THE
CONTRE-LEAGVE
AND
Answere
to
certaine
letters
sent
to
the
Maisters
of
Renes
,
by
one
of
the
league
,
who
termeth
himselfe
Lord
of
the
valley
of
Mayne
,
and
Gentleman
of
the
late
Duke
of
Guyzes
traine
.
XERXES
being
misused
with
many
the
reproches
of
a
soldiour
of
his
army
,
made
for
the
time
no
farther
account
thereof
,
but
caused
to
be
proclaimed
throughout
the
campe
,
that
that
franticke
fellow
had
leaue
to
say
what
he
list
,
and
the
king
to
say
and
do
according
to
equitie
,
wherevpon
may
be
gathered
it
seemeth
that
there
is
no
account
to
be
made
of
the
impudencie
or
fury
of
thy
letters
.
Howbeit
,
in
as
much
as
the
holy
Scripture
attributeth
to
kings
,
the
names
of
Shepheards
,
of
Fathers
,
yea
euen
of
Gods
,
(
as
likewise
God
hath
adorned
them
with
some
beames
of
his
Maiestie
)
sith
also
the
Apostles
doctrine
condemneth
such
as
reproue
principalities
,
as
a
most
pernitious
pestilence
,
it
is
requisite
to
let
thee
see
thy
frenzye
.
Considering
also
that
these
warres
,
kindled
in
this
Realme
vnder
your
goodly
pretence
of
religion
,
haue
brought
in
such
vnbrideled
licentiousnes
,
as
there
is
no
longer
regard
of
the
king
,
of
the
Princes
of
his
bloud
,
or
of
any
other
men
of
honour
,
but
rather
it
seemeth
that
some
kind
of
Gyants
are
sprong
from
vnder
the
earth
to
conspire
against
heauen
,
to
terrifie
the
Angels
,
to
raise
warre
against
God
,
to
fill
the
earth
with
fire
and
bloud
,
and
to
banish
all
pitie
and
iustice
.
But
in
so
bold
an
enterprise
,
as
is
this
warre
,
you
will
serue
for
a
trompet
,
togither
with
the
Iesuits
and
other
your
seditious
preachers
vnto
whom
in
the
chiefe
cities
of
the
realme
at
this
day
the
vailes
of
the
great
temples
do
yeeld
no
other
eccho
,
but
fire
,
bloud
,
&
death
.
To
which
ende
certaine
verses
vomited
out
of
thy
seditious
stomach
thou
hast
intituled
,
The
Catholike
Trumpet
:
so
as
were
not
this
argument
so
wofull
,
yea
euen
one
of
the
most
lamentable
,
we
might
let
thee
see
that
this
is
as
fit
for
thee
as
for
the
Asse
in
the
Lyons
warre
.
Neuerthelesse
,
sith
thou
art
not
such
a
beast
but
that
thou
knowest
what
miseries
ciuill
warres
do
bring
in
,
and
of
a
iolity
thou
sekest
thereafter
,
and
doest
therto
enflame
euery
man
as
well
by
sermons
as
seditious
writings
,
must
we
not
needes
inferre
that
it
is
some
rage
of
hell
fire
which
flameth
within
thee
:
whereof
we
haue
sufficient
testimonie
in
thy
letters
written
to
the
citizens
of
Renes
:
as
well
in
thy
impudencie
to
counsell
those
that
asked
no
counsaile
of
thee
,
to
rebell
against
the
king
,
as
also
in
that
thou
concludest
their
honour
to
consist
in
such
rebellion
and
felonie
.
For
thesebe
thy
wordes
in
the
beginning
of
thy
letters
:
That
it
concerneth
their
honor
,
which
they
haue
greatly
blemished
in
rebelling
against
the
Lord
Gouernour
:
but
in
case
the
gouernour
conspire
against
the
king
,
for
whom
should
the
towne
hold
,
but
for
the
king
?
Is
it
rebellion
?
Yea
(
saiest
thou
)
against
the
gouernor
:
and
is
it
not
rebellion
to
withstand
God
and
the
king
?
Whom
should
we
rather
obey
,
God
and
our
king
,
or
the
gouernour
when
he
disturbeth
the
kings
estate
?
And
to
resist
him
is
it
not
fidelity
to
the
king
and
obedience
to
God
?
For
the
gouernours
sake
shall
we
cast
the
king
out
at
dores
?
Or
for
the
placing
of
the
seruant
in
the
maisters
rome
must
we
cast
downe
the
king
?
Or
are
the
household
children
to
be
reproued
,
if
seeing
the
stuard
of
the
house
seeke
to
driue
away
his
Lord
,
take
their
mother
perforce
and
endeuour
to
make
himselfe
Lord
of
the
house
,
they
do
resist
him
?
What
dastardlines
is
it
being
able
to
withstand
him
,
yet
to
let
him
alone
,
and
to
yeelde
vnto
him
;
or
what
do
such
deserue
?
Thinkest
thou
that
the
kings
subiects
and
officers
with
the
parliaments
,
and
other
men
of
authoritie
,
especially
the
Nobilitie
,
should
deserue
any
lesse
,
if
seeing
the
gouernour
practise
to
seize
vpon
the
kings
estate
,
they
should
shut
their
eies
,
looke
asside
,
or
make
as
if
they
see
him
not
.
For
being
able
to
let
him
,
if
they
suffer
him
,
they
be
as
guilty
as
they
that
put
the
scepter
in
his
hand
,
set
the
crowne
vpon
his
head
,
or
placed
him
vpon
the
kings
throne
:
and
yet
sayest
thou
that
at
Renes
they
haue
greatly
blemished
their
honour
in
that
they
tooke
not
part
with
the
Lord
Gouernour
against
the
King
.
This
is
the
first
argument
,
dost
thou
not
then
beginne
well
?
How
durst
thou
write
this
to
a
parliament
town
?
Thou
leauest
God
for
his
Saincts
,
the
king
for
his
seruants
,
and
if
we
list
,
euen
God
for
the
king
.
Is
it
not
ignorance
therefore
that
raigneth
in
you
,
yea
euen
the
power
of
darkenes
?
Nay
rather
impudencie
in
thee
,
who
determinest
that
the
honour
of
the
towne
consisteth
in
rebelling
against
the
king
.
Peraduenture
you
will
say
that
they
of
the
religion
haue
done
as
much
.
That
is
false
,
for
they
neuer
did
as
you
do
:
It
neuer
came
in
their
mindes
:
They
neuer
practised
any
thing
against
the
kings
estate
,
against
his
person
,
his
honor
,
his
life
,
or
his
edicts
,
but
were
alwaies
armed
in
fauour
of
the
same
,
hauing
both
them
and
the
chiefe
princes
and
officers
of
the
towne
on
their
sides
:
yea
euen
those
who
now
do
hazard
their
liues
for
the
kings
estate
,
for
his
person
,
his
life
,
and
the
benefite
of
the
realme
.
How
then
haue
they
practised
against
the
king
?
But
you
will
replie
that
you
likewise
haue
nowe
the
edict
of
vnion
made
by
the
king
and
his
estates
.
I
will
not
enter
into
the
nullity
of
your
estates
,
neither
will
I
shew
that
they
were
counterfeit
,
that
the
voyces
were
purchased
contrarie
to
the
kinges
will
,
or
that
the
deputies
were
corrupted
,
for
thou
knowest
it
well
enough
,
as
also
that
most
of
them
were
of
the
league
,
and
came
not
to
procure
peace
,
but
contrarie
to
the
kinges
pleasure
,
to
draw
all
France
into
an
immortall
warre
.
This
is
euident
,
therefore
I
leaue
it
,
to
the
ende
to
answere
thee
that
those
of
the
religion
beare
date
first
,
that
their
edicts
go
before
yours
:
and
that
euen
the
Captaines
of
your
league
haue
sworne
irreuocably
to
them
:
therfore
that
they
can
not
be
broken
.
Their
first
edict
was
agreed
vnto
by
the
king
,
by
his
whole
counsaile
,
by
all
the
states
of
the
land
,
by
all
the
princes
of
the
bloud
,
and
by
all
the
parliaments
of
the
Realme
for
the
welth
and
quiet
thereof
:
Can
you
say
as
much
of
yours
?
Nay
yours
haue
bene
wrested
forth
for
to
enfringe
theirs
,
wherto
they
haue
alwaies
held
,
and
which
haue
continually
bene
mainteined
by
the
chiefe
princes
of
the
bloud
.
Thus
haue
you
offered
violence
to
the
lawe
,
to
the
peace
,
to
the
welth
and
helth
of
the
realme
:
your
edicts
are
repugnant
to
the
quiet
thereof
,
neither
were
they
euer
desired
but
by
you
of
the
league
,
and
that
only
to
this
accursed
ende
,
(
notwithstanding
whatsoeuer
pretences
of
religion
you
haue
propounded
to
depriue
the
realme
of
peace
,
to
set
it
in
trouble
:
to
maintaine
warre
:
to
destroy
the
goodly
forces
thereof
:
and
to
bring
it
into
that
ruine
which
by
this
edict
of
vnion
you
do
seeke
and
draw
vpon
it
so
much
as
you
may
,
contraty
to
all
right
,
all
lawe
,
and
the
kings
holy
will
which
tendeth
onely
to
the
peace
,
benefite
,
and
safety
of
his
kingdome
:
this
haue
they
of
the
religion
alwaies
thought
to
be
the
kings
minde
:
and
they
hoped
that
one
day
he
should
know
his
enimies
,
whereof
you
were
shrewdely
afeard
,
and
therefore
thought
it
good
to
arme
your selues
with
this
edict
of
vnion
.
The
king
hath
knowne
you
:
witnes
the
sequell
therof
.
Moreouer
when
they
of
the
religion
tooke
armes
,
it
was
onely
in
their
owne
defence
,
to
kepe
themselues
,
their
wiues
,
their
children
,
and
their
goods
from
you
,
and
according
to
the
kings
edicts
,
to
maintaine
their
religion
which
you
went
about
to
take
from
them
,
yea
which
you
had
taken
away
:
but
can
you
say
that
any
man
hath
taken
away
yours
,
or
gone
about
to
take
it
away
?
Thou
wilt
paraduenture
say
,
their
religion
is
heresie
and
must
not
therefore
be
suffered
in
the
land
:
shalt
thou
prescribe
a
lawe
to
the
king
and
the
states
of
the
realme
.
Shall
the
Lorraine
or
any
other
make
decrees
in
the
land
?
It
hath
bene
thus
thought
good
by
the
king
,
his
princes
and
estates
,
besides
it
is
the
religion
of
the
most
part
of
the
kingdoms
in
Europe
:
moreouer
it
may
be
told
thee
that
they
haue
shewed
their
religion
to
be
no
heresie
:
and
are
still
ready
so
to
proue
it
by
the
word
of
God
.
Can
any
man
say
more
.
But
you
do
put
the
decision
thereof
in
the
sword
:
helas
,
how
well
do
you
know
that
such
matters
are
not
to
bee
iudged
by
wepons
?
What
do
you
get
?
But
what
other
pretence
might
you
haue
to
deuide
the
kingdome
?
to
take
away
the
defence
thereof
:
or
to
destroie
the
forces
of
the
same
?
What
coulour
could
you
finde
whereby
to
leuie
warre
against
the
king
,
and
to
take
him
,
or
make
him
to
lose
his
estate
?
Do
what
you
will
,
right
,
reason
and
truth
shall
ouercome
.
True
it
is
that
they
of
the
religion
haue
vsed
the
kings
treasure
and
townes
:
and
reason
good
:
for
it
was
for
the
safetie
and
preseruation
of
the
best
French
men
and
chiefest
princes
of
the
bloud
against
the
Spaniards
and
other
seditious
persons
:
it
was
for
the
defence
of
the
kings
best
seruants
,
as
this
day
doth
testifie
,
and
for
his
Maiesties
seruice
against
you
his
perpetuall
enimies
,
and
in
maintenance
of
the
auctoritie
of
his
edicts
,
which
contrarie
to
the
kings
pleasure
you
haue
euermore
violated
.
These
of
the
religion
haue
alwaies
rendred
vnto
the
king
his
townes
,
and
still
haue
acknowledged
themselues
to
be
his
faithfull
and
loyall
subiectes
:
and
by
the
edicts
haue
continually
beene
freed
from
all
blame
of
seeking
alteration
in
the
estate
:
but
this
can
not
you
say
of
your selues
:
for
you
haue
thrust
foorth
the
king
:
you
haue
proceeded
against
him
and
the
presidentes
of
his
iustice
:
you
haue
misused
his
picture
:
nay
what
coulde
you
do
to
him
,
if
God
preserued
him
not
from
your
rage
?
But
your
Iesuites
and
other
seditious
preachers
which
seeke
warre
rather
then
peace
,
and
the
alteration
of
the
state
rather
then
the
kingdome
of
heauen
(
as
if
they
were
borne
for
no
other
ende
,
but
to
giue
the
realme
in
pray
,
to
make
vs
kill
one
an
other
,
and
to
leade
our
soules
into
hell
?
)
do
say
that
for
religion
the
state
was
altered
in
Israell
,
as
when
Elizeus
(
at
the
least
by
him
whom
he
sent
)
annointed
Iehu
king
.
But
let
them
take
that
example
,
either
els
the
example
of
Lobna
who
rebelled
against
Ioram
king
of
Iuda
:
what
wil
they
do
with
it
?
For
both
the
Iorams
had
forsaken
the
true
religion
,
that
Moises
commaunded
by
God
,
which
was
not
lawfull
for
them
to
do
.
Hath
the
king
done
so
?
Nay
,
holdeth
he
not
their
Religion
,
or
rather
they
his
?
What
would
they
more
?
What
occasion
haue
they
to
deale
with
the
king
as
Israell
did
with
those
kings
?
They
feare
the
change
of
their
religion
?
Why
so
?
Belyke
they
thinke
it
to
bee
nought
:
If
it
bee
of
God
,
God
will
maintaine
it
.
Were
it
not
better
to
rest
there
,
then
vnder
a
false
feare
to
leauie
warre
:
they
take
the
alarme
too
soone
:
this
cost
the
realme
too
deare
:
wee
must
not
be
so
slye
:
euery
day
hath
malice
enough
for
it selfe
,
neither
ought
we
to
torment
our selues
before
the
time
saith
the
Lord
.
But
if
they
sweare
that
this
was
the
onely
cause
of
their
taking
of
armes
they
forsweare
them selues
:
witnes
their
behauiours
towardes
the
king
,
and
towarde
his
picture
,
also
all
that
they
haue
writen
against
him
,
wherein
they
shewe
that
they
rather
seeke
alteration
of
the
enact
,
then
feare
any
change
in
religion
.
Moreouer
such
examples
of
Israell
,
whether
of
the
Priestes
or
Prophets
,
yea
or
of
the
kinges
,
are
not
to
bee
drawne
into
consequence
,
for
they
concerned
Israell
onely
,
neither
are
they
any
longer
in
vse
.
Euen
this
example
of
Iehu
is
a
matter
exraordinarie
,
and
was
but
once
put
in
practise
:
Besides
God
brought
vpon
Iehu
all
the
bloud
that
he
had
shed
:
for
cloking
himselfe
with
zeale
of
religion
he
(
euen
as
you
)
sought
nothing
lesse
then
religion
,
neither
labored
so
sore
after
any
thing
as
after
the
aduauncement
of
his
house
and
the
kingdome
.
But
what
taketh
our
gouernment
of
that
of
Israell
?
we
take
not
so
much
as
the
manor
of
electing
our
pastors
,
and
shall
we
fetch
thence
the
forme
or
polllcie
of
creating
kinges
?
Hath
not
euery
realme
a
fondumentall
law
for
those
matters
and
a
manner
of
creation
of
kinges
?
