
of
his
blood
and
officers
of
the
Crowne
,
namely
,
that
wise
Constable
Montmorencie
,
who
was
in
so
great
fauour
with
the
former
king
his
master
:
from
whom
not
content
with
that
disgrace
,
they
tooke
the
state
of
great
Maister
,
which
he
had
inioyed
euer
since
the
decease
of
René
of
Sauoy
his
father
in
law
.
This
tyranny
was
euident
,
for
all
the
affaires
of
France
passed
through
the
hands
of
these
two
brethren
,
who
abused
the
kings
name
and
youth
at
their
pleasures
.
Many
good
Frenchmen
vnable
to
beare
that
tiranny
,
conspired
against
them
.
The
King
then
soiourned
sometimes
at
Chenonceau
,
sometimes
at
Ambois
.
The
whole
communalty
swarmed
thither
,
insending
to
banish
these
our
newe
Maisters
,
and
to
present
a
Supplication
to
the
king
for
the
establishing
of
a
lawfull
counsell
of
the
Princes
of
the
bloud
,
and
officers
of
the
crowne
about
his
person
.
I
thinke
there
was
I
wot
not
what
of
the
newe
religion
among
(
for
I
will
not
in
any
wise
falsifie
this
historie
.
Their
mishap
was
such
that
they
were
discouered
by
one
Desauenelles
an
aduocate
,
who
was
of
that
faction
,
by
whom
the
Guises
were
aduertised
that
the
peoples
quarrell
was
against
them
.
The
enterprize
thus
discouered
,
the
principalles
were
apprehended
at
the
Castell
of
Noisé
,
and
the
common
people
vpon
the
hie
waies
,
who
had
their
directions
to
méete
at
Ambois
.
Nowe
I
beséech
you
vnderstand
what
wisedome
in
mans
sense
these
two
brethren
vsed
,
to
maintaine
themselues
in
their
vsurped
authoritie
.
Also
how
in
the
end
God
turned
al
their
deuises
into
smoke
.
Because
this
history
deserueth
to
be
knowen
to
al
:
so
soone
as
these
poore
men
were
taken
,
they
are
made
to
beléeue
that
they
came
with
intent
to
seize
vpon
the
kinges
person
,
and
to
take
him
prisoner
.
Their
processe
is
by
and
by
made
and
briefly
finished
by
a
Maister
of
requestes
.
Mazere
,
Castelnaw
,
Noize
,
and
Renne
the
principall
enterprisers
are
beheaded
in
the
market
place
of
Amboise
.
Renaudy
whome
Pardillan
slew
in
the
fieldes
,
after
his
death
is
quartered
and
made
an
example
:
and
of
their
followers
an
infinit
number
,
some
drowned
by
heapes
,
others
hanged
ouer
the
Castell
walles
.
This
first
stone
thus
cast
for
a
foundation
to
their
building
,
they
considered
that
this
enterprise
must
procéede
from
some
higher
hand
.
Also
that
in
such
affaires
after
they
had
put
in
vre
the
first
exemplary
punishement
against
the
chiefest
offendors
,
it
was
requisite
to
pardon
the
rest
of
the
commons
,
and
yet
in
any
wise
not
to
spare
the
heades
of
the
greatest
and
Authors
.
That
if
any
had
cause
to
mislike
the
then
gouernement
,
it
was
the
princes
of
the
bloud
,
to
whom
this
charge
appertained
,
during
the
minoritie
of
the
king
,
whome
a
marriage
could
make
no
wiser
then
his
age
:
and
therefore
by
a
braue
pollicy
they
were
wise
enough
for
propounding
their
owne
interest
:
so
that
laying
downe
only
the
honor
of
God
and
the
king
,
after
the
executions
at
Amboise
,
they
publish
a
generall
pardon
to
all
the
common
people
that
had
consented
to
this
conspiracy
,
wherby
no
man
should
afterward
be
molested
therefore
.
They
create
a
new
guard
of
French
harquebuziers
about
the
kings
person
,
whose
Capitains
being
at
their
deuotion
,
was
an
ordinary
assurance
for
them
to
and
against
all
men
.
Vnderhand
they
gather
informations
against
the
heades
of
this
conspiracy
,
not
naming
any
.
They
fortefie
the
high
wayes
to
Ambois
and
Orleance
with
men
of
armes
,
so
to
preuent
all
newe
commotions
that
might
spring
out
of
Guyenne
,
because
at
that
time
the
late
Lord
prince
of
Conde
was
retired
into
Bearne
with
his
brother
the
king
of
Nauarre
,
who
were
the
men
against
whom
they
layde
all
their
snares
.
At
Fountain-bel-eau
they
procure
the
creation
of
17.
new
knights
of
the
order
of
saint
Michael
,
therein
violating
all
auntient
order
,
for
before
they
neuer
created
aboue
one
or
two
at
the
most
at
once
,
and
that
very
seldome
,
and
with
great
consideration
.
But
these
were
so
many
bound
vnto
them
,
and
props
for
their
tyranny
in
time
to
come
.
Thence
they
lead
the
king
to
Paris
,
where
they
do
cause
him
to
take
assurance
of
fidelitie
of
the
prouost
of
Merchants
and
Sheriffes
of
the
towne
to
himselfe
.
Al
these
preparatiues
thus
made
,
they
bring
him
to
Orleance
,
where
they
decrée
vpon
commaundementes
throughout
all
France
for
the
assembly
of
the
estates
,
as
knowing
very
well
that
the
deputies
do
neuer
yéelde
but
where
force
and
authority
commandeth
them
,
albeit
men
be
perswaded
that
the
same
is
the
vpholding
of
the
peoples
libertie
.
Withall
they
dispatch
many
missiues
in
the
kings
name
to
the
king
of
Nauarre
,
the
Prince
of
Conde
,
the
Constable
,
and
the
Admirall
,
to
come
to
him
to
Orleance
,
pretending
these
commaundements
vpon
his
desire
that
they
should
be
assistant
to
this
assembly
.
Euery
wise
man
iudged
that
there
was
some
notable
tragedis
to
be
played
at
the
costes
of
these
poore
lords
,
for
the
perpetuall
establishment
of
the
house
of
Guise
.
The
Constable
hauing
some
inkling
,
made
but
slowe
haste
.
The
king
of
Nauarre
,
and
the
lord
prince
after
many
reiterated
commandements
arriued
at
the
towne
of
Poytiers
,
where
they
had
the
first
aduertisement
of
the
kings
discontentment
against
them
,
but
withall
at
the
same
instant
,
they
were
so
inuested
by
the
Marshall
of
Lermes
with
two
companies
of
men
of
armes
,
that
they
could
not
possibly
returne
backe
againe
.
At
their
comming
to
Orleance
the
lord
prince
was
committed
to
safe
custody
,
and
certaine
Iudges
were
expressely
sent
for
from
Paris
to
frame
his
inditement
.