Wherein
it
is
not
lawfull
to
make
any
innouation
,
or
to
motion
any
speech
tending
thereto
,
no
not
for
the
Princes
of
the
bloud
,
much
lesse
for
others
,
and
least
of
all
for
straungers
which
are
not
to
looke
thereinto
.
Besides
,
the
date
of
the
olde
Testament
is
out
:
It
was
the
time
of
miracles
:
God
wrought
them
in
those
dayes
in
Israell
,
sometime
in
the
Prophets
,
sometime
in
the
Priestes
,
and
sometime
in
the
realme
and
persons
of
the
kinges
:
God
doth
not
so
now
:
let
vs
graunt
you
your
demand
,
and
the
realme
shall
be
bound
to
chaunge
kinges
as
often
as
the
priestes
list
,
also
to
take
what
kinges
they
please
:
so
what
shall
become
of
vs
?
Againe
the
pollicie
of
Israell
belonged
to
Israell
onely
,
and
died
together
with
the
kingdome
of
Israell
.
Moreouer
I
praie
thee
,
where
is
Eliazer
to
annoint
vs
an
other
king
?
Let
him
proue
vnto
us
his
sending
:
Let
him
worke
some
miracle
:
to
the
ende
thereby
wé
may
know
that
God
purposeth
to
alter
our
estate
,
But
religion
vseth
miracles
no
longer
,
neither
chaungeth
estates
:
For
albeit
shee
require
reformation
as
much
as
may
bee
,
whether
in
pitie
,
in
iustice
,
in
pollicie
,
or
in
manners
,
yet
doth
religion
still
leaue
vnto
euery
man
his
right
,
as
appeareth
in
sundrie
places
of
the
newe
testament
.
The
alteration
of
the
state
of
Israell
repugneth
not
my
saying
:
For
that
was
a
holy
kingdome
,
and
Gods
royall
Priesthood
:
a
Nation
which
God
preferred
by
extraordinarie
meanes
,
vntill
the
comming
of
the
Messias
.
That
people
depended
immediatelie
vpon
God
,
and
vsed
no
other
pollicie
then
the
same
which
God
had
established
for
them
onelie
,
neither
had
they
anie
other
estate
then
the
same
which
God
erected
both
when
,
and
as
he
pleased
:
As
also
God
would
haue
the
people
to
depend
immediately
vpon
him
in
the
estate
of
his
kingdome
:
so
as
if
he
made
anie
alteration
hee
did
it
by
miracle
,
whereby
it
euidentlye
appeared
to
bee
his
will
.
But
where
is
this
annnointed
one
whom
you
would
make
king
?
Nay
,
you
wil
rather
ech
kill
other
,
then
agree
vpon
any
one
.
For
as
wee
shall
see
hereafter
the
townes
shoote
at
one
thing
,
the
cleargie
at
an
other
,
and
the
gouernours
at
an
other
:
For
these
doe
pretend
to
make
the
kinges
electiue
,
or
else
to
erect
an
other
Empire
in
Fraunce
:
wee
knowe
it
well
enough
.
Had
not
the
Duke
of
Guyse
this
posie
,
Euerye
one
in
his
turne
:
according
whereunto
through
Gods
iust
iudgment
hath
hee
not
left
his
place
to
his
brother
?
Him
you
haue
to
your
head
:
hee
hath
his
Lieutenauntes
euerye
where
,
wheresoeuer
you
haue
any
holdes
,
and
in
all
the
prouinces
.
Were
he
the
stronger
in
the
fielde
,
he
would
commaunde
the
townes
:
Thus
you
haue
a
king
chosen
,
or
an
other
Empire
.
This
head
being
dead
an
other
will
succeede
,
and
rather
the
craftiest
and
most
wicked
(
for
others
you
can
not
furnish
)
alwaies
prouided
that
hee
bee
the
forwardest
in
the
degree
of
armes
,
after
the
manner
of
the
olde
Empire
,
and
strongest
in
the
fielde
.
Then
must
weapons
walke
,
poyson
,
or
thrust
out
,
and
anye
other
game
wherby
each
one
may
supplant
his
companion
.
This
game
must
bee
played
vpon
the
belly
of
Fraunce
:
These
townes
which
were
too
free
,
and
set
themselues
at
libertie
,
will
bee
deceaued
:
The
Nobilitie
shall
bee
brought
into
slauerye
:
onlye
the
Cleargie
shall
liue
at
ease
and
pleasure
:
For
there
must
bee
ordinarily
some
hundreth
and
fiftie
thousand
men
in
the
fielde
to
compasse
this
matter
about
,
and
yet
perhaps
will
bee
scarce
enow
.
Such
an
election
(
which
can
bee
no
other
but
a
tumult
)
especiallye
in
France
,
bringeth
with
it
all
this
,
and
hath
within
it
,
euen
as
the
fire
hath
the
propertye
alwaies
to
burne
.
This
is
it
which
your
Iesuits
and
other
mutinous
preachers
do
seeke
,
when
in
their
sermons
replenished
with
felonie
,
they
alleadge
these
examples
of
the
olde
testament
,
wresting
the
Scriptures
to
their
owne
destruction
,
the
ouerthrowe
of
the
Realme
,
and
the
damnation
of
an
infinite
nomber
of
soules
.
Nowe
will
I
returne
to
thy
speeches
,
and
would
gladly
knowe
vpon
what
reason
thou
sayest
that
the
towne
of
Renes
and
the
Lord
of
Mom-Barot
,
being
therein
for
the
king
,
with
other
the
Lordes
of
Brittayne
which
held
out
for
his
Maiesties
seruice
,
ought
to
haue
taken
part
with
the
Lord
of
Mercoeur
who
enterprised
against
the
king
.
They
perceaued
your
dryftes
,
and
the
holye
purposes
of
your
League
:
they
smell
out
the
zeale
of
your
holy
mother
church
which
is
continually
in
your
mouthes
:
they
tooke
heede
of
you
,
and
still
with
their
due
respect
to
his
person
.
Was
this
euill
done
?
Who
will
blame
them
?
What
lawe
will
condemne
them
?
Considering
that
euen
at
a
kinges
death
,
if
the
gouernour
detayneth
the
towne
,
and
doth
not
keepe
and
restore
it
to
the
heyre
of
the
realme
,
hee
is
taken
for
an
vsurper
,
and
is
denounced
an
enimie
to
the
king
and
kingdome
,
and
worthy
to
loose
his
life
togeather
with
his
head
.
But
who
are
you
,
that
would
haue
the
kinges
succession
euen
before
his
death
?
That
would
strippe
and
vncloth
him
before
hee
bee
willing
to
go
to
bed
?
I
would
moreouer
demaund
,
wherefore
doth
the
king
place
gouernours
in
his
townes
,
but
to
keepe
them
for
him selfe
,
in
case
the
gouernour
of
the
prouince
would
practise
any
thing
against
his
maiestie
.
If
thy
speech
must
take
place
,
then
take
all
right
from
among
men
:
all
pollicie
from
kingdomes
:
&
all
iustice
from
off
the
earth
.
Raze
out
the
lawes
out
of
our
bookes
:
yea
euen
plucke
God
out
of
his
seate
,
and
take
from
him
his
Empire
:
Enstall
the
seruant
in
his
Masters
throne
:
abolish
all
equitie
:
make
the
subtillest
mightiest
,
the
seruant
,
master
of
the
house
,
and
the
wickedest
wretch
king
.
For
such
as
thou
art
there
neede
neither
God
,
law
,
heauen
,
nor
iustice
vpon
earth
?
Thou
speakest
of
Atheistes
,
but
is
there
any
Atheist
,
if
thou
beest
none
?
Well
,
hearken
a
while
,
he
that
confoundeth
all
lawe
both
of
God
and
man
,
and
will
deale
as
if
there
were
no
God
in
heauen
,
the
same
is
in
that
point
an
Atheist
:
But
thou
doest
this
,
for
thou
wilt
take
from
thy
king
his
townes
and
estate
,
and
giue
them
to
his
seruant
:
thou
confessest
him
to
be
no
longer
king
:
thou
callest
him
but
plaine
Henrie
of
Valois
:
tell
me
therefore
who
thou
art
.
The
king
whom
God
hath
established
doest
thou
cast
downe
:
thou
disgradest
him
from
all
power
and
authoritie
:
contrarie
to
Gods
word
and
his
expresse
defence
,
thou
speakest
so
vnreuerently
of
him
,
that
the
verie
Deuils
,
(
as
a
man
may
say
)
should
bee
affraide
,
neither
carest
thou
for
God
in
this
matter
,
nor
fearest
anie
other
but
thy
dead
Idols
.
Tell
vs
then
if
thou
beest
no
Atheist
,
what
thou
art
.
God
preserueth
kings
,
he
placeth
them
vpon
their
thrones
:
they
are
his
Lieuetenants
,
and
pettie
Gods
in
power
.
I
haue
saide
,
you
are
Gods
,
(
saith
Dauid
)
speaking
euen
so
,
and
with
such
reuerence
of
his
enemie
Saul
,
who
wrought
so
much
mischiefe
against
him
,
yea
and
against
the
Sacrificers
and
Priestes
annointed
by
the
liuing
God
,
for
his
sake
.
Kings
do
giue
life
and
death
.
Iupiter
(
saide
the
Heathen
to
this
purpose
)
beareth
the
thunderboult
about
him
,
and
therefore
wee
see
that
some
Emperours
caused
him
to
bee
grauen
in
their
coynes
with
two
or
three
thunderboultes
in
his
hand
.
And
Salomon
sayth
that
the
frouning
of
the
kinges
countenance
is
the
messenger
of
death
:
for
their
eies
sende
lightning
and
yet
thou
art
not
afeard
.
Speake
therefore
wisely
and
make
account
that
the
wise
king
scattereth
the
wicked
,
and
driueth
the
wheele
ouer
them
.
But
what
?
It
is
the
loue
thou
bearest
to
the
towne
of
Renes
,
which
thus
transporteth
thee
.
Doest
thou
not
loue
it
well
?
In
deede
it
is
greatly
beholding
vnto
thee
,
as
well
for
the
good
counsell
which
in
thy
letters
thou
giuest
it
,
as
for
thy
great
endeuour
to
vphold
the
honor
thereof
against
all
that
speake
there-against
.
For
to
whom
may
they
complaine
but
to
thee
?
Or
in
whom
might
they
more
safely
repose
their
confidence
then
in
thee
?
yet
know
wee
scarce
who
thou
art
:
but
thou
answerest
,
that
all
the
mischiefe
is
to
be
imputed
to
the
Gouernour
Mon-Barot
whom
thou
tearmest
a
resolute
Hereticke
and
sayest
that
he
will
vndoo
both
himselfe
and
the
towne
together
,
the
reason
,
for
sayest
thou
,
he
will
plant
Heresie
and
Atheisme
.
In
deed
that
were
the
way
to
vndo
the
towne
and
in
case
he
were
so
minded
he
should
not
only
loose
himselfe
,
but
should
alreadie
be
a
lost
man
.
But
sith
there
is
no
such
matter
,
also
that
there
is
no
Heresie
in
him
vnlesse
it
be
heresie
to
be
in
the
Romish
Church
,
(
couldst
thou
be
content
to
confesse
this
?
)
what
other
thing
doth
there
then
remaine
but
that
all
the
worlde
should
perceiue
that
thy
speeches
proceede
from
a
troubled
head
?
not
that
he
is
to
be
suspected
of
Atheisme
:
hast
thou
seene
him
in
profession
or
act
doe
any
thing
likely
thereto
?
It
were
peraduenture
good
that
thou
wert
none
no
more
then
he
:
but
our
debter
chalengeth
vs
:
to
hold
out
for
the
king
,
to
feare
God
,
to
stand
in
awe
of
his
horrible
vengeance
,
which
euermore
foloweth
the
perturbations
of
an
estate
:
to
loue
peace
:
to
obey
the
lawes
:
to
withstande
your
wofull
League
:
to
bewayle
the
apprehension
of
these
mischiefes
which
it
bringeth
with
it
:
to
quench
the
fire
of
sedition
:
to
vphold
godlinesse
:
to
keepe
France
out
of
hell
:
to
reduce
it
to
quiet
:
to
staunch
the
bleeding
thereof
:
to
wipe
away
the
teares
of
the
same
:
to
preserue
that
so
noble
estate
before
the
Lorde
and
his
Angels
:
to
restore
euery
one
to
his
goods
:
to
replenish
our
houses
,
our
streets
,
and
our
fields
with
ioy
,
peace
,
wealth
&
all
mirth
:
terme
you
all
this
heresie
?
to
cause
euery
Frenchman
to
fall
vpon
their
knees
before
God
:
to
force
them
to
lift
vp
their
hands
to
heauen
:
to
moisten
their
eyes
with
the
teares
of
ioy
:
to
procure
all
men
to
giue
God
thankes
for
the
peaceable
estate
of
the
Realme
:
to
stoppe
the
course
of
blasphemie
,
periurie
,
cursinges
,
denials
of
God
,
and
murmuringes
against
God
and
the
king
which
the
warres
do
breede
(
as
the
Prophet
sayth
,
that
it
maketh
man
to
looke
a
skue
vpon
heauen
&
to
accurse
the
king
)
callest
thou
it
Atheisme
to
cease
all
this
?
It
is
the
kings
pleasure
.
The
Lord
of
Mon-Barot
had
respect
thereto
:
houlding
for
the
king
according
to
duetie
he
meant
to
eschue
a
wofull
warre
for
Brittaine
:
call
you
him
therfore
an
heretike
or
an
Atheist
?
Where
haue
you
gone
to
schole
?
Was
it
Sorbonne
,
or
the
Iesuites
that
taught
you
to
say
that
the
procuring
a
good
and
holy
peace
is
the
way
to
plant
heresie
and
Atheisme
?
Moreouer
if
we
should
enter
into
consideration
of
his
action
,
it
is
enough
for
him
that
the
king
doth
finde
him
faithfull
,
and
commendeth
him
for
his
wife
dealing
.
Neyther
taketh
he
it
other
then
for
an
honour
that
thou
shouldest
iniurie
him
for
dooing
his
king
good
seruice
.
For
hee
hath
kept
the
Towne
to
the
kings
vse
:
he
hath
maintayned
his
Maiesties
authoritie
:
he
hath
caused
his
edicts
to
be
there
reuerenced
and
receaued
:
he
doth
his
endeuour
to
vphold
Britaine
in
peace
and
in
all
honor
:
to
preserue
in
the
Towne
many
soules
that
are
faithfull
to
the
king
,
such
as
feare
God
,
as
well
of
the
one
as
of
the
other
religion
of
all
Brittaine
and
the
confines
thereof
,
whom
the
king
next
vnto
God
hath
committed
to
his
diligence
and
fidelitie
,
least
they
should
become
a
pray
to
your
insatiable
League
.
And
gromble
thou
as
much
as
thou
wilt
:
let
thy
Iesuistes
with
their
sermons
heate
thee
:
yea
let
the
Diuels
themselues
fret
,
what
careth
he
,
considering
that
next
after
God
he
hath
the
king
for
his
warrant
:
his
sacred
Parliament
for
his
Counsaile
:
the
most
noble
for
his
comfort
:
Gods
Angels
for
his
lookers
on
:
and
all
good
men
for
aduowers
of
his
actions
?
Yea
I
will
nowe
prooue
that
euen
by
thy
owne
writing
hee
deserueth
commendation
.
For
thou
sayest
that
Brittaine
hath
alwaies
carried
away
the
commendation
for
the
integritie
of
their
fidelitie
:
which
is
true
.
Knowing
then
the
integritie
,
and
vprightnesse
of
the
Nation
,
with
their
reuerence
and
obedience
to
the
king
,
who
would
euer
haue
imagined
that
the
League
could
finde
anie
place
there
?
as
in
deede
it
hath
not
in
any
the
great
and
auncient
families
,
whom
God
hath
hetherto
preserued
in
their
former
eminencie
.
Herein
doth
Brittaine
triumph
ouer
all
the
other
Prouinces
of
the
Realme
,
in
respect
of
the
great
number
of
mightie
and
noble
families
that
it
hath
,
whereof
there
is
none
found
worthie
to
be
of
the
League
,
but
onely
that
one
which
thou
extollest
.
But
peraduenture
it
is
more
expected
that
Israell
will
restore
vnto
him
his
fathers
pretended
kingdome
:
That
did
this
famelie
attend
in
the
former
troubles
,
witnesse
the
late
Lord
of
Lorrains
letters
.
For
when
your
faction
meant
to
infringe
the
peace
and
renue
the
wars
by
his
letters
he
wrought
to
his
partakers
that
hee
was
assured
that
that
family
would
not
be
the
last
at
worke
.
What
shall
I
tell
thee
?
that
all
they
which
make
those
commotions
in
the
estate
haue
no
other
meaning
but
to
rent
a
sunder
the
Realme
,
and
to
catch
euery
man
his
fleese
:
thou
knowest
it
well
enough
.
Thou
seekest
to
take
awaie
the
king
:
thou
hast
disgraded
him
:
In
your
Sorbonne
ye
haue
condemned
him
:
you
haue
executed
him
in
his
picture
,
which
neuer
any
people
did
,
no
not
the
most
barbarous
:
the
verye
sunne
might
haue
abhorred
your
deede
,
and
the
heauens
beene
astonyed
thereat
:
did
you
it
because
you
would
not
make
an
other
king
?
But
thou
wotest
whom
thou
appointest
in
his
place
,
at
the
least
for
Brittaine
:
but
be
thou
sure
it
shall
neuer
come
to
passe
.
For
if
Brittaine
hath
euermore
continued
sounde
in
fidelitie
,
will
shee
nowe
loose
that
reputation
and
derogate
from
the
honour
of
her
auncesters
?
Nay
rather
as
beeing
couetous
of
honour
,
shee
will
in
this
affayre
still
compasse
matters
woorthie
her
memorie
.
Hath
the
Lorde
of
Mon-Barot
doone
anie
thing
contrarie
to
this
fidelitie
:
nay
contrariwise
,
hath
hee
not
perseuered
in
the
same
fidelitie
and
obedience
that
Brittaine
hath
sworne
to
the
crowne
and
kingdome
?
What
then
meanest
thou
?
If
thy
wordes
be
true
,
he
togither
with
the
other
Lordes
and
Gentlemen
who
with
a
good
consent
assisted
him
with
one
minde
in
withstanding
the
certaine
and
ineuitable
ruine
of
Britaine
,
deserueth
commendation
:
for
the
League
would
haue
entangled
it
in
such
warres
as
the
posteritie
shoulde
neuer
haue
seene
the
ende
.
What
meanest
thou
therefore
to
reprooue
that
which
thou
art
forced
to
commend
?
But
blame
prouidence
,
a
singuler
gift
of
God
:
blame
that
care
that
euery
one
ought
to
haue
of
his
safetie
,
and
the
peace
and
benefite
of
our
posteritie
:
defame
vertue
,
condemne
goodnesse
:
spit
at
glorie
,
yet
haue
all
this
valiant
and
braue
nobilitie
,
this
graue
Parliament
,
this
peaceable
towne
done
nothing
but
what
deserueth
true
,
great
,
perfect
and
especially
honor
.
In
the
meane
time
thou
sayest
it
is
a
peruerse
perswasion
,
namely
their
deede
,
an
vnreasonable
ouerweening
,
thou
tearmest
them
,
Gyantes
the
children
of
the
earth
:
But
thou
art
deceaued
:
thou
takest
others
for
thy
owne
:
for
who
is
worse
perswaded
then
he
that
taketh
falshoode
for
trueth
,
wrong
for
right
,
and
euill
for
good
?
Who
is
so
presumptuous
as
he
that
riseth
against
the
king
,
the
peace
,
and
the
lawe
?
Who
doe
more
ouerweene
,
then
such
as
seeke
to
scale
heauen
,
to
beate
downe
equitie
,
to
take
away
all
lawe
and
policie
of
kingdomes
and
to
cast
downe
and
subuert
the
principalities
which
the
God
of
heauen
hath
established
vpon
earth
?
Thou
speakest
of
Giants
,
but
wootest
thou
what
they
are
?
No
man
doubteth
but
there
haue
beene
Giants
in
olde
time
,
whom
the
Poetes
haue
tearmed
the
children
of
the
earth
.
Fayning
of
them
that
they
sought
to
scale
heauen
,
and
to
plucke
God
out
of
his
throne
,
also
that
being
high
and
mightie
they
so
heaped
mountayne
vppon
mountayne
,
that
the
Gods
were
a
fearde
and
fled
into
Egypt
:
that
Iupiter
looked
downe
from
aboue
vppon
those
Giantes
,
beeing
displeased
with
their
so
vnreasonable
presumption
in
his
iust
displeasure
shooke
his
glorious
head
,
and
withall
made
heauen
and
earth
to
tremble
,
and
commanded
the
Ciclopes
to
make
headie
his
thunderboultes
which
the
diligent
Eagle
brought
vnto
him
,
he
shot
them
from
aboue
,
and
fought
from
heauen
:
Hercules
also
fought
for
him
vpon
the
earth
against
the
sayde
Giants
,
who
thereby
were
broken
and
ouercome
,
their
mountaynes
were
cast
vppon
them
,
and
themselues
brought
lower
then
before
they
were
high
:
then
was
their
kingdome
in
the
bowels
of
their
mother
the
earth
,
and
hell
it selfe
was
their
heauen
:
their
glorie
was
turned
into
reproch
,
and
their
name
defamed
for
euer
.
But
nowe
hearken
to
the
ende
of
that
fable
,
and
thou
shalt
see
what
moued
the
learned
Poets
to
faine
it
.
We
finde
in
certaine
olde
fragments
of
auncient
Histories
that
Osiris
who
reigned
in
Egypt
,
and
was
afterwarde
surnamed
Iupiter
,
the
same
who
was
called
Pharao
,
and
who
tooke
to
him
Sara
Abrahams
wife
(
indeede
in
purpose
to
marrie
her
)
was
a
king
of
singular
pietie
,
iustice
,
and
clemencie
,
as
appeared
in
the
exhortations
that
he
made
to
Abraham
and
Sara
when
hee
restored
her
againe
,
also
in
the
good
that
he
did
to
them
and
in
his
feare
of
GOD
which
kept
him
from
touching
her
.
We
finde
likewise
that
hee
trauayled
into
diuerse
partes
of
this
worlde
with
Isis
his
wife
,
who
is
also
named
Iuno
:
that
he
taught
men
good
lawes
and
pollicie
,
and
namely
the
art
of
husbandrie
,
also
to
liue
more
ciuilly
then
the
rude
worlde
yet
did
.
To
be
briefe
,
that
he
left
a
notable
memorie
of
him selfe
,
as
appeareth
by
the
coynes
that
are
to
be
seene
and
read
together
with
other
monuments
and
antiquities
:
or
that
thus
doing
much
good
among
men
hee
purchased
great
honour
and
fame
among
those
kinges
whome
the
holy
scripture
nameth
Gods
.
His
Empire
was
great
,
yea
hee
was
accounted
a
great
and
mightie
king
and
the
most
famous
amongest
the
kings
of
the
earth
,
which
bred
him
the
name
of
the
Great
God
Iupiter
or
helping
father
,
and
to
be
the
greatest
of
the
kinges
that
were
called
Gods
.
I
will
not
speake
of
the
superstition
and
Idolatry
that
sprang
thereof
,
for
with
the
excessiue
commendation
of
his
rare
vertues
,
and
by
giuing
him
those
magnificall
titles
of
God
,
men
so
farre
forgat
themselues
that
after
his
death
they
inuocated
him
,
had
recourse
to
him
as
to
God
,
and
accounted
him
a
God
both
in
heauen
and
earth
:
neither
will
I
say
that
the
Philosophers
knewe
this
errour
and
had
him
in
derision
,
but
not
very
openly
.
Which
cost
Socrates
his
life
,
so
deepe
roote
had
this
infernall
superstition
taken
throughout
the
worlde
:
All
this
will
I
omit
to
come
to
the
storie
,
namely
that
Iupiter
liuing
and
reigning
in
his
kingdome
which
was
of
great
extent
,
the
Gyants
(
so
tearmed
for
their
bouldnesse
,
corpulence
,
and
the
great
strength
and
authoritie
that
they
had
vnder
this
Iupiter
)
with
their
great
townes
,
inaccessible
as
mountaines
,
rebelled
against
him
:
And
indeede
in
those
dayes
all
townes
were
builded
vppon
mountaynes
,
whereuppon
the
Poets
write
that
they
heaped
mountaine
vpon
mountaine
,
meaning
that
they
so
fortefyed
themselues
that
they
were
throughly
perswaded
to
thrust
Iupiter
out
of
his
throne
:
then
many
other
smaller
kinges
(
who
also
were
called
Gods
and
tooke
Iupiters
part
)
were
forced
for
their
safetie
to
get
into
Egypt
,
as
the
surest
fenced
parte
of
the
earth
,
where
also
Iupiters
chiefe
strength
laye
:
what
got
these
children
of
the
earth
?
So
did
Poetes
tearme
those
Gyantes
in
this
case
,
to
signifie
that
they
were
newe
come
,
sprong
from
some
obscure
race
,
like
mushrommes
that
shoot
foorth
of
the
earth
in
one
night
,
also
to
shewe
that
they
were
not
of
the
race
of
the
kinges
,
whom
for
honor
they
termed
the
heauenly
originall
of
the
gods
.
They
gained
as
much
as
they
that
went
about
to
steale
heauen
.
They
lift
vp
them selues
against
God
,
in
rising
against
their
king
,
but
God
cast
them
down
into
hel
,
and
buried
them
vnder
the
great
montaines
which
he
ouerturned
vpon
them
,
so
as
there
remained
no
speech
or
fame
of
them
,
but
with
infamie
and
horror
to
the
posterity
.
Of
this
matter
did
the
auncient
Poets
compose
diuers
songes
,
whereby
to
shew
that
king
Iupiter
ouercame
them
through
the
fauour
of
the
heauens
,
also
that
he
had
no
other
meane
to
compasse
it
,
but
they
haue
entermingled
and
hidden
all
vnder
their
fables
and
poeticall
fictions
,
in
weening
to
write
most
excellently
of
such
notable
matters
.
I
will
omit
all
that
afterward
happened
to
the
said
Osiris
through
the
second
League
or
conspiracie
of
the
remainder
of
those
giants
,
also
their
horrible
,
yea
detestable
and
infamous
crueltie
:
Likewise
the
reuenge
that
Isis
tooke
,
together
with
the
incredible
exploits
of
their
sonne
Hercules
or
Horus
.
But
what
wilt
thou
now
say
?
Who
be
these
giants
that
seeke
to
scale
heauen
?
Who
is
that
king
whom
they
seeke
to
thrust
out
of
his
throne
.
Whom
do
they
set
vpon
?
What
will
become
of
it
?
Doth
not
God
preserue
the
mightie
kinges
?
saith
Dauid
,
yet
the
holy
historie
testifieth
that
hee
heareth
and
keepeth
them
from
those
calamities
wherinto
they
are
brought
for
their
sinnes
,
so
often
as
they
returne
and
crie
vnto
him
:
the
onely
example
of
Manasses
among
many
other
may
suffise
for
proofe
thereof
:
yea
for
such
a
profe
,
that
when
we
see
that
they
haue
recourse
vnto
God
,
we
may
well
say
that
it
is
a
testimonie
and
infallible
token
of
their
saluation
.
Thou
tearmest
those
that
held
for
the
king
Busiris
and
proud
Tirants
:
But
for
whom
but
their
king
should
they
hold
?
They
belong
to
the
king
,
they
be
bound
to
the
king
:
they
haue
liued
to
the
king
,
they
owe
their
goods
,
persons
and
liues
to
the
king
and
the
preseruation
of
his
crown
.
Shall
they
leaue
their
king
?
The
bees
do
neuer
leaue
theirs
,
yet
are
they
but
flyes
:
without
him
they
can
not
liue
:
when
hee
is
abroad
all
is
scattered
:
when
they
see
him
not
,
O
wondrous
worke
of
God
,
all
is
without
conduct
:
when
he
is
dead
they
all
die
,
and
without
a
king
they
yelde
no
profite
.
Thinke
vpon
this
,
you
that
wil
haue
no
king
,
or
that
at
the
deuotion
of
the
holy
mother
Church
,
desirest
to
make
an
election
.
Wise
men
do
finde
it
were
the
way
to
make
a
very
hell
of
the
realme
:
and
to
bring
fire
,
sword
,
famine
,
bloud
&
death
into
all
partes
thereof
:
for
euery
one
would
be
maister
.
Why
not
a
French
man
as
soone
as
a
Lorraine
,
a
Sauoyan
or
an
other
stranger
?
The
state
will
bee
ouerthrowne
:
when
wilt
thou
haue
formed
such
an
other
?
This
legue
of
our
kings
formed
it
,
to
them
doth
the
honor
therof
appertaine
:
alter
so
stedfast
an
estate
,
&
bring
in
one
,
and
place
an
other
,
and
what
will
it
be
?
Euen
as
much
as
the
deuiding
of
the
realme
to
euery
man
his
share
:
Then
will
one
ouerrun
an
others
portion
,
and
the
warres
will
florish
all
ouer
,
one
warre
will
followe
an
other
:
our
forces
shal
be
brought
low
:
the
gate
shal
be
open
to
the
straunger
:
what
should
petie
kings
easie
to
be
deuided
,
and
peraduenture
in
continuall
controuersie
,
be
able
to
do
against
a
mighty
stranger
,
either
English
,
Spanish
,
Germaine
,
Muscouite
,
Tuck
or
Tattarian
,
whom
the
least
of
the
three
last
is
taken
to
be
nere
hand
as
mightie
as
all
Europe
?
They
trauaile
not
,
saiest
thou
,
so
farre
:
yes
indeede
do
they
,
If
God
do
but
whistle
they
march
much
farther
.
They
go
where
they
see
deuision
:
They
haue
heretofore
come
into
our
countries
,
yea
out
of
the
farthest
part
of
the
worlde
,
as
did
the
Gothes
,
Ostrogothes
,
Wisigothes
,
Wandalles
,
Huns
Germaines
&
Switzers
.
Came
not
the
Romaines
when
we
had
but
common
welthes
and
principalities
?
Came
not
also
the
Sarazens
from
the
desertes
of
Arabia
into
France
:
or
held
they
not
all
Guyen
and
Languedocke
euen
vnto
Auignon
?
How
many
battailes
had
we
to
expell
them
?
Who
now
doth
or
hath
kept
the
straunger
out
,
so
as
he
durst
not
so
much
as
thinke
vpon
entring
?
The
forces
of
the
realme
:
Helas
,
that
consisteth
in
loue
,
and
obedience
to
the
king
:
for
we
haue
no
other
strength
in
France
.
I
shall
neuer
beleeue
thee
to
be
a
Frenchman
:
for
so
farre
as
in
thee
lyeth
,
thou
settest
deuision
in
the
land
betweene
the
people
and
the
king
,
with
furious
irreuerence
thou
makest
the
king
odious
:
thou
breakest
the
vnion
of
the
realme
,
and
the
power
thereof
,
which
consisteth
in
vnion
.
Thou
goest
about
to
giue
the
realme
for
a
pray
,
to
disperse
the
estate
thereof
,
to
open
the
gate
to
the
enimie
,
to
deliuer
our
fieldes
,
townes
,
and
castles
into
his
hand
,
and
to
bring
Fraunce
into
the
Spaniards
bondage
.
Settest
thou
deuision
in
the
realme
?