As
for
the
king
of
Nauarre
,
they
searched
so
narrowly
into
his
actions
,
that
there
was
no
great
difference
betweene
Garde
and
Regarde
.
The
prince
perceiuing
that
it
was
a
match
set
in
hand
by
the
Lorraines
for
his
destruction
vnder
the
borrowed
name
of
the
king
,
beganne
to
linger
matters
,
craued
distribution
of
counsell
:
alleadged
,
that
he
being
a
prince
of
the
bloud
,
was
not
to
bée
iudged
by
Commissioners
,
but
by
the
whole
body
of
a
Court
of
Parliament
.
But
they
spurred
him
so
neare
,
that
the
defences
which
he
propounded
were
taken
for
an
affected
contumacie
.
In
the
meane
time
the
deputies
came
in
apace
,
which
was
so
prouided
,
to
the
end
,
that
after
the
indictment
had
bin
fully
framed
,
this
poore
prince
,
who
had
erred
in
nothing
,
but
in
neglecting
to
withstand
their
tyranny
,
might
haue
bin
condemned
to
death
,
not
only
by
a
Parliament
,
that
should
haue
béene
brought
for
the
nonce
,
but
also
by
the
thrée
estates
of
France
.
This
once
obtained
,
I
wote
not
what
should
haue
become
of
the
king
of
Nauarre
,
whome
at
that
time
all
men
so
forsooke
,
that
such
as
in
heart
were
his
humble
and
affectionat
seruants
,
durst
not
so
much
as
by
a
winke
of
the
eie
be
acknowne
thereof
.
Was
there
euer
enterprise
guided
with
more
worldly
wisedome
then
this
?
Let
vs
therefore
sée
the
ende
.
Euen
when
they
were
ready
to
smite
,
and
that
to
that
effect
they
were
about
to
remoue
the
king
out
of
that
towne
to
Chenonceau
,
to
the
ende
he
being
absent
,
the
said
L.
prince
might
haue
no
recourse
to
his
mercy
:
The
king
booted
and
spurred
,
and
ready
to
take
horse
,
beganne
to
finde
himselfe
ill
at
ease
,
and
to
be
shorte
,
died
within
lesse
then
4.
daies
.
Then
,
euen
in
the
twinkling
of
an
eie
,
all
the
purposes
of
these
two
brethren
were
turned
to
nothing
.
The
bondmen
to
the
court
gaue
them
ouer
and
drewe
to
the
K.
of
Nauarre
.
Him
did
the
estates
pronounce
the
kings
lieutenant
generall
ouer
all
France
,
during
the
minority
of
king
Charles
the
9.
Also
the
L.
prince
,
plainetife
in
a
declaration
of
innocencie
,
by
a
decrée
of
Parliament
in
scarlet
robes
,
obtaineth
his
ful
demaunde
.
All
that
the
two
brethren
had
as
yet
compassed
were
state
blowes
,
but
this
was
a
maisters
blowe
.
I
speake
of
that
maister
who
laugheth
those
to
scorne
,
that
with
mans
wisedome
make
a
scorne
of
him
.
For
had
they
not
,
euen
with
holberds
fetcht
the
king
of
Nauarre
,
euery
man
iudgeth
,
that
considering
his
nature
,
he
would
hardly
haue
come
vnto
the
court
,
or
if
he
had
come
,
it
would
haue
bin
with
such
delaies
,
that
in
the
meane
time
the
others
might
very
easly
haue
continued
their
authority
about
the
Q.
mother
,
a
forren
princesse
,
who
without
the
assistance
of
the
princes
of
the
blood
had
had
no
great
power
to
withstand
them
.
Now
will
you
aske
me
what
correspondence
this
example
hath
with
the
state
catholike
whome
I
detest
?
Very
great
:
for
I
aduow
,
and
aduowing
am
not
deceiued
,
that
neyther
of
these
two
brethren
troubled
his
head
with
any
other
religion
,
then
such
as
they
thought
might
serue
to
the
aduancement
and
progresse
of
the
greatnesse
of
their
famely
.
For
they
were
the
first
that
counseled
king
Henry
the
second
to
become
protector
of
the
Dutch
Nation
,
that
is
,
of
the
Germans
religion
against
Charles
the
fift
,
and
forced
the
parlement
to
verefie
this
braue
title
.
This
that
I
say
is
no
fable
hatched
with
my
quil
:
for
there
is
none
that
liued
in
those
daies
but
knew
it
,
neyther
concealed
they
it
,
but
accompted
it
as
a
matter
that
they
thought
might
turn
to
their
honor
.
If
these
our
Maisters
had
bin
so
zealous
to
the
Romish
church
,
as
since
they
would
haue
made
vs
beléeue
,
would
they
haue
iustified
this
iourney
into
Germany
,
which
was
the
first
ruine
of
our
Fraunce
?
Woulde
they
not
rather
haue
gainesaide
it
,
by
humble
Supplications
,
declaring
vnto
the
king
,
that
such
a
protection
was
formally
as
they
thought
repugnant
to
the
honour
of
God
and
his
Church
.
But
they
maintained
the
contrary
as
weening
so
both
to
purchase
their
masters
fauour
,
and
withal
to
benefit
themselues
about
him
,
as
indéede
they
did
.
For
the
Duke
of
Guise
the
father
neuer
purchased
so
much
honour
as
in
the
Towne
of
Metz
when
hee
withstoode
the
siege
against
the
Emperour
Charles
the
fift
.
This
is
the
reason
that
I
haue
noted
this
example
against
all
Macheuels
schollers
(
I
will
not
beléeue
you
to
be
anie
)
who
care
not
what
the
kings
religion
be
,
so
he
may
content
his
people
.
I
will
yet
stay
vpon
the
same
example
:
for
how
long
soeuer
I
make
this
discourse
,
yet
wil
it
be
but
too
briefe
to
roote
out
this
wretched
opinion
.
It
is
a
principle
of
estate
,
that
you
neuer
suffer
a
Prince
your
neighbour
to
growe
too
mighty
:
but
if
your selfe
be
not
strong
enough
to
withstande
him
,
you
must
enter
league
with
other
princes
and
common-wealths
weaker
then
your selfe
.
A
principle
very
familiar
with
the
princes
of
Italy
,
which
they
haue
bin
ready
enough
to
put
in
practise
,
all
and
euery
time
that
we
haue
passed
the
Mounts
for
the
recouery
of
the
state
of
Naples
or
Millaine
.
In
those
dayes
did
we
sée
the
Emperor
Charles
the
fift
grow
mighty
by
the
ouerthrow
of
all
the
protestant
princes
,
whom
he
had
discomfited
in
a
pitcht
fielde
,
and
had
taken
prisoners
the
D.
of
Saxony
,
and
the
Lantgraue
of
Hesse
.
Hereupon
had
they
recourse
to
our
K.
and
put
themselues
into
his
protection
.