Thou
beatest
the
bushes
and
huntest
for
him
.
He
lyeth
in
waite
:
He
watcheth
time
conuenient
to
fall
vpon
Fraunce
,
and
thou
giuest
it
a
pray
into
his
hands
,
and
submittest
it
to
the
barbarous
crueltie
of
the
inquisition
,
which
is
a
thousand
and
a
thousand
times
more
cruel
then
euer
was
that
of
Busiris
,
of
whom
thou
speakest
.
Your selues
must
not
tarry
at
home
:
you
must
go
into
exile
:
you
must
repeople
the
Indies
.
The
Spaniardes
are
no
lesse
fierce
to
the
Frenchmen
then
to
the
wilde
Indians
,
of
whose
flesh
they
haue
kept
open
shambles
for
the
nourishment
of
their
dogges
,
witnes
one
of
their
owne
Bishoppes
,
euen
Bartelmew
de
las
Casas
,
who
hauing
seene
it
did
write
it
.
Then
must
the
Frenchmen
search
the
myues
for
golde
,
and
yet
haue
none
,
but
rather
there
shall
raigne
more
bastonadoes
vpon
their
backes
,
then
maluedies
in
their
handes
.
Thou
speakest
of
proude
tyrants
,
go
but
into
Flaunders
,
and
thou
shalt
see
what
the
Spaniards
are
.
Thou
mentionest
Busiris
,
read
therfore
but
what
the
Spaniards
haue
done
in
India
.
And
you
like
wretches
would
put
France
into
their
hands
,
what
do
you
therefore
deserue
?
Neuer
alleadge
your
zeale
of
religion
:
for
there
is
no
religion
that
will
make
you
do
that
.
Had
the
king
forbidden
your
religion
when
you
begun
this
warre
,
and
forced
him
to
fight
against
those
of
the
religion
?
Nay
you
did
it
of
malice
,
to
bring
downe
the
state
of
the
land
:
for
you
saw
well
enough
that
by
breaking
the
occasion
thereof
,
you
tooke
away
the
defence
also
.
Neither
speake
of
the
warre
that
is
now
leuied
against
you
:
for
others
must
defend
them selues
:
sith
you
began
the
warre
,
what
if
now
they
giue
you
enough
of
it
,
and
a
little
too
much
?
Say
not
likewise
that
now
the
king
doth
mistrust
you
:
rather
thinke
that
he
is
sorie
he
hath
no
better
subiects
of
you
to
trust
vnto
.
For
you
see
what
you
haue
alreadie
done
to
those
of
the
religion
:
haue
you
yet
repented
it
?
Yea
,
that
you
haue
done
no
more
.
Yet
herein
your
crueltie
was
greater
then
was
Busiris
,
as
maie
euidentlie
be
proued
vnto
you
:
but
let
this
be
forgotten
,
and
let
vs
speake
of
that
you
haue
done
,
and
yet
do
vnto
your
king
:
therein
is
your
passion
more
then
furie
,
as
shall
appeare
in
place
conuenient
.
Yea
,
it
is
euen
rage
it selfe
,
witnes
that
which
is
vttered
in
your
sermons
,
done
in
your
processions
,
and
practised
in
your
shriftes
:
you
helpe
your selues
with
your
religion
,
as
with
an
instrument
of
crueltie
to
warre
vpon
your
king
and
to
kindle
his
people
against
him
,
so
as
wee
must
needes
saie
that
you
haue
a
grudge
against
him
.
What
shall
I
speake
of
your
leasings
,
slaunders
,
falshoodes
,
cursings
and
imprecations
,
either
of
your
attempts
in
al
sortes
against
his
Maiestie
?
Therein
hath
he
matter
sufficient
to
mistrust
you
:
yet
is
it
you
that
haue
greater
mistrust
of
the
king
then
his
Maiestie
hath
of
you
:
for
he
calleth
you
,
but
you
runne
away
:
he
hath
promised
and
giuen
you
pardon
,
and
yet
you
stil
returne
to
your
rebellion
:
therein
are
you
relapsed
.
Gods
vengeance
followeth
you
:
you
seeke
your
woe
,
and
eschew
your
safety
.
Yet
are
you
not
afraid
to
be
forced
vnder
paine
of
death
to
chaunge
your
religion
,
as
they
of
the
reformed
religion
haue
bene
:
you
are
sure
of
your
religion
,
and
therin
are
out
of
feare
of
that
which
they
of
the
religion
haue
found
harder
then
death
.
For
your
liues
there
resteth
mercie
in
God
and
the
king
,
and
of
necessitie
you
must
come
to
that
,
sith
you
haue
no
other
meane
of
safety
,
before
either
God
or
man
:
yet
is
it
the
thing
which
you
still
shunne
with
mortall
hatred
.
Why
do
you
then
saye
that
others
mistrust
you
,
when
indeede
there
is
no
malice
nor
mistrust
but
in
you
?
But
would
you
take
away
this
mistrust
,
loue
your
country
,
flye
from
deuision
as
from
a
pestilence
in
your
houses
,
abhorre
whatsoeuer
is
repugnant
to
the
kings
welth
,
honor
,
life
,
and
the
peace
and
safety
of
the
realme
and
lands
vnion
.
Otherwise
who
can
trust
you
?
Shall
you
be
accounted
Frenchmen
so
long
as
you
violate
the
vnion
,
obedience
,
and
reuerence
of
the
king
?
Nay
being
in
the
realme
,
who
will
not
take
you
for
enimies
to
the
realme
,
because
by
bringing
in
troubles
and
deuision
,
you
extinguish
the
force
therefore
:
For
there
is
no
force
in
France
either
in
the
townes
,
Nobilitie
,
Princes
of
the
bloud
and
all
estates
,
or
in
confederacie
with
straungers
,
but
onely
in
vnion
with
the
king
.
The
same
is
it
which
with
Gods
helpe
hath
bene
the
only
batrier
of
France
to
make
it
vnaccessible
to
all
men
.
For
God
hath
thought
good
to
employ
this
meane
to
the
ende
to
shew
that
he
delighteth
in
vnion
,
that
hee
blesseth
it
,
that
he
curseth
deuision
,
then
which
there
is
nothing
more
to
be
seared
:
for
it
bringeth
fire
,
bloud
,
death
and
destruction
vpon
the
foure
corners
of
the
realme
.
Yea
I
may
say
thus
much
more
,
that
as
wee
ought
to
appose
our selues
against
present
death
:
so
likewise
that
when
an
estate
is
once
established
and
assured
we
are
not
to
dispute
whether
it
be
lawfully
,
neither
to
seeke
after
the
vsurpations
or
right
which
some
would
pretend
or
challenge
,
but
rather
to
rest
quiet
vnder
the
same
,
which
being
once
established
,
assured
,
approued
,
receaued
,
consented
vnto
,
and
accepted
of
the
estates
of
the
land
,
albeit
the
beginninges
seme
not
so
lawfull
,
yet
being
once
done
,
doth
passe
for
a
lawe
,
in
such
sort
that
the
innouating
or
altering
of
any
thing
bringeth
in
more
mischiefes
then
the
yeelding
thereunto
:
Neither
can
any
man
conspire
there
against
,
but
he
must
withall
shake
of
Gods
yoake
,
ouerthrow
the
order
that
hee
hath
established
,
disturbe
the
estate
which
hee
hath
pacified
,
and
abolish
the
peace
of
the
lande
to
bring
in
warre
:
Whereof
peraduenture
this
onely
example
may
bee
proofe
sufficient
.
Viz
.
that
as
Pompei
,
Cato
,
Cicero
,
and
the
Senate
had
some
reason
seing
Cesars
ambition
and
purposes
,
to
withstand
him
:
and
to
keepe
him
from
altering
their
estate
,
and
becomming
Lord
thereof
.
So
neuerthelesse
when
hee
had
once
atchiued
it
,
Brutus
,
Cassius
,
and
their
partakers
did
euill
to
conspire
against
him
,
neither
did
their
conspiracie
purchase
any
other
thing
then
those
great
mischifes
that
were
wrought
vnder
the
triumuirat
,
the
onely
rehearsall
whereof
would
make
mens
haire
to
stand
vpright
,
and
yet
the
estate
remayned
in
the
famely
of
the
Cesars
,
euen
after
they
had
encurred
all
sortes
of
calamities
for
the
assurance
thereof
.
In
such
like
cases
therefore
we
must
alwaies
haue
respect
to
Gods
will
as
appeareth
in
this
that
our
Lord
saith
:
Giue
vnto
Cesar
that
belongeth
vnto
Cesar
.
The
Apostle
likewise
Honor
vnto
whom
honor
belongeth
:
and
afterwarde
commaundeth
obedience
vnto
principalities
,
which
are
no
principalities
,
before
they
bee
peaceably
established
:
yea
the
Apostle
saith
that
wee
owe
this
obedience
not
onely
for
feare
of
the
sworde
,
but
also
for
conscience
sake
:
Thus
it
imputeth
more
then
the
magistrates
punishment
,
or
any
bodily
paine
,
because
it
concerneth
the
conscience
,
also
that
the
soules
of
those
that
continue
it
,
that
rebelleth
against
it
,
and
that
gainesaieth
the
yeelding
of
Cesars
due
,
are
guiltie
before
God
.
Secondly
Gods
will
herein
also
appeareth
that
sith
there
appeareth
no
alteration
without
a
verie
gulph
of
mischiefes
where
the
alteration
chaunceth
,
we
may
well
say
that
God
will
not
haue
vs
to
starte
from
the
yoake
which
hee
hath
once
laid
vpon
vs.
If
they
therefore
whom
thou
slaunderest
,
haue
feared
these
mischiefes
,
haue
continued
in
the
kinges
obedience
,
haue
holden
for
the
estate
,
haue
endeuored
to
keepe
and
obserue
their
faith
sworne
to
the
crowne
,
would
not
force
the
right
,
&
violate
the
politicke
estate
established
by
their
fathers
,
and
haue
singularly
reuerenced
the
vnion
of
Brittaine
with
the
king
and
kingdome
,
are
they
to
be
blamed
?
What
haue
they
done
?
They
haue
resisted
the
L.
of
Mercoeur
.
Yea
,
but
to
the
end
not
to
disobey
God
and
the
king
,
or
to
make
an
other
hell
in
Brittaine
:
for
els
they
might
haue
brought
in
so
many
calamities
as
perhaps
they
shoulde
neuer
haue
sene
the
end
of
thē
:
are
they
for
that
cause
proude
tyrants
or
Busiris
as
thou
tearmest
?
Now
must
we
speake
of
the
Church
:
for
thou
sayest
that
they
whom
thou
callest
giants
,
Busiris
and
proude
tyrants
haue
denounced
war
against
God
,
Iesus
Christ
and
the
church
:
but
wherein
?
Because
they
would
not
that
which
the
church
would
:
hereto
they
will
answere
that
the
priestes
are
to
take
care
for
their
portuises
,
not
for
matters
of
estate
,
wherein
they
haue
not
to
do
,
no
not
his
holines
:
for
his
dominion
should
not
passe
the
walies
of
Rome
,
with
the
townes
and
villages
adiacent
,
according
as
the
first
counsell
of
Nice
in
the
presence
of
Constantine
did
limit
.
His
drifts
are
suspicious
,
and
many
good
men
did
murmure
in
their
heartes
,
when
at
the
beginning
of
this
warre
in
some
partes
of
this
land
it
was
said
that
the
drumme
stroke
vp
for
his
holinesse
.
The
Pope
is
but
a
Priest
,
who
peraduenture
would
bee
an
honester
man
if
hee
were
the
poorest
priest
in
Rome
.
Ought
he
to
haue
dominion
?
No
saith
the
Lord
,
if
he
follow
the
Apostles
steppes
,
or
be
their
successor
as
he
boasteth
,
for
speaking
to
the
Apostles
of
the
dominion
of
kings
he
faid
vnto
them
It
shall
not
be
so
with
you
.
To
conclude
,
let
him
say
that
he
is
Christes
vicker
,
or
successor
to
the
Apostles
,
as
he
tearmeth
himselfe
,
yet
would
not
the
auncient
kinges
of
France
knowing
their
ambition
,
permit
any
other
Bishoppe
or
Cardinall
to
enter
into
their
counsell
:
For
they
haue
giuen
their
faith
to
the
Pope
,
they
are
his
creatures
,
and
doe
call
him
their
creator
,
whereby
they
make
a
seuerall
bodye
which
will
acknowledge
no
King
for
their
Superiour
but
persorce
,
neither
is
so
giuen
to
heauenly
matters
,
but
that
they
will
bee
doing
also
accordinglye
with
terrestiall
,
and
is
indeede
more
diligent
to
intrude
into
princes
affaires
,
and
to
gouerne
kingdomes
,
then
to
preach
the
kingdome
of
heauen
.
For
without
feare
of
the
losse
of
the
first
,
they
will
take
no
care
for
the
second
:
yet
will
in
the
meane
time
pretende
the
handling
of
both
.
Witnesse
Pope
Boniface
,
who
came
forth
of
his
parlour
with
two
swordes
,
crying
,
Ecce
duo
gladij
,
see
here
two
swordes
:
Is
not
this
proofe
sufficient
that
the
Pope
hath
like
authoritie
ouer
the
kingdomes
of
the
earth
,
as
ouer
the
kingdome
of
heauen
,
that
hee
weareth
two
kniues
in
one
sheath
,
that
he
hath
two
armed
handes
,
either
that
he
is
armed
with
double
authoritie
,
that
is
,
with
as
much
in
earth
as
in
heauen
?
Is
not
he
an
heretike
that
doubteth
thereof
?
Nay
a
beast
that
beleeueth
it
.
As
Phillip
the
fayre
the
49.
king
of
France
gaue
his
holinesse
to
vnderstand
.
For
thus
had
the
Pope
written
vnto
him
.
Bonifacius
,
&c.
Boniface
Bishop
,
seruant
to
the
seruant
of
God
,
to
Phillip
king
of
the
French
,
Serue
God
,
keepe
his
commandements
.
We
will
thee
to
know
that
thou
art
subiect
to
vs
both
in
spirituall
and
temporall
causes
:
that
thou
art
not
to
conferre
benefices
:
If
thou
hast
any
that
be
voyd
,
reserue
the
fruites
for
their
successors
:
and
if
thou
hast
conferred
any
benefices
,
we
declare
the
same
collations
to
be
voyde
and
do
reuoke
them
in
respect
that
thou
hast
conferred
them
,
and
whosoeuer
shall
thinke
otherwise
,
we
denounce
to
be
an
heretike
.
Giuen
at
Lateram
the
nones
of
December
in
the
first
yeaere
of
our
Bish
.
&c.
Here
also
followeth
the
kinges
answere
.
Phillip
by
the
grace
of
God
king
of
France
,
to
Boniface
tearming
himselfe
souereigne
Bishop
,
litle
or
no
greeting
at
all
.
Let
thy
soueraigne
foolishnes
knowe
that
in
temporall
causes
we
are
subiect
to
none
:
that
the
collation
of
Churches
and
prebends
belongeth
to
vs
by
our
Royall
prerogatiue
,
as
also
to
conuert
the
fruites
of
vacations
to
our
owne
vse
:
that
such
collations
as
hetherto
we
haue
made
or
hereafter
shall
make
,
are
of
force
and
by
vertue
of
the
same
wee
will
manfully
defend
such
as
are
in
possession
against
all
men
:
&
all
those
that
shal
otherwise
beleeue
,
we
account
fooles
&
madmē
.
But
will
some
man
say
,
he
was
an
impudent
person
,
as
also
it
is
said
of
him
that
he
entered
the
papacie
like
a
Lyon
,
reigned
like
a
foxe
,
and
died
like
a
dogge
.