He
tooke
their
quarrell
in
hand
,
to
the
ende
to
stoppe
the
course
of
the
Emperours
purposes
,
albeit
against
all
pollicie
and
worldly
reason
.
That
he
that
made
profession
of
the
catholike
religion
,
should
support
hereticall
subiects
(
as
they
were
then
tearmed
)
against
their
soueraigne
Lord
,
who
warred
vpon
them
only
in
hatred
of
their
new
religion
.
In
this
voyage
al
things
smiled
vpon
vs
:
for
so
soone
as
the
emperor
had
intelligence
that
the
king
was
in
armes
to
passe
ouer
the
Rhine
,
he
pacified
all
things
with
his
subiects
and
graunted
them
the
Interim
,
so
that
the
onely
sounde
of
our
comming
made
them
obtaine
whatsoeuer
they
demaunded
,
and
at
our
returne
from
that
voyage
we
gaue
for
our
badge
the
imperiall
towns
of
Metz
,
Thoule
,
and
Verdare
.
But
hath
this
passed
vnpunished
?
The
penaunce
for
this
sin
was
not
inflicted
during
the
life
of
Henry
the
second
,
but
of
his
children
.
As
also
we
reade
of
many
like
punishments
in
the
historie
of
the
Kings
in
the
olde
Testament
.
Thou
Catholike
king
(
saith
this
great
god
)
hast
mainteined
the
German
Protestants
,
to
the
encrease
of
their
opinions
,
so
to
keep
downe
thy
corronal
,
but
I
will
make
thine
of-spring
to
féele
howe
I
am
offended
herewith
:
For
I
will
chastice
them
with
the
same
roddes
,
and
suffer
like
diuision
to
take
holde
of
thy
kingdome
.
I
will
raise
vp
some
of
thy
owne
that
shal
harry
thee
vpon
the
same
argument
,
and
withall
call
in
the
Protestantes
to
their
succour
,
in
reuenge
of
that
succor
that
you
meant
to
giue
them
,
whereof
shall
at
length
ensue
the
desolation
of
your
estate
.
Do
you
not
thinke
it
to
be
a
méere
punishment
of
God
which
tooke
roote
in
this
voyage
into
Germany
?
For
my
parte
I
do
not
doubt
it
.
The
ancient
heathen
said
that
the
gods
had
féet
of
wooll
.
and
armes
of
yron
,
thereby
to
teach
vs
,
that
they
were
slow
to
vengeance
,
but
when
they
beganne
,
they
recompenced
that
slacknesse
with
wonderfull
rigor
.
Nowe
will
I
come
to
the
Duke
of
Guise
last
deceased
.
Was
there
euer
L.
better
beloued
among
the
people
?
Euen
beloued
,
I
say
,
because
he
entituled
himselfe
Protector
generall
of
our
religion
against
the
heretikes
▪
and
withall
,
that
there
must
be
no
reconcilement
with
them
.
A
proposition
with
him
in
such
recommendation
,
that
euery
man
of
a
contrary
opinion
was
straight
accursed
,
yet
was
he
alwaies
of
this
aduice
?
No
:
for
in
the
yere
1572.
after
he
had
procured
the
death
of
his
capitall
ennemy
the
Admirall
,
his
house
was
a
sanctuary
to
a
number
of
Huguenotes
,
euen
vnto
the
lordes
of
Gamach
,
Acier
,
and
the
vicount
of
Borniquet
principalles
of
the
other
party
:
yet
at
that
time
were
they
all
Amalekites
:
for
proclamation
by
sound
of
trumpet
and
common
crie
was
made
throughout
al
the
quarters
of
Paris
,
not
to
saue
or
pardon
any
Huguenot
wythout
exception
.
Let
vs
now
come
to
the
D.
of
Mayenne
.
When
the
late
king
sent
him
to
retire
into
his
obedience
al
Daulphine
,
most
of
whose
towns
the
Huguenots
possessed
,
was
he
so
religious
as
to
enter
no
composition
with
them
?
He
suffered
them
to
liue
in
peace
of
their
consciences
,
whereupon
without
blowes
they
rendred
al
their
towns
.
Also
so
long
as
he
was
in
Daulphine
his
court
was
fuller
of
Huguenot
Gentlemen
then
of
Catholikes
.
How
commeth
it
that
in
selfe
soules
should
harbour
two
so
contrary
opinions
?
So
long
forsooth
as
their
ambition
was
brideled
vnder
the
kings
obedience
,
they
thought
themselues
most
happy
in
hauing
many
friends
and
seruants
of
each
religion
.
But
after
they
had
cast
off
that
,
they
imagined
,
that
for
the
attaining
in
time
to
their
last
point
,
it
was
requisite
,
not
onely
to
haue
weapons
at
hand
,
but
euen
neuer
to
be
diseazed
of
them
.
Otherwise
,
hauing
bin
mighty
in
commanding
ouer
armies
,
in
their
opinion
they
should
afterward
haue
bin
brought
down
,
when
by
means
of
peace
they
might
haue
bin
returned
to
their
owne
houses
.
And
to
say
the
truth
,
it
is
the
very
counsell
of
Caesar
,
whereby
in
the
end
he
became
soueraigne
ouer
the
state
of
Rome
.
Now
let
vs
consider
,
I
pray
you
,
the
successe
of
their
purposes
:
for
you
shall
finde
,
that
all
that
they
did
to
the
confusion
of
the
king
of
Nauarre
(
giue
me
leaue
,
I
pray
you
,
so
to
call
him
when
I
speake
of
those
daies
)
turned
to
his
aduancement
.
They
armed
themselues
against
him
with
the
power
of
the
French
king
,
with
the
king
of
Spaines
double
pis●olets
,
with
the
censures
of
the
court
of
Rome
,
and
with
the
peoples
fauour
:
besides
,
they
had
all
the
preachers
,
the
trumpets
of
their
hypocriticall
passions
at
their
backe
.
Since
the
years
1586.
they
brought
fiue
armies
into
the
field
,
to
the
end
,
quite
to
haue
cut
downe
the
king
of
Nauarre
,
thrée
in
Guyen
and
Poictow
,
and
two
in
Auergne
and
Daulphine
.
In
the
yere
1587.
they
sent
against
him
the
D.
of
Ioieuse
with
a
braue
choice
of
Nobility
,
and
a
great
troope
both
of
horsemen
and
footemen
,
with
expresse
commaundement
to
set
vpon
him
,
at
whatsoeuer
price
.
In
the
yeare
1588.
all
things
wretchedly
smiled
vpon
the
duke
of
Guise
:
he
became
Maister
of
Paris
without
any
blowes
:
causeth
his
king
to
flie
shamefully
away
:
establisheth
what
policie
he
list
,
changeth
al
the
ancient
captaines
of
the
towne
,
to
the
end
,
to
be
assured
of
the
new
:
purchaseth
abolition
at
the
kings
hand
vnder
the
name
of
vnion
for
all
that
is
past
:
adioyneth
to
his
estate
of
greate
Maister
,
the
function
of
lieutenaunt
generall
to
the
king
in
matters
of
armes
.
The
estates
being
holden
at
Bloys
,
in
the
face
of
all
the
world
he
commandeth
the
deputies
,
and
commaunding
,
he
seeketh
by
all
sorts
of
purchase
to
denounce
the
king
of
Nauarre
incapable
of
the
crowne
.
Was
there
euer
high
enterprize
guided
with
greater
sense
then
this
?
What
was
the
Catastrophe
?
All
these
fiue
armies
returned
with
shame
from
whence
they
came
.
The
king
of
Nauarre
shieldeth
the
blowes
,
as
a
man
should
say
,
with
a
rebated
sword
.
The
greatest
honour
that
the
D.
of
Mayenne
got
was
when
he
tooke
Castillon
that
belonged
to
his
wife
,
where
he
spent
France
60000.
crowns
,
and
lay
sixe
wéeks
:
a
towne
which
the
Huguenots
afterward
recouered
with
ladders
that
cost
them
not
sixe
franks
.
The
D.
of
Ioyeuse
was
ouerthrowne
in
set
battell
at
Coutraz
.
The
D.
of
Guise
vpon
the
king
of
Nauarres
birth
day
slaine
in
the
middest
of
the
estates
without
any
consent
of
the
said
king
or
his
partakers
.
The
death
of
him
and
of
his
brother
the
Cardinall
conuerted
al
the
common
malice
against
the
late
king
.
The
Townes
rebelled
against
him
,
and
chose
the
D.
of
Mayen
to
be
their
lieutenant
general
ouer
the
royall
estate
and
crowne
of
France
.
In
this
newe
rage
of
the
people
he
wanted
no
money
,
and
so
consequently
no
men
.
The
late
king
was
forced
to
call
vnto
his
aide
the
king
of
N●
.
who
came
in
.
Being
arriued
,
he
deliuereth
him
together
with
the
Cittie
of
Toures
,
which
is
at
this
day
the
repaire
of
the
soueraigne
courtes
of
France
.
For
at
the
onely
sound
of
his
approach
,
the
ennemy
who
with
a
great
Rhodomontade
or
brag
had
wonne
a
suburbe
,
retired
the
same
night
that
they
won
it
,
hauing
scarce
leisure
to
take
breath
.
Then
is
the
king
slaine
by
a
Monke
,
which
was
one
chéese
péece
of
seruice
of
the
holy
vnion
:
the
preachers
in
their
pulpits
exclaimed
that
that
Prince
was
of
no
religion
:
Oh
very
God
,
if
they
thought
him
such
a
one
(
this
I
speake
by
the
way
)
why
did
they
choose
a
monke
to
execute
so
wretched
a
purpose
,
vnles
they
were
assured
that
vnder
that
habit
,
the
murderer
might
without
difficulty
haue
accesse
to
this
poore
princes
closot
?
They
then
imagined
that
by
this
vnexpected
death
all
the
affaires
of
the
realme
woulde
chaunge
countenance
,
also
that
the
king
of
Na.
vpon
hatred
to
his
religion
should
be
abandoned
of
al
men
:
howbeit
against
this
cursed
counsell
GOD
otherwise
prouided
:
for
the
valiant
bloud
of
the
French
Nobility
did
wholly
vowe
it selfe
to
our
natural
and
lawfull
king
.
And
as
by
the
death
of
the
D.
of
Guise
al
the
leaguers
gaue
ouer
their
quarell
against
these
of
the
new
religion
,
to
set
themselues
against
their
king
,
so
vppon
this
second
murder
executed
on
the
person
of
our
late
king
all
the
French
Nobilitie
,
forgetting
their
mallice
against
the
same
religion
,
aymed
onely
at
reuenge
of
this
death
against
the
Leaguers
:
hauing
neuerthelesse
first
sworne
the
king
to
enter
into
our
religion
,
if
once
he
were
well
instructed
therein
.
Thus
our
king
by
two
deaths
whereto
he
neuer
consented
,
the
one
,
of
his
mortall
enemy
,
the
other
,
of
his
greatest
friend
,
attained
the
Crowne
,
and
at
a
time
appoynted
came
before
the
head
city
of
France
(
which
had
professed
greatest
hatred
against
him
)
enuironed
with
all
the
Princes
of
the
bloud
,
officers
of
the
crowne
,
and
as
braue
an
army
as
hath
of
late
béene
séene
in
France
.
Whom
is
he
now
to
thanke
for
so
many
blessings
?
First
God
onely
,
next
his
enemies
,
whom
God
made
the
principall
instruments
for
al
that
is
aforesaid
,
as
being
more
beholding
to
them
then
euer
he
was
to
all
his
seruants
and
friends
:
for
,
had
they
without
wakening
his
weapons
by
anticipation
of
time
,
suffered
him
to
haue
liued
close
and
quiet
(
as
he
did
)
in
an
out-corner
of
France
,
at
the
length
both
his
minde
and
weapons
had
béene
ouergrowen
with
rust
:
but
they
forced
him
to
stand
vppon
his
defence
,
wherby
at
one
instant
of
an
apprentise
they
made
him
a
persite
maister
.
He
who
otherwise
had
beene
vndone
,
had
not
his
enemies
sought
his
vndoing
:
for
as
well
his
religion
,
as
the
small
knowledge
that
we
had
had
of
his
maners
,
woulde
not
easily
haue
suffered
vs
to
fauour
him
after
the
late
kings
decease
.
But
he
hath
this
gift
,
that
so
soone
as
we
do
but
smel
him
,
he
maketh
euery
one
to
loue
,
honour
,
and
regarde
him
,
yea
euen
his
very
enemies
.
Moreouer
,
where
could
he
haue
found
the
passages
ouer
the
riuers
open
to
haue
come
to
Paris
?
Where
should
he
haue
found
such
an
army
?
To
be
short
,
he
is
indebted
both
of
his
crowne
and
forces
to
those
who
by
all
worldly
pollicies
sought
to
bring
him
into
misery
.
Yea
,
he
is
so
indebted
albeit
he
brought
no
more
with
him
but
a
stedfast
hope
that
he
hath
in
his
great
God
.
I
doe
here
omit
his
victory
at
Diepe
:
his
entry
into
the
suburbs
of
Paris
which
doth
counteruaile
the
best
Towne
in
Fraunce
,
where
God
,
to
the
ende
,
euen
to
leade
him
by
the
hand
,
dispersed
a
thicke
mist
to
blinde
the
Paristans
eyes
.