In
deed
it
was
a
maruellous
impudencie
as
the
Chronicles
of
France
doe
note
,
yet
tooke
he
vpon
him
to
be
Christs
Vicker
vpon
earth
:
this
was
the
zeale
,
pietie
and
faith
of
those
holy
fathers
.
And
hereby
we
may
perceaue
whether
that
sea
is
so
wel
guided
by
the
holy
ghost
that
it
can
neuer
erre
,
as
they
preach
vnto
vs
and
perforce
they
would
make
vs
to
beleeue
.
And
indeede
that
Pope
gaue
the
Realme
of
France
to
the
Emperour
Albert
:
but
would
he
haue
giuen
it
to
an
other
if
hee
could
haue
gotten
it
for
himselfe
?
Would
hee
haue
made
any
conscience
of
it
?
Did
the
Bishops
of
Cologne
,
Treuers
,
Magance
,
Liedge
or
others
make
any
difficultie
to
ioyne
the
sworde
with
the
crosse
,
and
so
to
lay
hould
vpon
both
swordes
,
when
euerie
one
fell
vpon
the
Empire
?
Thinkest
thou
that
we
see
not
well
enough
that
there
is
neuer
a
one
of
your
League
,
but
would
do
as
much
against
the
state
of
France
if
once
it
were
ouerthrowen
?
No
,
peraduenture
the
primate
of
Lions
would
not
.
We
see
their
cunning
well
enough
:
what
made
them
to
enter
into
this
League
?
The
expectation
of
some
better
kingdome
from
the
house
of
Guize
,
Lorraine
,
Spaine
or
else
where
,
then
from
their
naturall
king
?
They
are
not
(
I
weene
)
such
beasts
as
to
thinke
so
.
Who
will
imagine
that
they
made
anie
shewe
as
if
they
would
choose
this
man
or
that
man
king
?
It
was
more
likely
that
as
the
Gouernors
hauing
gotten
like
authoritie
as
the
king
in
their
gouernments
would
haue
made
the
same
their
house
,
so
that
those
would
haue
made
their
parts
better
,
&
become
euerie
man
king
of
his
owne
.
Esay
sheweth
vs
almost
the
like
conspiracie
of
the
king
of
Israel
,
the
king
of
Assiria
,
&
the
son
of
Tabeal
.
They
should
seaze
vpon
Ierusalen
,
&
make
the
sonne
of
Tabeal
king
:
yea
said
they
,
but
had
they
taken
it
,
there
was
neither
of
the
other
two
but
would
haue
bin
king
himselfe
.
And
albeit
they
promised
it
to
the
sonne
of
Tabeal
,
yet
each
of
thē
in
his
hart
promised
this
to
himselfe
,
the
one
to
make
Ierusalen
the
head
towne
of
Assiria
:
the
other
,
to
make
it
the
capitall
towne
of
al
Israell
.
And
therfore
said
Esay
there
should
be
nothing
changed
:
Damascus
should
remaine
the
head
of
Assiria
&
Samaria
of
Israell
.
Thus
when
such
people
do
vnite
themselues
&
enter
into
League
concerning
such
affaires
,
euery
one
,
notwithstanding
whatsoeuer
his
promises
,
imagineth
only
to
deceaue
his
companion
,
&
to
make
his
owne
portion
the
best
:
but
they
vnite
themselues
vpon
necessitie
,
because
that
alone
they
can
do
nothing
.
Heard
you
neuer
the
tale
of
the
lame
&
the
blind
that
stole
apples
?
The
blind
could
not
see
to
do
it
alone
,
&
the
lame
could
not
go
,
but
the
blind
did
carry
the
lame
,
&
the
lame
with
his
staffe
did
guide
the
blinde
,
&
then
they
tooke
of
the
fairest
:
Euen
so
the
clergie
alone
could
do
nothing
,
neither
could
the
lords
&
gentlemen
of
the
league
do
any
thing
vnlesse
the
clergie
carried
thē
.
But
in
the
end
what
will
become
of
this
conspiracy
?
euen
the
same
which
Esay
prophesied
of
that
which
was
made
against
Ierusalem
,
let
not
the
kings
heart
be
troubled
.
Let
not
the
house
of
France
be
affearde
,
they
are
but
smoking
firebrandes
.
For
as
of
a
quenched
firebrand
there
resteth
nothing
but
smoke
,
and
that
but
for
a
while
,
so
these
shal
not
kindle
as
they
threaten
,
neither
shal
they
raise
any
other
fire
then
such
as
shal
arise
out
of
their
Leagued
Townes
to
consume
them
,
&
from
thē
to
deuour
their
townes
,
according
to
the
saying
of
Ioathan
the
sonne
of
Gedeon
concerning
the
towne
of
Sichem
and
the
bastard
Abimelech
,
that
of
their
conspiracie
should
grow
no
other
but
the
destruction
of
Sichem
by
Abimelech
,
and
of
Abimelech
by
the
Sichemites
.
But
in
as
much
as
such
conspiracies
do
bring
foorth
sorrowfull
calamities
,
and
are
occasions
of
great
mishaps
,
they
must
be
withstoode
.
They
whom
thou
sclanderest
did
perceaue
that
the
holy
mother
Church
of
whom
thou
speakest
,
held
one
side
and
that
she
was
very
deepe
in
the
match
,
whereupon
they
feared
,
Was
it
euill
done
?
Who
made
the
enroulements
?
Who
decreed
the
fastes
,
processions
,
pilgrimages
,
shriftes
,
and
other
the
deuotions
which
in
the
beginning
of
this
wofull
,
horrible
,
wretched
and
bloudie
warre
,
they
tearmed
State
of
Grace
but
the
Prelates
?
Who
was
better
then
themselues
?
Who
did
more
hasten
&
set
forward
the
matter
then
they
?
Who
caused
the
preachers
,
Iesuites
and
others
in
the
beginning
,
middest
and
ende
of
their
seditious
sermons
to
cry
out
,
to
warre
,
to
warre
Christians
,
to
war
Frenchmen
?
Who
made
them
to
cry
out
against
the
king
?
For
the
match
was
made
against
him
.
It
was
not
for
religion
,
for
he
was
euermore
a
hundred
times
more
zealous
then
the
most
zealous
of
thē
.
Is
not
the
Clergie
(
being
in
reuerence
more
mightie
then
the
king
)
to
be
feared
in
this
businesse
,
sith
it
is
euident
that
they
be
of
the
faction
?
Nay
I
will
say
thus
much
more
,
that
it
were
good
for
the
Realme
they
were
not
so
mighty
as
to
be
able
to
make
any
commotion
.
The
Priests
of
Ierusalem
were
mightie
in
store
of
wealth
,
in
dignitie
,
power
and
great
authoritie
.
Weenest
thou
that
they
were
neuer
mistrusted
,
or
that
none
watched
vpon
thē
to
see
to
their
actions
?
Philo
the
Iew
,
sayth
that
he
pretendeth
to
proue
out
of
the
second
booke
of
kings
,
that
of
the
three
branches
of
the
lyne
of
Nathan
(
to
whom
Dauid
had
decreed
the
kingdom
,
in
case
the
line
of
Salomon
should
faile
,
or
that
there
should
not
be
a
sonne
to
sit
vpon
the
throne
of
Israel
)
one
was
to
looke
to
the
temple
and
priests
,
and
therefore
were
they
named
Princes
ouer
them
,
not
that
they
should
execute
their
office
,
but
to
see
that
they
did
it
,
and
to
meddle
no
further
.
As
also
an
other
branch
was
ouer
affaires
&
offices
of
the
kings
house
:
and
the
third
being
children
of
the
first
branch
,
were
accounted
among
the
kinges
children
,
&
so
named
the
kings
brethren
,
because
they
were
next
to
the
crowne
.
Neither
was
the
vocation
&
authoritie
of
the
Priests
called
in
question
,
as
is
that
of
our
Prelates
at
this
day
:
for
it
was
grounded
vpon
Gods
law
,
&
their
holy
function
,
charge
and
office
particularly
from
point
to
point
set
downe
without
omission
of
any
thing
,
which
can
not
be
saide
of
those
.
For
in
the
new
Testament
there
is
no
speech
but
of
preaching
the
Gospell
,
or
onely
worde
of
God
,
and
administring
the
Sacraments
,
which
are
therein
specified
as
the
full
Ecclesiasticall
function
,
and
so
to
intende
to
prayer
and
administration
of
the
worde
,
and
yet
was
it
requisite
that
they
should
endure
to
be
directed
,
neither
was
it
to
any
purpose
to
cry
Holy
mother
Church
.
If
therefore
those
were
then
mistrusted
,
shall
we
repose
anie
greater
confidence
in
these
?
Are
not
their
purposes
knowen
to
all
men
?
Let
them
couer
all
that
they
haue
done
in
their
seruice
and
processions
with
the
name
of
zeale
,
yet
haue
good
men
often
found
their
zeale
vnto
rage
it selfe
.
The
onely
shame
whereof
will
make
men
hould
their
peace
.
But
in
these
times
what
are
their
shriftes
,
but
firebrondes
of
warre
,
bellowes
of
sedition
and
the
fittest
meanes
to
make
their
monopoles
?
And
for
these
15.
yeares
or
more
in
all
the
principall
townes
of
this
Realme
,
their
seditious
preachers
against
the
king
are
witnesses
of
my
saying
.
Sith
therefore
that
holy
mother
Church
speaketh
so
loud
,
that
she
bloweth
foorth
nothing
but
fire
and
bloud
,
breatheth
nothing
but
threates
,
cryeth
vpon
nothing
but
alarmes
,
hatcheth
nothing
but
conspiracies
,
bringeth
foorth
nothing
but
leagues
,
seeketh
after
nothing
but
warre
,
and
woorketh
nothing
but
dispatches
,
enroulementes
,
contributions
of
coyne
,
&c.
Haue
they
whom
thou
slanderest
done
euill
to
watch
,
to
beware
,
and
to
looke
vnto
themselues
,
and
not
to
consent
to
this
league
?
Yet
tearmest
thou
this
denouncing
of
war
vnto
God
,
to
Iesus
Christ
&
to
the
church
.
Afterward
thou
sayst
that
it
is
to
set
vp
a
sheafe
of
straw
to
God
,
&
to
kick
against
the
wombe
of
their
mother
.
Thou
speakest
of
setting
vp
a
straw
sheafe
to
God
,
that
is
to
say
,
to
go
about
to
deceaue
God
,
or
to
set
a
good
face
vpon
a
naughty
matter
,
before
men
that
looke
not
narrowly
thereto
.
As
to
speake
of
peace
,
of
obedience
,
of
religion
,
of
the
king
and
of
God
,
and
yet
to
meane
nothing
lesse
,
but
rather
to
beare
onely
warre
,
rebellion
,
impietie
,
presumption
,
fellonie
,
and
Atheisme
in
the
heart
.
This
do
I
take
to
be
thy
meaning
,
viz.
in
one
worde
,
most
notable
deceite
before
God
and
man
.
But
none
of
al
this
taketh
place
in
those
of
whom
thou
speakest
,
sith
they
doe
but
what
they
ought
.
If
thou
hast
expected
otherwise
of
them
&
been
deceaued
,
yet
haue
they
still
done
but
their
duties
before
God
.
Knowest
thou
not
that
of
bad
seede
,
men
neuer
reape
good
crop
?
Say
(
saith
the
Prophet
)
and
it
shall
not
be
done
:
decree
the
counsell
,
but
it
shall
not
be
determined
.
Accursed
be
they
(
saith
the
Lord
)
that
weaue
the
webbe
without
me
.
God
hath
made
the
winde
to
ride
,
&
hath
thrust
you
from
your
expectation
:
this
thou
tearmest
a
sheafe
of
strawe
,
yours
be
it
therfore
.
But
you
were
deceaued
in
saying
that
it
was
to
God
:
for
in
Gods
sight
they
could
not
haue
done
better
:
neither
is
it
to
kicke
against
their
mothers
wombe
:
for
they
haue
done
nothing
vnnaturally
or
against
their
countrey
.
But
to
impugne
their
countrie
:
to
sell
it
:
to
betray
it
:
to
commit
it
to
fire
,
bloud
,
sword
,
and
famine
:
to
procure
the
destruction
thereof
by
conspiracies
and
leagues
is
more
then
to
kicke
their
mothers
wombe
:
for
so
do
they
open
her
bowels
,
&
looke
vpon
all
that
is
in
her
,
they
rent
her
in
peeces
and
shed
her
bloud
:
they
commit
her
to
her
graue
:
with
her
bloud
they
stayne
the
waters
,
they
replenish
the
ayre
with
their
cries
and
with
her
bones
they
couer
the
earth
.
It
is
more
then
to
kicke
against
their
mothers
wombe
:
for
they
deliuer
her
for
a
pray
to
strangers
:
for
foode
to
the
beasts
of
the
field
:
for
pasture
to
the
crowes
,
and
for
corruption
to
the
graue
:
her
goodly
townes
to
the
pestilence
,
to
the
sword
,
to
barbarous
bondage
,
to
famine
,
to
deuour
ech
other
,
finally
to
ashes
,
&
to
be
conuerted
into
ruinous
walles
.
Helas
!
who
looketh
not
for
this
?
nay
vnlesse
God
take
pitie
of
vs
,
who
seeth
it
not
?
Can
true
&
natural
Frenchmen
doe
all
this
to
their
mother
France
?
No
,
but
the
Frenchmen
that
do
it
are
bastards
and
vntimely
birthes
of
France
,
and
the
true
Frenchmen
do
withstande
it
.
Who
then
art
thou
that
sayst
that
it
is
to
kicke
against
their
mothers
wombe
?
Howbeit
,
sith
thou
complaynest
so
sore
,
let
vs
see
what
troubleth
thee
:
the
destruction
of
Renes
which
(
as
thou
sayest
)
thou
accountest
certaine
.
But
who
tould
thee
so
?
My
teares
,
sayest
thou
,
Whence
will
this
destruction
proceede
?
from
the
trespasse
of
the
great
.
What
trespasse
?
Mon-barots
relaps
,
which
sayst
thou
will
be
the
cause
of
the
destruction
of
Renes
of
both
great
and
small
.
Albeit
they
can
doe
no
lesse
thereto
,
then
(
if
we
list
to
beleeue
thee
)
did
the
death
of
Iesus
Christ
,
to
the
cause
of
the
destruction
of
Ierusalem
.
Weepest
thou
for
it
?
Why
,
thinkest
thou
not
,
that
peraduenture
there
shall
be
no
such
matter
:
but
hearken
a
while
,
weepe
for
thy
towne
of
Manse
,
and
other
of
the
League
,
weepe
ouer
it
,
if
thou
hast
any
foresight
.
The
saying
of
some
one
that
then
tooke
your
partes
,
and
foresawe
the
ende
of
this
warre
,
may
peraduenture
come
to
passe
,
that
is
,
that
it
would
bee
the
destruction
of
the
best
townes
:
yea
he
proceeded
so
farre
as
to
say
,
that
we
should
see
the
grasse
growe
in
the
streetes
of
Paris
for
cattell
to
feede
vpon
,
and
the
mower
stoope
to
cut
it
downe
.
God
grant
it
fall
not
out
so
:
but
she
deserueth
so
,
she
taketh
the
course
,
and
it
is
to
be
feared
that
her
rebellion
will
call
her
to
account
for
all
the
bloud
that
she
hath
shed
and
dronke
vnto
this
day
.
Yea
euen
shee
more
then
all
other
the
townes
and
forrests
of
this
Realme
:
let
her
therefore
repent
her
sinnes
.
Let
vs
all
mourne
ouer
her
and
pray
to
God
to
pardon
her
:
for
otherwise
shee
is
no
greater
then
Rome
the
great
:
then
the
ancient
Thebes
with
her
hundred
brasen
gates
,
then
Babylon
the
strong
,
then
Ierusalem
the
holy
,
then
Rome
the
misteris
:
I
say
she
is
no
more
then
Rome
,
which
hath
so
often
passed
the
reuenging
hande
of
God
that
Rome
is
no
longer
Rome
,
yea
yet
will
she
be
lesse
:
for
her
bloud
and
whooredomes
will
come
to
remembrance
before
God
.