I
will
also
leaue
his
Conquestes
which
after
this
he
obtained
in
the
middest
of
winter
in
the
Countries
of
Vendosme
,
Mayenne
,
and
almost
all
Normandie
:
his
two
victories
that
he
had
in
one
day
,
at
Yurie
and
in
Auuergne
:
the
shamefull
retraict
of
the
D.
of
Parma
:
his
glorious
recouery
of
Corbeil
with
the
turning
of
a
hand
,
where
this
great
beater
downe
of
walles
had
soiourned
fiue
weekes
with
eighteene
canons
before
he
could
take
it
:
and
finally
,
that
which
of
late
memorie
chanced
miraculously
in
the
towne
of
S.
Denis
:
for
I
haue
not
vndertaken
this
,
to
trace
you
an
history
.
To
what
then
is
al
this
?
for
now
it
is
time
for
me
to
end
this
argument
.
Peraduenture
to
turne
the
king
from
abandoning
his
religion
,
wherein
he
hath
receiued
so
many
fauours
at
Gods
hand
?
I
would
not
wish
you
so
thinke
,
for
I
haue
done
it
onely
to
shew
to
al
Macheuelists
,
that
God
rather
assisteth
princes
,
of
whatsoeuer
christian
profession
,
when
in
al
their
aduersities
they
call
vpon
him
with
their
whole
heartes
,
and
repose
their
whole
confidence
in
him
,
then
such
as
saining
themselues
to
be
Catholikes
,
haue
no
religion
in
their
soules
,
and
do
referre
their
stay
to
the
pollicie
that
they
gather
out
of
the
visard
of
religion
.
Let
vs
therefore
blot
out
of
our
papers
that
that
you
seek
to
teach
the
king
:
that
is
,
that
so
long
as
he
was
simply
king
of
Nauarre
he
might
vse
the
new
religion
,
but
being
king
of
France
,
he
must
play
an
other
part
;
as
if
his
soule
that
was
then
king
of
Nauarre
were
other
then
his
that
is
nowe
king
of
France
.
Let
vs
not
therefore
desire
him
to
become
a
Catholike
by
groping
,
and
march
onely
in
darkenesse
.
Now
do
I
come
to
my
catholike
in
religion
,
such
a
one
as
I
wish
our
king
to
be
.
Now
that
he
may
so
be
,
I
thinke
there
be
three
things
requisit
:
first
to
make
him
capable
:
next
to
poure
forth
our
praiers
to
GOD
for
that
end
:
and
lastly
,
that
we
be
penitent
.
To
make
him
capable
,
he
must
of
necessity
be
instructed
:
I
say
instructed
,
not
by
Ministers
,
as
you
do
falsely
presuppose
he
will
,
but
by
a
generall
or
nationall
counsell
.
I
tell
you
againe
,
he
must
,
for
so
haue
we
agreed
in
the
middest
of
his
army
,
and
we
may
not
shrincke
from
our
consent
,
sith
it
is
euident
that
the
fault
is
not
in
him
that
he
performeth
not
his
promise
.
Are
you
eyther
wiser
or
honester
then
all
these
great
princes
and
lordes
that
were
of
that
opinion
,
that
now
you
should
propound
an
other
?
Yea
,
admit
we
had
not
consented
,
yet
were
it
his
part
to
feele
him selfe
,
and
not
finding
himselfe
strong
enough
to
embrace
it
without
being
taught
,
our
petition
were
wretched
and
wicked
if
we
should
intreat
him
to
the
conerary
.
Yet
thinke
not
that
I
would
wish
this
instruction
to
consist
onely
in
words
,
our
Bishops
,
Abbots
,
and
other
prelates
of
the
church
must
bring
example
.
Our
L.
Iesus
Christ
,
to
winne
the
Iewes
hearts
,
began
first
by
well
doing
,
and
afterward
he
taught
.
The
first
point
requisite
in
an
aduocate
to
perswade
his
Iudges
,
is
honesty
:
the
rest
of
his
arte
is
but
eloquence
,
and
the
more
he
vse
it
,
the
more
wary
the
iudge
is
,
specially
if
he
mistrust
the
speaker
.
Therefore
to
perswade
our
K.
let
vs
ioine
the
word
and
the
effect
.
Why
,
I
pray
you
,
haue
we
not
prepared
him
matter
sufficient
to
desire
to
be
instructed
?
There
was
neuer
church
(
with
great
griefe
I
must
say
it
)
more
rent
then
ours
:
I
will
not
speake
of
the
abuses
.
A
matter
that
almost
no
religion
can
dispense
withall
,
the
reason
,
because
no
religion
can
be
exercised
without
outward
ceremonies
to
make
the
peoples
hearts
intentiue
.
And
it
is
very
difficult
,
yea
,
euen
vnpossible
,
but
in
succession
of
time
there
will
bee
mixed
among
the
ceremonies
I
wot
not
what
of
man
,
and
so
consequently
,
euill
customes
.
I
speake
not
therefore
of
abuses
,
one
of
the
quarrels
of
our
new
commers
:
but
I
speake
of
the
impiety
that
harboured
in
our
Church
,
so
soone
as
the
name
of
League
was
brought
in
.
I
will
not
tel
you
,
that
abandoning
the
gospell
she
would
needes
preuaile
by
armes
,
which
I
may
well
say
by
the
way
is
an
heresy
.
Our
Lorde
Iesus
Christ
,
after
whose
patterne
we
are
to
frame
all
our
actions
,
his
Apostles
and
Disciples
,
and
after
them
the
martyres
did
neuer
establish
our
Church
by
this
meanes
.
They
planted
our
religion
by
preching
and
exhortations
,
and
with
their
blood
sealed
the
christian
faith
in
the
magistrats
hands
:
out
of
the
fountaine
whereof
sprang
a
sea
of
true
Christians
which
ouerflowed
the
whole
earth
.
Afterward
,
when
wée
,
taking
our selues
to
be
more
wise
,
would
néeds
extend
our
religion
by
armes
in
our
voyages
ouer
the
sea
,
we
thereby
reaped
no
other
fruit
,
but
that
the
East
in
the
end
was
made
the
toombe
both
of
vs
and
our
religion
.
This
article
doe
I
purposely
passe
ouer
,
as
being
a
fault
which
at
this
day
is
accounted
no
fault
.
Let
vs
come
to
that
which
within
these
two
yeares
only
hath
passed
before
our
faces
.
Shal
I
not
call
this
impiety
,
that
a
college
of
Sorbonne
abusing
the
name
of
the
holy-ghost
,
shall
aduise
the
simple
people
to
arme
themselues
against
their
king
?
shall
I
not
call
it
impiety
,
that
neuer
expecting
the
popes
decrée
,
whereto
these
our
Maisters
referred
themselues
,
the
nexte
day
after
such
aduise
they
proclaymed
warres
all
ouer
?
shall
I
not
call
it
impiety
,
that
wretchedlie
murdered
their
king
,
and
hauing
no
other
ministers
of
their
slaughter
but
monkes
?
shall
I
not
call
it
impiety
that
they
haue
canonized
the
wretched
Iacobin
?
shall
I
not
call
it
impiety
(
pardon
me
O
good
God
though
I
presume
to
smite
euen
at
the
head
)
that
in
the
great
consistory
of
Rome
Pope
Sirtus
compared
that
wretches
entry
into
the
kings
cabine
to
the
comming
of
the
Angell
Gabriel
,
when
he
announced
to
the
virgine
the
future
mystery
of
the
natiuitie
of
our
Lord
Iesus
Christ
?
I
wil
not
affirme
that
he
so
did
,
but
sure
I
am
,
that
such
his
Oration
was
printed
in
Paris
&
flyeth
all
ouer
France
,
importing
more
erroneous
propositions
then
this
.
Our
king
is
wise
,
and
hath
seene
all
these
thinges
:
for
whie
should
not
he
haue
séene
them
,
sith
the
Leaguers
haue
ambitiously
sought
to
make
them
their
trophée
?
After
al
this
hath
he
not
reason
to
desire
to
be
instructed
in
our
religion
,
before
he
come
into
our
Church
?
I
thinke
him
the
honester
man
for
desiring
it
,
and
if
he
shall
doe
otherwise
I
woulde
say
hée
hath
no
soule
.
Where
I
set
downe
that
he
ought
to
be
instructed
,
yet
is
not
that
enough
,
for
withall
we
are
to
addresse
our
prayers
and
supplications
to
God
,
not
to
the
king
.
When
I
desire
to
obtaine
some
gift
of
the
king
,
I
deliuer
him
my
petition
:
but
in
this
case
,
it
dependeth
vpon
Gods
grace
,
not
vppon
his
.
Him
therefore
we
must
beséech
to
touch
our
kings
heart
.
Among
so
many
thousand
persons
as
be
in
Fraunce
,
we
néede
not
past
a
dozen
good
&
deuout
soules
to
obtaine
our
desires
.
S.
Aug.
in
his
youth
was
greately
infected
with
heresie
.
S.
Cyprian
before
he
became
a
Christian
doated
greately
in
the
loue
of
a
discréete
christian
lady
,
yea
,
he
so
doated
,
that
to
the
end
to
seduce
her
he
learned
tha
Arte
Magicke
.
S.
Monique
S.
Augustins
mother
neuer
intreated
her
sonne
to
giue
ouer
his
heresie
,
for
it
had
bin
lost
labour
,
because
the
same
is
a
leprosie
of
the
soule
which
is
not
healed
by
mans
hand
.
But
she
directed
her
prayers
to
God
,
as
did
also
the
other
lady
for
S.
Cyprian
.
Their
prayers
were
heard
with
such
aduantage
that
afterwardes
these
two
persons
grewe
to
be
two
of
the
greatest
doctors
of
our
Church
.
Let
vs
vse
the
like
,
and
I
doubt
not
but
the
K.
wil
be
on
our
side
,
considering
how
wel
he
is
borne
.
He
commendeth
himselfe
to
the
prayers
of
our
church
,
as
taking
the
prayers
,
as
I
suppose
,
of
all
good
men
of
either
religion
to
be
of
great
force
with
God
,
as
already
he
hath
in
part
felt
the
effects
.
For
the
same
day
that
he
obtained
the
two
great
victories
in
two
seuerall
partes
of
France
,
the
one
at
Yurie
,
the
other
in
Auuergne
,
there
was
a
generall
procession
in
Toures
,
wherein
all
the
inhabitants
were
present
,
euen
the
litle
children
,
who
in
their
virgin-like
deuotion
cried
,
God
saue
the
king
round
about
the
towne
.
And
while
we
were
yet
in
our
prayers
,
the
king
grewe
to
handie
strokes
,
and
his
miraculous
victory
wherein
he
was
chieflie
assisted
by
the
catholike
nobility
continued
so
long
as
the
procession
lasted
.
Our
prayers
were
the
prayers
of
Moses
when
the
children
of
Israel
fought
,
and
his
victory
was
the
victorie
of
Aaron
.
Thinke
you
he
marked
not
this
chace
?
Peraduenture
in
heart
he
is
the
same
that
we
desire
.
The
most
catholike
king
that
euer
we
had
in
France
,
and
not
onely
a
founder
of
an
infinit
number
of
Churches
and
Hospitals
,
but
also
a
wonderfull
reformer
of
the
abuses
in
those
dayes
in
our
religion
was
S.
Lewis
.
Thinke
not
then
that
after
so
many
reuolutions
of
yeares
,
God
hath
reserued
the
crowne
of
France
to
this
great
and
noble
race
of
Burbon
(
the
last
sprig
of
this
holy
stocke
)
but
onely
to
the
ende
to
renew
the
same
piety
wherewith
that
great
king
was
possessed
.
It
is
therefore
requisite
that
toward
this
worke
,
we
not
only
addresse
our
prayers
to
heauen
,
but
also
that
withal
we
bring
repentance
.
Why
?
shal
we
be
so
vnwise
,
as
to
imagine
that
God
is
not
displeased
with
our
Church
for
so
many
the
impieties
by
me
afore
rehearsed
,
whereof
the
priestes
and
monkes
haue
béene
the
chiefe
Ministers
.
And
who
knoweth
whether
in
reuenge
of
the
same
he
hath
sent
vs
a
king
of
a
contrary
religion
to
ours
?
Were
it
not
a
iust
iustice
of
God
,
and
such
a
one
as
a
certaine
French
spirite
durst
promise
to
himselfe
in
this
Lattin
Epigramme
.
Henricus
monachi
manu
periuit
,
Qui
consortia
,
cellulasue
fratrum
,
Totus
ex
animo
suo
petebat
,
Et
quem
vel
monachum
putes
fuisse
:
O
caedem
miseram
,
impiam
,
nefandam
!
Regno
nunc
lacero
potitur
alter
Henricus
,
monachis
acerbus
olim
,
Rex
purus
sceleris
,
boniue
custos
,
Infandae
necis
acer
vltor
idem
.
Quid
mors
haec
tibi
parturit
requiris
Excors
Gallia
,
pacis
omnis
expers
?
Te
nisi
immeritam
Deus
iuuabit
,
Poenas
perfidiae
lues
cruentae
.
Occîdit
monachus
pium
monarcham
,
Occîdet
monachos
pius
monarcha
.
Who
euer
made
this
bold
epigram
,
spake
not
as
one
that
knew
that
the
K.
was
willing
to
entertaine
all
monasteries
&
religious
houses
in
their
ancient
fréedomes
and
liberties
,
as
he
hath
plainely
shewed
in
all
the
places
where
he
hath
passed
,
but
as
he
that
feared
least
a
greater
King
then
he
,
being
wroth
at
the
horrible
and
abhominable
murder
of
the
King
,
committed
by
a
monke
,
would
be
reuenged
vpon
the
rest
.
For
this
is
a
case
wherin
the
good
do
sometimes
suffer
for
the
bad
.
None
is
hurt
but
by
himselfe
:
God
reuengeth
himselfe
by
his
enemies
.