Thinkest
thou
otherwise
?
God
is
iust
,
he
that
striketh
with
the
sworde
,
shall
perish
by
the
sword
,
he
that
leadeth
into
captiuitie
,
shall
be
led
captiue
:
he
shall
drinke
double
of
the
cup
that
he
hath
poured
foorth
to
others
.
There
is
an
old
prophecy
that
she
shal
be
drowned
,
&
the
people
shal
cry
alas
,
alas
,
alas
,
weepe
ouer
her
and
feare
not
for
Renes
,
if
she
do
no
wrose
then
heretofore
she
hath
done
.
Thou
sayest
that
the
smal
ones
do
suffer
for
the
transgressions
of
the
great
.
It
is
true
.
For
the
ambition
of
the
giants
,
who
are
neuer
content
,
disturbeth
heauen
and
earth
,
and
as
a
man
should
say
,
heapeth
mountaines
vpon
mountaines
,
kindleth
the
fire
in
all
places
,
bringeth
the
goodly
townes
into
dust
,
and
the
fruitfull
fieldes
into
desertes
,
couereth
the
sea
with
pirats
,
and
staineth
it
with
bloud
,
deliuereth
marchants
into
theeues
handes
,
maketh
fathers
childlesse
,
and
children
orphans
,
women
widowes
,
and
churches
void
of
piety
,
palaces
without
iustice
,
and
houses
not
inhabited
:
for
the
warre
that
springeth
of
their
ambition
,
maketh
the
world
without
God
,
without
faith
,
and
without
lawe
.
It
maketh
the
earth
a
very
hell
,
and
of
men
it
maketh
deuils
.
The
warre
that
proceedeth
of
the
ambition
of
the
mightie
,
filleth
all
with
feare
,
with
howlings
,
teares
,
terror
,
curses
,
blasphemy
,
rauishments
,
perfidie
,
adultery
,
and
violence
.
Warre
causeth
the
daughter
more
dead
then
aliue
to
be
defloured
in
her
mothers
armes
,
and
the
forced
wife
to
lose
both
life
and
honor
in
the
presence
of
her
husband
.
O
accursed
warre
,
that
thou
wouldest
hurt
none
but
those
that
seeke
thee
,
and
haue
as
it
were
haled
thee
out
of
hell
,
to
make
an
other
hell
in
this
world
.
And
God
comfort
those
that
seeke
for
peace
.
Warre
is
the
cause
of
all
these
mischiefes
:
warre
ariseth
of
the
ambition
of
the
mightie
,
and
for
the
sins
of
the
great
ones
do
the
little
ones
suffer
.
So
said
Cicero
once
or
twise
,
that
the
ambition
of
the
mightie
bringeth
a
Chaos
or
bottomelesse
pit
full
of
calamities
,
which
Philip
of
Macedon
,
being
fallen
in
the
wreastling
place
,
and
gotten
vp
againe
,
beholding
the
place
where
he
had
in
the
sand
left
the
print
of
his
length
,
verie
pleasantly
giuing
to
vnderstand
,
sayd
,
see
,
man
so
little
,
yet
neither
little
nor
much
doth
suffise
him
,
what
then
?
Man
to
the
end
to
grow
great
,
feareth
not
to
bring
all
thinges
to
naught
.
We
do
therefore
say
that
thy
saying
is
true
,
that
the
little
ones
do
suffer
for
the
sinnes
of
the
great
.
But
if
thou
thinkest
that
France
suffereth
other
then
for
the
ambition
of
those
whom
thou
callest
Gods
fathfull
seruants
,
thou
art
deceaued
.
For
who
wished
,
sought
,
desired
and
began
this
warre
,
but
they
?
What
haue
the
king
and
king
of
Nauarre
done
but
stood
vpon
the
defensiue
?
And
as
for
the
nobility
of
Brittaine
whom
thou
slaunderest
,
they
also
stood
to
their
defence
when
they
did
see
the
mischiefe
so
neare
thē
that
there
was
no
remedie
nor
time
of
delay
.
The
fire
was
to
be
quenched
,
and
they
would
not
encur
the
crime
of
treason
by
participating
in
the
bloudy
purposes
of
the
league
,
but
according
to
their
dueties
they
sought
to
saue
Brittaine
from
the
ambition
of
the
insatiable
cruelty
of
thy
gyants
,
whom
thou
termest
Gods
faithfull
seruants
.
Thou
hast
reason
to
say
that
thou
wilt
no
longer
employ
thy selfe
for
those
of
Renes
,
in
case
they
will
hold
for
the
Lord
of
Mon
barot
:
but
weenest
thou
that
they
holde
for
him
?
Go
tell
them
so
,
and
see
what
answere
they
will
make
.
Thinkest
thou
that
they
be
seditious
as
other
the
leagued
townes
which
hold
for
euerye
one
that
can
seaze
vpon
them
,
and
that
take
them
for
them selues
?
Renes
holdeth
for
the
king
,
and
take
not
their
gouernour
for
other
then
the
kinges
seruant
,
and
for
his
part
hee
craueth
no
greater
benefite
,
aduauncement
or
felicity
but
to
do
faithfull
seruice
to
the
king
and
Brittaine
.
What
thinkest
thou
of
their
Parliament
wherein
haue
bene
seene
as
great
iustice
,
piety
,
and
grauity
,
as
in
anye
other
of
the
realme
?
What
thinkest
thou
of
so
many
great
and
famous
houses
whose
abilities
will
compare
with
the
greatest
of
other
prouinces
in
reuenues
?
Supposest
thou
that
they
will
dismember
themselues
from
the
crowne
,
or
rise
against
the
kinges
obedience
?
Thou
art
in
that
greatly
disceaued
,
to
thinke
that
they
woulde
abandon
a
king
,
the
most
noble
,
the
greatest
,
the
strongest
,
and
most
feared
in
Europe
,
to
make
themselues
a
petty
king
,
or
that
they
will
leaue
the
force
of
the
mightiest
realme
,
and
enter
into
dayly
strife
there
against
by
making
themselues
a
petty
realme
apart
.
It
were
as
if
they
should
abandon
the
shadow
of
a
great
tree
,
the
sweetnes
of
the
figge
tree
,
and
the
licour
of
the
vine
for
the
bramble
.
They
doe
yet
remember
their
auncient
warres
,
and
doe
like
of
the
clemencie
of
this
estate
,
wherein
they
haue
bene
at
peace
euer
since
that
by
the
free
estates
of
the
land
Brittaine
hath
bene
inseparablye
and
for
euer
annexed
and
vnited
vnto
the
crowne
.
Weenest
thou
that
they
had
not
rather
still
enioy
a
quiet
and
peaceable
estate
wherein
the
king
by
Gods
grace
is
able
to
maintaine
them
,
then
to
haue
continuall
warre
against
so
strong
a
kingdome
:
But
to
cause
them
to
rebel
,
thou
makest
them
afraid
of
herisie
,
and
therefore
thou
sayest
that
The
Lorde
of
Mon-barot
is
an
heretike
,
How
knowest
thou
that
?
When
sayest
thou
there
were
no
more
but
this
,
that
hee
fauoreth
Henrie
of
Valois
,
the
same
were
more
then
sufficient
to
conuince
him
of
herisie
,
or
rather
sayest
thou
Atheisme
.
Vnlesse
thou
holdest
thy
peace
,
in
Brittaine
they
will
cry
a
miracle
.
The
beasts
do
speake
:
For
to
proue
that
the
Lord
of
Mō-barot
is
an
heretike
,
thou
saiest
that
hee
fauoureth
Henry
of
Valois
.
Is
not
thy
speech
well
proued
?
If
they
that
employ
thee
,
do
make
any
account
of
thee
,
we
may
well
say
both
of
them
and
thee
,
that
in
the
land
of
blind
men
,
they
that
haue
but
one
eye
are
kinges
.
Is
this
proofe
sufficient
that
he
is
an
heretike
?
Must
he
not
do
the
king
seruice
?
Belike
thou
callest
it
herisie
to
do
the
king
seruice
,
and
to
be
faithfull
vnto
him
:
But
it
is
thou
that
art
an
heretike
herein
,
and
plunged
vp
to
the
eares
in
Anabaptisme
:
for
thou
wilt
haue
no
king
:
thou
termest
him
but
Henry
of
Valois
:
Tho
sayest
that
the
Lorde
of
Menbarot
is
an
heretike
,
or
rather
an
Atheist
for
fauoring
of
him
.
Thou
maiest
well
crye
Warre
,
warre
I
wot
not
what
to
say
,
for
thou
makest
so
small
account
of
the
king
that
thou
makest
the
Lord
of
Mon-Barot
equall
with
him
,
yea
thou
preferrest
the
Lord
of
Mon-Barot
before
the
king
in
that
thou
sayest
that
he
fauoreth
him
.
And
I
beleeue
thee
to
be
so
honest
a
man
that
thou
wilt
speake
no
better
of
the
king
.
And
indeede
beholde
what
thou
sayest
of
the
king
.
He
is
sayest
thou
worse
then
the
heretike
:
Is
it
possible
?
It
is
apparant
saiest
thou
,
wherein
?
In
that
to
his
power
hee
endeuored
to
giue
vs
a
Biarnian
for
our
gouernour
,
what
then
?
Is
this
the
cause
of
your
taking
of
atmes
?
At
the
beginning
of
these
warres
there
was
no
such
matter
:
you
armed
your selues
vnder
an
other
pretence
,
euen
quite
contrarie
,
namely
,
because
the
princes
of
the
bloud
(
of
whom
the
king
of
Nauarre
is
the
chiefe
)
enioyed
not
their
gouernments
:
But
admit
the
king
would
as
thou
sayest
giue
vs
the
king
of
Nauarre
for
our
gouernour
,
because
he
is
a
Biernian
,
is
he
no
Frenchman
?
Shal
we
depriue
him
of
that
which
God
and
nature
haue
giuen
him
?
Is
he
not
the
first
prince
of
the
bloud
,
nor
the
first
of
the
house
of
Fraunce
,
and
right
heire
to
the
crowne
?
Who
knoweth
it
not
?
Doth
his
being
prince
of
Biarne
,
whereupon
thou
termest
him
a
Biernian
,
make
him
vncapable
thereof
?
Despisest
thou
his
discent
from
that
side
also
?
Read
the
historie
of
Spaine
,
and
thou
shalt
finde
that
the
realme
of
Nauarre
,
from
whence
this
prince
is
come
,
and
wherof
he
is
the
sonne
,
the
head
,
and
the
Lord
:
is
one
of
the
chiefe
kingdomes
of
Spayne
.
But
I
had
rather
thou
shouldest
argue
this
matter
against
those
that
would
drawe
his
discent
from
Hercules
the
Libean
,
then
me
.
For
that
great
Hercules
who
againe
after
the
death
of
Osiris
fought
with
the
Giants
,
and
ouerthrewe
them
,
made
his
soune
Hispalus
king
of
Spayne
,
whose
posterity
raigned
vntill
Saul
,
and
vntill
seuenty
fiue
yeares
after
the
destruction
of
Troye
.
Then
was
the
realme
deuided
into
sundrie
dominions
,
whereby
the
Carthagenians
gat
thereinto
,
and
afterwarde
the
Romaines
enuaded
it
.
But
albeit
this
Nation
was
much
troubled
with
them
both
,
afterward
with
the
Gothes
,
and
then
with
the
Sarazens
,
yet
did
the
Gothes
still
leaue
at
libertie
some
noble
men
,
and
famous
famelies
,
of
those
whom
they
found
,
whom
they
brought
not
into
bondage
,
whether
because
they
could
not
so
easely
or
in
respect
of
their
auncient
Nobilitie
and
famous
discent
.
Of
these
are
discended
those
who
not
able
any
longer
to
beare
the
violent
tyranny
of
the
Gothes
,
called
in
the
Sarazens
to
expell
them
,
and
afterwarde
agayne
expelled
the
Sarazens
,
and
one
of
the
chiefest
of
them
was
hee
who
erected
the
kingdome
of
Nauarre
,
of
whom
is
discended
the
king
that
thou
speakest
of
.
Now
,
whether
these
famelies
discended
from
the
saide
Hercules
or
not
,
I
am
content
to
saye
that
hee
is
extract
of
a
most
auncient
and
noble
race
,
considering
the
very
barbarous
people
had
some
respect
vnto
them
and
admitted
them
into
offices
and
gouernments
?
neither
is
it
incredible
but
that
both
the
Carthagenians
and
Romaines
who
were
better
acquainted
with
the
reuerencing
of
the
royall
bloud
,
did
so
acknowledge
them
.
Finally
here
thou
seeest
on
that
side
the
originall
of
that
king
whom
in
contempt
thou
callest
Biernian
.
Well
,
no
man
can
denye
,
but
that
on
that
side
his
discent
is
certainely
from
the
noblest
.
If
then
because
hee
is
prince
of
Biarne
,
thou
iudgest
him
vnworthy
of
the
charge
whereto
God
hath
caused
him
to
bee
borne
thou
art
verye
vnskilfull
:
what
wouldest
thou
haue
said
in
Egypt
when
Pharao
gaue
the
gouernment
to
Ioseph
,
who
was
a
stranger
,
a
bondman
,
an
Hebrewe
,
and
of
a
contrarie
religion
to
the
Egyptians
,
whom
they
abhorred
more
then
you
do
those
whom
you
call
heretikes
?
For
they
would
not
eate
with
them
,
where
you
are
content
to
marry
with
the
others
wiues
or
daughters
,
or
match
your
children
with
them
,
and
yet
you
call
them
heretikes
:
Are
not
you
afraid
of
heresie
?
It
would
neuer
grieue
thee
that
the
king
should
giue
this
office
to
a
straunger
,
if
in
case
hee
were
a
mutinous
person
and
seditious
like
thy selfe
,
such
a
one
as
woulde
playe
at
King
by
your
leaue
as
the
rest
of
those
whom
thou
termest
good
Catholikes
,
and
Gods
faithfull
seruants
.
Moreouer
thou
seekest
to
smite
two
blowes
with
one
stone
:
For
thou
art
not
content
to
throwe
at
the
king
vnlesse
the
blowe
light
also
vpon
the
king
of
Nauarre
.
Therefore
when
thou
sayest
that
the
king
will
giue
vs
the
king
of
Nauarre
for
our
gouernour
,
thou
sayest
,
he
is
a
wolfe
to
keepe
the
sheepe
,
and
a
foxe
to
looke
to
the
hennes
:
Speake
if
thou
canst
with
a
little
more
reuerence
of
a
king
,
of
the
first
prince
of
the
bloud
,
yea
of
the
first
childe
of
the
auncientest
and
most
noble
famely
that
at
this
day
beareth
crowne
in
all
the
worlde
.
If
God
should
send
the
king
neuer
a
sonne
,
is
not
the
king
of
Nauarre
the
kinges
sonne
?
But
thou
wretch
,
how
canst
thou
reuerence
the
sonne
when
thou
misusest
the
Father
?
Art
thou
a
Frenchman
?
Acknowledge
Gods
gift
,
the
hope
of
the
kingdome
,
and
reioyce
at
his
springing
vp
.
When
the
king
hath
a
sonne
borne
,
all
the
realme
reioyceth
,
euery
one
blesseth
him
,
they
couer
him
with
holy
wishes
:
but
when
hee
cometh
to
the
age
of
his
value
and
force
,
seeing
in
him
that
which
we
desire
and
more
,
what
cause
haue
we
to
reioyce
,
and
to
giue
God
thankes
?