Why
saist
by
his
enemies
?
Nay
he
will
be
reuenged
of
vs
by
our selues
.
Let
vs
therefore
vse
the
same
remedie
wherewith
good
Ieremy
counselled
the
children
of
Israell
to
appease
the
wrath
of
God
.
We
may
well
preach
vnto
the
K.
we
may
instruct
him
in
our
religion
,
we
may
to
that
ende
furnish
him
of
great
diuines
.
All
this
will
nothing
aduance
our
affaires
.
These
are
but
plaisters
laid
vpon
the
wounde
to
supple
it
,
but
they
cannot
take
away
the
cause
of
euil
,
that
proceedeth
of
our
impieties
that
cannot
be
vncommitted
,
albeit
we
thought
to
bury
the
remembrance
of
them
with
God
by
publike
repentance
of
vs
all
.
I
do
expresly
say
,
of
vs
all
,
because
I
wish
him
that
thinketh
himselfe
innocent
in
this
respect
,
may
also
be
a
party
as
well
as
he
that
hath
consented
thereto
.
Our
church
is
composed
both
of
good
and
bad
,
and
when
the
body
of
a
communalty
doth
transgres
,
as
we
haue
done
in
all
that
hath
bin
done
in
France
,
euery
one
by
the
rigour
of
the
law
is
punishable
.
The
wicked
haue
intangled
the
good
:
if
therefore
we
do
otherwise
,
albeit
God
yéeldeth
to
our
prayers
,
yet
in
the
end
it
will
turne
to
our
confusion
by
some
meane
,
to
vs
vnknowne
.
One
familiar
example
bred
in
the
calamitie
of
this
time
,
I
will
set
before
you
.
There
was
neuer
king
that
fought
with
so
much
religion
and
discretion
against
the
new
religion
,
as
did
the
late
king
.
The
gate
of
the
gouernement
of
the
prouinces
was
shut
against
the
professors
thereof
:
None
of
them
was
admitted
to
his
order
of
knighthoode
of
the
holy
ghost
:
none
into
the
functions
of
iudgement
or
treasury
:
for
all
comfort
they
liued
in
some
quiet
in
their
owne
houses
,
which
was
a
very
warre
to
conquer
without
weapons
those
whom
we
sée
to
be
of
a
contrary
religion
to
ours
.
Thus
by
a
wise
discourse
he
chastised
the
Huguenot
,
or
pretended
reformed
(
terme
him
as
you
list
)
who
by
this
meanes
could
not
be
prouoked
to
any
new
rebellion
,
and
yet
in
his
family
founde
the
contrary
effectes
of
that
hée
most
desired
:
for
there
is
nothing
that
the
great
Lordes
of
France
so
much
desire
,
as
to
be
neare
their
king
,
neither
is
there
any
thing
that
so
moueth
the
mindes
of
the
commons
,
as
a
desire
to
attaine
to
offices
.
It
is
a
sicknesse
of
the
mind
that
destroyeth
the
French
man
.
So
soone
as
a
marchant
or
citizen
hath
gathered
any
reasonable
stocke
of
money
,
hée
longeth
after
nothing
so
much
as
to
imploy
it
in
the
purchase
of
some
office
of
iustice
or
treasure
for
his
childe
:
so
that
this
new
religion
in
the
iudgement
of
the
wisest
subuerted
it self
:
and
peraduenture
such
as
for
shame
persisted
in
it
,
because
they
would
not
séeme
vnconstant
,
were
no
whit
sory
to
sée
their
children
taught
in
our
Schooles
,
and
so
consequently
in
the
discipline
of
our
religion
.
By
these
meanes
all
thinges
grew
among
vs
from
bad
to
good
,
and
from
good
to
better
.
The
plowman
followed
his
oxen
,
the
artificer
his
trade
,
the
marchant
his
traffike
,
the
aduocate
and
proctor
their
practise
,
euery
one
in
his
calling
with
some
consent
,
the
citizen
enioyed
his
renenues
,
the
magistrate
his
fées
,
preheminences
,
and
honours
,
the
catholike
exercised
his
religion
without
disturbance
throughout
all
France
,
the
●uguenot
liued
sequestred
from
among
vs
in
some
corner
of
the
realm
without
commotion
,
or
at
the
least
,
so
as
he
made
no
semblant
of
any
.
All
this
could
not
the
Parisian
be
content
with
:
he
longed
for
nothing
but
to
see
the
auntients
wauing
all
ouer
France
vpon
a
vaine
conceit
to
ouercome
religion
wyth
temporal
weapons
onely
,
which
God
alwayes
misliked
.
All
his
desires
tended
but
to
that
end
:
God
heard
his
request
,
but
to
his
condemnation
.
Thus
we
sée
France
couered
with
men
of
armes
.
Thus
we
sée
a
generall
desolation
of
the
estate
:
and
in
lieu
of
rooting
out
heresie
,
we
do
thus
sée
atheisme
lodged
in
the
middest
of
vs
.
The
Parisian
longed
after
nothing
so
much
as
the
death
of
the
late
king
,
at
whatsoeuer
price
.
A
frantike
reuenge
that
he
norished
in
his
bowels
was
his
onely
god
.
Vpon
this
opinion
he
procured
processions
in
his
shirt
:
he
receiued
(
as
he
supposed
)
his
creator
euery
Sonday
:
vpon
the
festiuall
dayes
he
remained
at
seruice
from
morning
till
night
,
not
to
the
end
to
appease
Gods
wrath
,
but
to
prouoke
him
against
the
king
and
his
partakers
,
as
being
at
that
time
possessed
of
no
other
religion
but
passion
,
not
passion
of
Iesus
Christ
,
but
his
owne
.
God
yet
once
againe
heareth
him
:
the
K.
is
slaine
:
a
wicked
monke
is
for
the
same
placed
in
the
kalender
of
Martyres
,
and
for
a
testimony
of
their
fury
,
these
bedlems
do
weare
the
gréen
scarffe
ouer
their
shoulders
.
But
what
fruit
do
they
reape
thereby
?
This
death
set
the
crowne
vpon
this
our
kings
head
,
who
troubleth
their
braines
more
then
the
deceased
,
first
,
as
being
of
another
religion
than
theirs
,
next
,
in
that
he
is
a
prince
,
ready
vpon
occasion
,
warlike
,
valiant
,
and
one
who
in
foure
moneths
hath
done
more
feates
of
armes
then
the
late
king
,
considering
his
nature
which
was
slowe
,
and
better
disposed
to
discourse
then
to
execution
,
could
haue
performed
in
foure
yeares
.
Againe
,
they
haue
wished
that
our
king
might
not
take
them
,
who
onely
tooke
care
to
preserue
them
,
in
taking
them
as
their
king
and
a
true
Frenchman
.
They
call
to
their
succour
the
Spaniard
,
an
auncient
enemy
to
France
,
who
raiseth
the
siege
,
and
in
preseruing
them
hath
vtterly
lost
them
.
Paris
being
at
this
day
the
carcasse
of
a
towne
gouerned
,
or
rather
deuoured
by
some
score
of
rascalles
,
whose
chiefest
callings
before
were
but
clarks
of
the
rolles
,
notaries
,
commissaries
,
proctours
in
the
parliament
,
chatelet
,
and
cleargy
courts
.
What
?
do
you
not
thinke
them
to
be
gods
pastimes
,
who
in
granting
them
their
demandes
,
doth
at
this
day
make
them
beare
the
sharpest
and
most
violent
punishment
for
their
faults
that
euer
were
spoken
of
?
For
my
part
,
albeit
I
wish
not
the
destruction
of
that
miserable
towne
,
which
can
not
come
to
passe
but
that
as
the
haile
from
heauen
it
will
light
vpon
the
good
as
the
bad
togither
,
yet
did
I
to
my
great
griefe
stedfastly
perceiue
,
that
as
the
gréene
scarffe
that
the
Parisians
put
on
for
the
death
of
the
late
king
,
was
a
most
assured
testimony
of
their
accursed
folly
,
so
the
red
which
since
they
borrowed
from
the
Spanish
Marrane
is
a
most
certaine
prognostication
of
the
bloody
punishment
that
God
kéepeth
in
store
for
them
.
Let
vs
therefore
direct
our
vowes
and
prayers
to
God
,
wythout
dissimulation
or
hypocrisie
,
neyther
let
vs
intermeddle
any
worldly
matters
,
nor
let
vs
imagine
that
GOD
wil
be
charmed
wyth
wordes
.
He
is
not
wonne
wyth
our
mouthes
,
but
wyth
our
hearts
,
wherein
he
hath
established
the
true
seate
of
our
deuotions
:
the
offences
of
the
Ministers
of
our
Church
haue
attayned
their
last
period
,
let
vs
therefore
earnestly
and
in
equall
ballance
purge
them
.
Let
vs
wrap
our
heads
in
sackeloth
,
our
bodies
in
haire
,
and
our
heartes
in
contrition
,
and
with
teares
crie
vnto
God
,
that
he
will
vouchsafe
to
forget
all
the
offences
that
I
doe
abhorre
to
remember
:
let
that
great
K.
and
prophet
Dauid
be
our
guide
,
whome
God
vouchsafed
to
giue
vs
for
an
example
of
one
of
the
greatest
sinners
among
all
the
kings
of
Israell
,
as
also
for
one
of
the
greatest
penitents
,
one
,
who
vpon
his
repentaunce
obtained
all
his
petitions
at
Gods
handes
.
When
we
shall
take
the
same
course
,
God
who
is
our
true
father
,
will
embrace
our
prayers
,
and
make
our
king
such
a
one
as
we
desire
.
It
is
therefore
in
thy
sight
that
I
doe
nowe
humble
my selfe
:
it
is
thou
(
O
Lord
)
who
with
all
my
heart
I
call
vpon
to
be
our
helpe
:
I
knowe
the
transgressions
that
against
thy
Maiesty
we
haue
committed
euen
from
the
highest
to
the
lowest
both
generally
and
particularly
,
there
is
none
of
vs
that
can
exempt
himselfe
.
If
thou
list
to
poize
our
cause
in
the
balance
of
thy
iustice
,
who
dare
appeare
in
thy
sight
?
Thou
,
I
say
,
who
by
thy
especiall
titles
hast
reserued
vengeance
to
thy selfe
:
but
(
O
Lord
)
I
know
also
that
thou
art
the
GOD
of
mercy
.
We
present
our selues
before
thy
face
,
not
to
be
iustified
,
but
in
our
shirts
bringing
a
pardon
,
which
it
may
please
thée
of
thy
holy
grace
to
allow
of
.
Thy
word
is
true
.
Thou
hast
said
:
If
in
Sodome
and
Gomorrha
there
were
but
ten
good
men
,
the
rest
of
the
wicked
shoulde
for
their
sakes
haue
no
harme
.
Alas
,
are
there
not
an
infinit
number
of
thy
faithfull
seruants
that
neuer
consented
to
all
these
impieties
,
who
notwithstanding
at
this
day
doe
beare
the
penaunce
of
other
mens
wickednesse
,
driuen
out
of
their
houses
,
depriued
of
the
view
of
their
wiues
whome
thou
hast
comanded
vs
to
cleaue
vnto
,
banished
from
the
presence
of
their
parents
and
children
,
and
whatsoeuer
they
loue
best
?
Euen
they
that
haue
béene
the
authours
of
these
calamities
,
doe
they
not
suffer
,
if
not
penance
,
yet
at
the
least
most
grieuous
punishment
for
their
offences
?
These
deaths
,
these
pouerties
,
these
extraordinary
sicknesses
,
this
famine
,
this
generall
ruine
of
Paris
,
this
second
desolation
of
Ierusalem
,
let
them
be
(
O
Lorde
God
,
let
them
be
accounted
as
penance
in
thy
sight
.
Albeit
there
be
some
among
vs
most
wickedly
hardened
in
their
fellonies
,
yet
be
there
also
many
in
the
Towne
,
who
in
their
soules
do
wéepe
,
howle
,
and
lament
for
all
that
is
past
.
Grant
O
good
God
,
that
they
may
be
those
ten
whom
thou
desiredst
to
finde
in
Sodome
,
and
hauing
nowe
with
thy
roddes
chastized
vs
in
our
bodies
and
goodes
,
suffer
not
our
soules
to
be
lost
.
We
all
are
thy
lawfull
and
naturall
children
through
the
regeneration
of
the
holy
Sacrament
of
Baptisme
:
and
we
do
beléeue
,
that
through
thy
passion
we
be
inheritours
of
thy
Paradise
.
Thou
(
O
Lord
)
who
of
a
heauy
and
greate
lumpe
diddest
in
the
beginning
of
the
world
bring
all
things
into
good
order
,
doest
exercise
the
same
liberality
ouer
thy
Church
.
After
this
miserable
Chaos
that
haue
disordered
all
the
affaires
of
thy
religion
,
reunite
vs
all
vnder
the
banner
of
thy
Church
:
suffer
not
the
diuell
the
father
of
diuision
to
separate
the
head
from
the
members
,
vouchsafe
to
illuminate
our
king
with
the
beames
of
thy
holy
spirit
,
so
to
reduce
him
into
thy
catholike
apostolike
and
Romish
Church
,
to
the
end
that
to
the
honour
and
exaltation
of
thy
holy
name
,
euery
man
may
acknowledge
thée
to
be
the
Father
of
concorde
and
peace
.
O
most
eternall
goodnesse
,
this
we
do
most
humbly
beséech
thée
,
as
taking
this
to
be
thy
wil
,
whereto
we
wil
referre
al
our
Prayers
and
Supplications
.
FINIS
.