Howso
euer
it
grieueth
thee
,
yet
shall
the
king
of
Nauarre
bee
herein
a
rare
gift
of
God
vnto
France
:
an
other
Hercules
to
the
king
:
a
terror
to
the
enemy
:
a
light
to
the
realme
:
the
ioy
thereof
within
:
and
the
praise
thereof
abroad
:
euen
to
the
vttermost
bounds
of
the
world
.
That
it
is
not
so
,
how
long
haue
you
maliced
him
?
He
hath
stifled
the
serpents
that
you
cast
vnto
him
euen
in
the
cradle
:
These
twenty
yeares
hath
he
bene
in
the
fire
,
in
bloud
,
and
in
armes
:
he
hath
fought
against
the
Hidra
of
your
league
:
he
hath
caried
a
hauie
burthen
as
if
he
had
heauen
vpon
his
shoulders
:
hee
hath
watched
night
and
day
,
he
hath
hazarded
his
life
for
the
safegard
of
the
king
,
the
realme
,
and
such
as
in
the
realme
haue
no
other
father
but
God
:
hee
hath
entered
into
a
hell
of
busines
,
and
is
got
out
againe
with
victorie
:
all
this
coulde
not
ouercome
him
.
What
forces
hath
he
had
vpon
his
arme
,
namely
within
these
fiue
yeares
?
Is
it
nothing
that
he
standeth
against
all
this
?
But
God
preserueth
him
.
True
,
but
what
honor
is
it
to
him
in
the
face
and
knowledge
of
the
whole
world
.
France
is
the
Theater
of
the
world
:
euery
one
seeth
what
is
done
:
the
Muscouite
heareth
of
it
:
the
Turke
is
astonished
:
the
Tartarian
is
abashed
:
the
Persian
merueileth
,
and
the
Indian
reioyceth
:
for
his
fleets
do
saile
thither
,
yea
euen
without
feare
of
the
weapons
of
his
so
mightie
Castilian
enimye
who
detayneth
the
kingdome
of
his
auncesters
from
him
.
You
haue
brought
him
to
nothing
,
prayed
vpon
all
his
goods
,
left
him
destitute
of
all
his
wealth
,
and
leuied
warre
against
him
:
he
hath
beaten
you
at
his
pleasure
,
he
hath
taken
pity
of
you
,
his
forces
haue
encreased
,
Two
of
the
strongest
kingdomes
in
Europe
,
haue
not
daunted
him
,
neither
made
him
to
bowe
.
Now
tell
mee
,
had
Fraunce
euer
so
rare
honor
of
anye
sonne
of
France
?
He
giueth
the
glory
to
God
whose
arme
hath
wrought
such
meruciles
in
our
eyes
.
I
knowe
my selfe
vnworthy
to
entreate
of
so
haughty
an
argument
,
but
the
impudencie
of
your
league
emboldeneth
mee
.
Thou
forcest
me
to
speake
of
thinges
wherein
God
maketh
him
wonderfull
,
that
is
,
in
clemencie
and
incredible
courtisie
towarde
his
enimies
.
Wilt
thou
know
how
?
I
will
tell
thee
.
You
haue
shotte
at
his
life
:
you
haue
wished
nothing
so
much
as
to
get
him
into
your
power
:
you
haue
set
your
seditious
preachers
against
him
:
they
haue
gone
from
the
text
of
the
Scriptures
to
ouerrunne
him
vntill
they
haue
bene
wearie
,
and
the
sweate
hath
runne
downe
their
cheekes
.
You
haue
excommunicated
,
accursed
,
&
thundred
against
him
in
the
court
of
Rome
,
you
haue
defamed
him
,
&
made
him
odious
to
the
whole
realme
.
You
haue
beaten
the
fieldes
,
and
laid
ambushes
against
him
:
being
without
comparison
stronger
then
hee
,
and
desirous
euen
to
eate
his
flesh
,
you
haue
forced
him
to
the
extremitie
of
the
battayle
.
You
haue
endeuoured
with
your
whole
power
if
you
coulde
to
bring
him
in
disgrace
with
the
king
,
which
griefe
of
all
other
he
could
hardlyest
brooke
.
By
the
estates
which
to
that
end
your selues
haue
crowned
and
assembled
,
you
haue
gone
about
to
disgrade
him
from
his
honor
,
goods
and
estates
,
and
causelesse
haue
adiudged
him
vnworthie
life
or
succession
.
So
impudent
haue
you
beene
,
as
to
sounde
the
kinges
minde
,
and
therewith
to
wound
his
heart
,
seeking
to
force
him
to
enfringe
all
lawes
of
nature
,
had
not
God
giuen
his
Maiestie
grace
to
prouide
for
the
common
safetie
of
them
both
,
and
of
the
Realme
,
according
to
the
saying
,
that
the
wise
king
scattereth
the
wicked
and
turneth
the
wheele
ouer
them
.
All
this
haue
you
doone
vnto
him
and
worse
if
a
man
may
so
say
:
Contrariwise
the
king
of
Nauarre
houldeth
your
liues
deare
,
pardoneth
you
,
will
not
behould
any
one
of
your
teares
,
embraceth
you
all
,
yea
he
forgiueth
your
preachers
.
Art
not
thou
then
an
execrable
deceiuer
and
slanderer
?
If
thou
beest
not
an
other
deuill
,
be
euen
astonied
at
his
plainnesse
:
woonder
at
his
clemencie
,
and
maruaile
at
the
clearenesse
of
that
whom
iniuriously
thou
tearmest
a
Wolfe
and
a
Foxe
.
What
?
among
you
is
it
the
part
of
a
Wolfe
and
a
Foxe
to
forgiue
enemies
,
to
bewayle
their
calamitie
,
to
yeelde
them
good
for
euill
,
to
embrace
such
as
would
driue
him
away
,
to
giue
life
vnto
those
that
sought
his
death
,
to
keepe
faith
to
such
as
falsifie
it
,
to
be
stedfast
in
all
his
promises
and
to
shew
an
open
heart
to
all
his
enemies
?
But
tell
vs
what
hath
the
king
of
Nauar
done
to
thee
,
what
hast
thou
found
in
him
?
Dost
thou
complaine
?
Then
art
thou
the
first
that
he
hath
offended
.
Art
thou
in
feare
of
him
for
his
religion
?
He
is
the
better
man
,
the
honester
,
and
the
sounder
for
it
.
But
perhaps
thou
seest
more
goodnesse
in
him
then
thou
wouldest
.
Surely
for
your
partes
he
hath
not
hetherto
beene
eyther
Foxe
or
Wolfe
to
any
man
.
His
valour
,
his
humanitie
and
his
vprightnesse
are
sufficiently
knowne
to
all
men
and
his
fame
flyeth
ouer
the
round
worlde
.
Thou
speakest
of
the
king
of
Nauarre
.
Hast
thou
seene
his
furie
?
Euerie
man
feareth
it
.
Can
he
reuenge
himselfe
?
It
is
but
clemencie
.
It
is
not
possible
(
wilt
thou
say
)
God
can
doe
it
:
God
giueth
him
the
grace
:
his
religion
beareth
it
:
experience
sheweth
it
.
What
shall
I
say
more
vnto
thee
?
But
that
when
God
taketh
pittie
of
the
Realme
,
you
shall
be
conuict
of
your
mallice
.
Heare
thee
,
it
may
fall
out
that
the
great
mastife
may
barke
at
his
master
,
who
neuerthelesse
will
not
kill
him
for
it
,
but
what
a
shame
will
that
fault
be
to
the
mastife
?
hee
will
euen
hide
himselfe
.
Cease
therefore
or
you
will
be
worse
then
dogges
.
But
if
thou
speakest
irreuerently
of
the
king
of
Nauarre
,
thou
doest
no
lesse
of
the
king
him selfe
,
otherwise
couldest
thou
be
of
the
League
?
But
this
is
your
impietie
:
for
pietie
reuerenceth
God
in
heauen
,
and
the
king
vpon
earth
as
a
father
.
Thy
iniuries
are
the
sincke
of
the
iakes
of
thy
mallice
which
ouerfloweth
in
thy
letters
that
sing
nothing
but
sedition
:
Of
the
abundance
of
the
heart
,
thy
mouth
speaketh
,
&
talketh
euen
against
the
king
.
Thou
art
an
other
Semei
,
it
was
not
forgiuen
him
:
feare
Gods
iudgements
who
commandeth
to
reuerence
the
kinges
.
Thou
shalt
not
speake
euill
of
the
Iudge
,
saith
God
,
neither
shalt
thou
curse
the
prince
of
thy
people
:
but
you
haue
leaue
to
do
all
.
It
commeth
to
you
,
not
from
heauen
,
but
from
beyond
the
Alpes
.
For
a
little
holy
water
or
3.
wordes
of
shrift
you
are
quit
.
The
Bull
will
absolue
this
,
yea
it
may
be
doone
to
so
good
an
intent
that
you
shall
haue
1000.
daies
of
very
pardon
.
To
lie
,
to
accuse
,
to
slander
,
to
sweare
falsely
,
to
forsweare
,
to
betray
,
to
sell
both
king
and
countrie
,
all
is
free
for
you
(
I
say
among
you
Leaguers
)
yea
it
is
holy
and
worthy
of
Paradice
.
For
so
you
lie
and
deceaue
to
a
good
intent
.
And
for
holy
mother
church
.
But
in
the
holy
scripture
it
is
said
,
shalt
thou
lie
for
him
&
he
shall
can
thee
thanke
?
This
saith
Iob
where
he
speaketh
of
God
against
such
as
would
&
weene
to
aduance
his
glorie
by
lies
and
falshoode
.
Then
thou
sayest
,
Those
of
Renes
had
neede
to
take
heede
what
they
doe
,
why
?
because
(
sayest
thou
)
it
is
vnpossible
for
them
to
keepe
the
title
of
Catholike
so
long
as
they
will
cleaue
to
the
purposes
of
Mon-Barot
and
so
consequently
of
Henry
of
Valois
.
What
wilt
thou
say
if
a
man
aske
thee
why
they
be
not
so
good
Catholikes
as
those
of
the
League
?
For
what
haue
the
Leaguers
more
,
or
these
lesse
in
religion
?
Goe
they
not
all
to
the
Masse
?
Is
there
any
surer
token
of
religion
among
you
then
the
going
to
Masse
?
What
did
the
king
then
vnto
you
,
who
went
to
the
Masse
as
much
as
any
of
you
all
at
the
beginning
of
this
warre
?
Yet
call
you
him
worse
then
an
Hereticke
.
Who
then
can
blame
the
king
of
Nauarre
though
he
go
not
to
Masse
,
for
albeit
he
did
,
yet
woulde
you
say
no
lesse
of
him
?
But
I
perceaue
that
those
among
you
are
the
good
Catholikes
that
enterprize
against
the
state
,
that
seeke
to
strippe
the
king
:
that
goe
about
to
make
the
kings
electiue
,
or
to
bring
the
Realme
to
an
Anarchie
:
for
then
he
that
hath
nothing
should
haue
somewhat
.
The
Gentleman
should
be
a
Baron
,
the
Baron
an
Earle
,
the
Earle
a
Duke
,
and
the
Duke
a
Kinge
:
euerie
one
should
raigne
in
his
turne
.
Euen
the
Bishoppe
should
be
more
then
a
Bishop
,
and
should
beare
the
title
of
a
Prince
.
Then
would
it
be
a
goodly
matter
to
see
France
:
for
there
would
be
not
onely
so
many
Prouinces
so
many
kingdomes
,
but
also
so
many
Townes
so
many
Lordes
.
The
wise
man
will
tell
you
that
it
were
better
to
sleepe
in
the
graue
then
to
see
such
confusion
.
For
euery
one
would
be
Master
,
and
all
rats
in
the
strawe
and
the
strongest
get
the
pouch
.
But
this
is
not
it
that
thou
fearest
:
for
thou
fearest
not
being
an
heretike
:
and
to
shew
that
thou
art
not
afeard
without
a
cause
thou
sayest
,
Confesse
you
not
that
the
armies
of
the
Biernian
and
of
Henry
of
Valois
are
all
but
one
bodie
,
and
then
thou
sayest
,
that
it
is
to
subuert
the
catholike
religion
,
as
if
of
the
two
armies
their
Maiesties
had
made
but
one
euen
for
that
purpose
,
or
as
if
necessitie
to
take
heede
of
the
league
had
not
forced
them
.
Perhaps
the
king
could
not
so
easely
alone
haue
brought
you
to
order
and
therefore
called
the
king
of
Nauarre
who
ioyned
with
him
,
when
both
of
them
perceaued
that
the
controuersie
was
other
then
for
religion
.
To
be
briefe
,
that
is
not
it
that
leadeth
you
.
For
yet
you
want
neither
Masses
,
neither
Priestes
or
Bishops
to
say
you
some
.
Yea
many
times
you
haue
more
then
your selues
would
.
But
I
pray
you
,
who
began
the
warre
?
was
it
not
your
faction
?
Wherefore
,
to
saue
your
religion
?
Who
spake
of
taking
it
away
?
But
some
other
matter
helde
you
.
The
king
had
beene
on
your
side
,
but
at
length
he
knew
you
.
In
the
beginning
had
not
the
king
his
campe
apart
,
and
the
king
of
Nauar
the
like
?
Warred
they
not
ech
vpon
other
to
extremitie
(
witnes
the
battell
of
Coutras
)
and
that
for
the
space
of
foure
yeares
?
Being
afterwarde
vnited
togither
,
thou
sayest
it
was
to
subuert
your
religion
,
but
why
sayest
thou
not
that
it
was
for
their
better
defence
against
you
,
who
did
first
beate
the
fieldes
,
not
for
religion
,
but
to
assaile
the
state
?
That
was
the
cause
that
ceasing
all
difficultie
of
religion
they
made
of
the
two
campes
but
one
:
so
much
doth
the
king
of
Nauarre
owe
the
king
.
Say
not
therfore
that
it
was
to
subuert
religion
,
for
they
thought
not
vpon
that
when
you
beganne
the
warre
:
ech
one
liued
quietly
in
his
religion
and
you
onely
troubled
the
peace
.
But
what
wilt
thou
shewe
vs
?
Wherefore
cryest
and
complaynest
thou
so
much
,
that
the
people
of
Renes
abusing
of
their
Lord
Gouernor
to
the
great
interest
of
Brittaine
are
made
to
lift
vp
their
heades
against
God
?
Thou
allowest
of
religion
against
the
kinges
Maiestie
,
and
to
stoppe
and
withstande
it
thou
tearmest
lifting
vp
of
the
head
against
God
.
Where
are
wee
nowe
?
What
times
?
What
houre
?
If
the
Diuell
did
eyther
speake
or
write
,
could
he
doe
worse
?
Wo
,
sayth
the
Prophet
,
be
to
those
that
call
euill
good
and
good
euill
,
darkenesse
light
,
and
light
darkenesse
:
thou
doest
it
,
in
that
thou
allowest
that
which
by
all
lawes
is
condemned
.
Rebellion
against
the
king
is
condemned
,
and
the
king
hath
condemned
him
for
whom
thou
speakest
:
to
the
end
to
obey
the
king
they
haue
withstoode
him
,
and
that
thou
tearmest
lifting
vp
the
head
against
God
.
His
attempt
against
the
king
&
his
estate
is
euident
:
where
is
then
that
goodnes
that
thou
speakest
of
?
Is
there
any
in
this
affaires
?
If
he
hath
else
where
shewed
his
goodnes
,
I
would
to
God
in
this
busines
we
had
not
found
in
him
either
ingratitude
,
treacherie
or
mallice
.
But
what
maketh
thee
to
speak
thus
?
Albeit
thou
fearest
no
sham
of
the
world
,
yet
feare
gods
iudgements
&
remember
that
there
is
no
dispensation
or
pardon
that
can
excuse
those
before
God
,
which
speake
vnreuerently
of
kings
,
trouble
their
estates
&
set
their
people
in
armes
,
as
you
do
vnder
a
false
pretence
of
religion
.
Thou
crauest
recompence
of
the
inhabitants
of
Renes
for
the
euils
that
shal
be
committed
in
Brittaine
:
But
will
they
be
the
causers
of
them
?
Yea
,
sayst
thou
,
Why
?
Because
they
opposed
themselues
and
sought
to
stop
the
mischiefe
?
Theeues
assayling
a
house
by
night
may
threaten
to
set
it
on
fire
,
to
spare
none
,
to
rauish
,
force
and
do
their
worst
,
vnlesse
men
will
open
vnto
them
:
yea
they
may
say
that
such
as
resist
them
shall
cause
such
mischiefe
as
shall
neuer
be
recouered
:
yet
all
this
notwithstanding
,
if
men
can
may
they
not
resist
them
neuerthelesse
?
shall
the
law
forbeare
to
represse
their
violence
for
their
threates
?
This
is
the
like
case
:
for
what
cause
haue
you
to
make
warre
?
what
iniurie
hath
beene
offered
you
?
Who
hath
taken
any
thing
of
yours
?
Who
hath
abridged
your
libertie
in
any
thing
?
Was
not
all
power
in
your
handes
?
Did
not
your selues
reigne
?
But
it
was
not
enough
for
your
Gouernours
to
haue
the
kinges
authoritie
,
vnlesse
each
had
also
his
share
in
his
title
.
For
what
else
could
you
require
?
Peraduenture
Paris
rebelled
for
want
of
Masses
and
default
of
her
religion
:
Did
Orleans
,
Rouan
,
Tholouze
and
other
Townes
want
Priestes
,
Monkes
,
Iesuistes
,
Nunnes
or
Masses
?
Nay
,
they
haue
more
then
they
neede
for
their
saluation
or
quiet
,
and
sermons
also
,
especially
at
the
Iesuites
handes
.
Would
you
not
be
wiser
,
if
you
had
not
so
many
?
Time
will
teach
that
your
processions
,
your
seditious
sermons
,
your
shriftes
and
other
your
deuotions
haue
vndone
you
:
That
deuotion
that
worketh
wickednesse
is
not
of
God
,
but
of
the
enemie
.
Euen
the
same
which
speaketh
of
nothing
but
fire
,
bloud
,
drowning
,
drawing
,
death
,
rebelling
against
the
king
,
and
attempting
against
his
state
,
and
life
.
Those
great
Townes
could
not
suffer
the
Protestants
sermons
to
bee
made
in
them
,
because
they
bee
repugnant
to
their
purposes
,
and
would
haue
hindered
the
course
of
them
if
they
had
beene
freely
permitted
.
They
would
haue
changed
mens
hartes
and
reduced
them
to
the
peace
and
obedience
of
God
and
the
king
.
For
this
cause
could
not
the
heades
of
this
League
and
those
mutinous
townes
suffer
them
,
but
a
farre
off
and
that
against
their
willes
,
besides
that
you
haue
still
murdered
them
.
Yet
when
those
townes
required
the
banishment
of
the
exercise
of
religion
from
them
,
was
it
not
graunted
?
Did
the
king
refuse
you
any
thing
herein
?
Hee
graunted
you
all
,
and
that
(
as
it
nowe
appeareth
)
to
the
preiudice
of
his
estate
.
You
can
not
then
complayne
for
your
religion
,
we
must
therefore
say
that
it
is
some
other
matter
that
troubleth
you
.
The
king
hath
smelt
it
out
:
you
haue
found
your selues
guiltie
of
all
that
he
hath
charged
you
with
,
you
are
conuict
to
be
sclanderers
,
and
to
vse
thy
owne
speeches
,
who
shall
nowe
pay
for
the
broken
pots
,
but
they
that
haue
played
with
our
heads
,
also
with
the
king
and
his
estate
,
and
haue
euery
man
appointed
of
what
share
himselfe
haue
thought
good
.
Thou
speakest
of
the
honour
of
maides
and
wiues
and
indeede
in
the
suburbes
of
Towers
we
see
that
thy
threates
haue
not
prooued
bare
wordes
.
For
if
neither
the
presence
of
the
Curate
,
nor
the
reuerence
of
the
place
coulde
bridle
thy
Catholikes
from
deflouring
a
maiden
harde
by
the
great
aulter
,
yea
euen
in
the
Curates
armes
,
what
would
haue
beene
done
by
all
the
rest
of
your
religion
.
Doe
you
thus
passe
ouer
your
rage
against
those
that
are
faithfull
to
the
king
and
his
crowne
and
will
not
(
as
you
)
rebell
against
his
Maiestie
?
Yet
shall
their
honor
remaine
vnspotted
in
the
sight
of
God
,
of
his
Angels
,
of
all
good
men
,
yea
of
your selues
&
in
the
consciences
of
the
most
wicked
:
but
of
such
there
could
nothing
be
had
but
by
force
:
&
the
violence
offered
to
the
body
,
doth
neuer
pollute
the
integrity
of
the
soule
where
chastity
resteth
.
But
threaten
as
much
as
thou
wilt
:
for
where
thou
saist
that
your
armie
shall
violate
,
force
and
murther
the
aged
vpon
their
hearthes
,
yea
euen
replenish
all
with
slaughter
,
yet
for
their
owne
safetie
they
will
neuer
rebell
against
their
king
:
for
so
shoulde
they
doe
euill
that
good
may
come
of
it
:
yea
so
shall
they
bring
themselues
into
an
euident
trespasse
,
and
into
ineuitable
danger
for
the
eschewing
of
an
inconuenience
that
shall
not
come
to
passe
:
euen
for
the
sauing
of
themselues
,
they
shall
cast
themselues
into
hell
.
Let
euery
man
in
the
name
of
God
doe
his
dutie
and
leaue
the
euentes
to
God
.
Weene
you
that
there
is
no
other
power
but
yours
?
You
threaten
,
but
shall
you
be
let
alone
?
You
must
binde
many
mens
handes
,
and
Gods
first
of
all
,
who
will
turne
his
hande
against
the
wicked
when
time
shall
serue
.
Well
among
those
losses
that
thou
foreseest
thou
art
troubled
with
the
dead
,
&
askest
whether
their
town
of
Renes
being
cause
of
their
death
,
can
raise
them
again
.
Helas
!
My
friend
must
the
towne
recompence
all
that
your
League
will
destroy
?
shall
you
do
the
mischief
,
&
must
we
make
the
mendes
?
What
law
hould
you
of
?
God
hath
no
master
,
neither
doth
his
law
import
thus
much
.
He
that
worketh
the
wickednesse
shall
smart
for
it
.
Thou
sayst
it
commeth
of
the
trechery
therof
.
How
or
wherein
haue
they
bin
trecherous
?
To
the
king
?
I
pray
thee
where
hast
thou
studied
?
what
be
thy
laws
?
If
euer
there
were
Ciclopedie
,
it
is
among
you
.
May
any
man
sweare
against
the
king
?
That
were
trechery
indeede
.
The
most
sacred
right
next
after
God
,
is
that
of
the
king
.
In
matters
concerning
the
seruice
of
the
king
,
his
estate
&
welth
,
or
the
peace
of
the
Realme
.
We
ought
couragiously
to
ouerslip
all
amitie
,
consanguinitie
,
alliance
,
kindred
&
affinity
.
Herein
the
father
hath
no
son
,
the
sonne
is
against
his
father
,
and
the
brother
against
the
brother
,
neither
doth
any
man
feare
least
his
sword
should
fall
vpon
his
friendes
.
In
matter
touching
the
kinges
life
,
euery
man
,
especially
the
Trenchman
,
taketh
all
for
his
enimies
.
Renes
therefore
in
this
case
is
vnblamable
before
God
and
man
,
and
of
the
mischiefs
thereby
committed
,
the
fault
is
in
them
that
commit
them
without
cause
.
Then
thou
askest
what
may
bee
said
at
the
day
of
iudgement
.
What
will
you
say
in
the
great
day
saiest
thou
,
where
you
shall
neede
no
at
tourney
,
for
your selues
must
pleade
your
cause
:
when
your
consciences
shall
accuse
you
before
the
iudge
of
iudges
for
so
many
vices
perpetrated
through
your
default
.
O
wretch
,
darest
thou
speake
of
the
latter
day
?
Who
is
more
to
feare
it
then
your selues
?
For
when
God
will
not
iudge
of
your
transgressions
,
when
he
shall
allow
of
your
detestable
rebellion
,
replenished
with
rapine
and
malice
against
the
king
and
the
realme
:
I
will
say
he
shall
bee
no
longer
God
.
You
haue
brought
the
realme
into
fire
,
bloud
,
famine
,
and
a
pray
to
the
stranger
,
and
for
the
glutting
of
your
greedines
,
you
haue
troubled
the
holy
quiet
thereof
.
Thou
speakest
of
pleading
this
matter
in
the
last
iudgement
:
But
thou
shalt
not
passe
so
farre
this
day
,
but
that
thou
maiest
see
some
sentence
giuen
against
those
that
defend
this
case
of
a
wicked
soule
.
What
moueth
thee
to
write
as
thou
doest
?
What
wouldest
thou
haue
?
What
doest
thou
pretend
?
Thou
knowest
that
it
is
not
thy
religion
that
leadeth
thee
.
Wantest
thou
any
thing
?
Hath
any
man
taken
ought
from
thee
?
Doth
not
thy
conscience
reproue
thee
?
Yet
if
you
now
sleepe
in
your
sinne
,
the
iudgement
of
God
will
waken
you
,
and
you
must
appeare
:
Then
wil
your
sinne
accuse
you
:
you
will
condemne
your selues
:
neither
shall
you
escape
the
vengeance
of
God
,
vnlesse
before
your
death
you
confesse
your
offences
and
craue
pardon
of
God
,
and
the
king
,
to
the
ende
that
in
that
daye
that
you
speake
of
,
the
sonne
of
God
,
that
king
of
kinges
and
iudge
of
all
men
may
be
your
atturney
to
helpe
you
to
your
pardon
.
Thou
askest
how
the
towne
of
Renes
will
excuse
it selfe
before
the
iudgement
seate
of
God
.
What
excuse
sayest
thou
will
you
bring
?
What
defensiue
reasons
?
But
he
that
should
tell
thee
that
thou
art
but
a
scoffer
,
should
say
true
.
There
will
be
no
iesting
,
and
with
reuerence
must
we
speake
of
these
matters
:
Euery
one
shall
carry
his
proces
ready
made
,
so
as
there
shall
nede
no
defensiue
reasons
.
But
weenest
thou
that
thy
buls
,
pardons
,
or
masses
shall
stand
thee
in
any
stead
?
Arme
thy selfe
with
crosses
and
holy
water
here
:
take
the
frock
if
thou
list
,
but
make
thy
account
,
that
all
that
is
not
it
that
must
saue
thee
.
Enterprise
not
therefore
,
if
you
please
,
any
thing
vpon
that
confidence
as
you
do
.
Hee
that
killed
the
late
Lord
prince
of
Orenge
was
found
furnished
with
certaine
prayers
in
virgin
parchment
(
as
they
terme
it
)
that
hee
should
beare
about
him
for
a
pasport
euery
way
,
and
to
bring
him
straight
to
paradise
without
any
feare
of
hell
or
purgatorie
,
much
lesse
of
Limbo
.
You
tell
them
goodly
matters
that
list
to
beleeue
you
.
You
would
take
vp
money
to
pay
with
interest
in
the
other
world
,
as
well
as
the
priestes
of
the
lower
India
:
For
doth
not
he
that
selleth
paradise
,
and
offereth
it
for
the
money
that
he
receiueth
,
more
then
so
?
Yea
doth
not
he
that
warranteth
paradise
for
a
murther
worse
then
that
?
To
the
end
the
more
easily
to
abuse
the
people
you
keepe
them
in
ignorance
,
and
so
maye
soone
perswade
what
you
list
,
furnishing
those
with
warrants
,
euen
the
surest
in
the
world
,
whom
you
employ
about
any
murther
.
If
you
may
attaine
to
your
purposes
,
what
care
you
for
damning
their
poore
souls
?
You
promise
saluation
,
you
make
them
to
beleeue
that
death
for
such
matters
is
martirdome
:
that
to
murther
a
king
,
or
prince
,
or
other
necessarie
member
of
the
common
wealth
is
meritorious
,
and
at
the
latter
day
enioyeth
glorie
with
Iesus
Christ
.
Let
men
iudge
of
you
whether
you
be
daungerous
people
or
no
,
or
whether
you
deserue
not
to
be
banished
among
the
Caniballes
.
Who
shall
trust
such
preachers
and
confessors
,
sith
they
practise
such
horrible
matters
vnder
pretence
of
Gods
seruice
,
and
with
promise
to
bee
the
first
saued
?
Your
preachers
haue
taken
and
led
him
to
heauen
by
the
hand
that
poysoned
the
late
prince
of
Condé
,
saying
of
him
that
he
was
Gods
Aungell
that
had
slaine
the
Dragon
.
Thus
do
you
take
Gods
name
in
vaine
:
who
shall
reproue
you
?
You
will
haue
no
censor
:
who
so
reproueth
you
is
an
heretike
:
but
hee
that
shal
beleue
that
you
haue
God
in
your
power
:
that
you
make
him
and
vse
him
as
you
list
:
that
the
Lord
in
the
latter
day
will
not
minister
iudgement
without
the
aduice
of
the
holy
Father
:
that
your
warrants
,
absolutions
excommunications
,
bulles
and
other
of
the
like
deuotions
shall
take
place
:
he
I
say
that
shall
beleeue
all
this
shall
be
a
good
Catholike
.
Hereupon
you
make
men
commit
what
transgressions
you
please
.
You
are
not
indebted
to
the
inuentor
of
murthers
.
For
hee
could
neuer
haue
induced
his
manslears
to
slaughter
,
had
he
not
first
shewed
them
his
paradise
:
but
onely
for
an
Agnus
Dei
,
which
(
you
will
say
)
the
Pope
hath
blessed
thrise
in
the
name
of
the
holy
trinityfiue
times
in
the
name
of
the
fiue
woundes
,
and
certaine
times
in
the
name
of
the
ioyes
or
sorowes
of
the
virgin
:
or
some
other
trumperie
that
you
giue
to
some
wretch
,
you
make
him
enterprise
what
you
wil
:
you
assure
him
of
S.
Michael
,
of
the
virgin
for
his
warrants
before
the
iudgement
seate
of
God
.
Thus
do
you
leade
hell
,
and
promise
paradice
.
What
do
you
not
make
men
beleeue
?
Againe
for
an
other
testimonie
of
your
impudencie
,
you
neuer
vse
religion
,
but
to
atchieue
your
purposes
.
Thou
speakest
of
the
day
of
iudgement
,
not
for
any
feare
that
thou
hast
,
for
otherwise
wouldest
thou
abuse
it
,
as
thou
doest
in
induce
the
subiects
to
rebell
against
their
king
?
But
wouldest
make
them
afraid
.
Thou
openest
hell
:
thou
vnchainest
the
deuils
,
and
bringest
them
in
,
thou
makest
heauen
to
fall
,
and
thou
fearest
men
with
the
day
of
iudgement
:
but
who
should
be
more
afraid
then
thy selfe
,
thou
that
goest
about
to
abolish
all
equity
,
policie
,
and
iudgement
?
Hardest
thou
neuer
the
tale
of
him
that
was
afraid
of
Calues
,
who
if
in
the
day
time
he
had
seene
a
calfe
in
the
streete
,
he
would
haue
fled
,
looked
behinde
him
,
cryed
out
,
and
seemed
to
feare
the
calfe
shoulde
haue
bitten
him
,
but
by
night
he
would
haue
stolen
the
kine
:
was
not
he
sore
afraid
?
In
some
pointes
you
leaguers
do
resemble
him
.
For
you
seeme
as
you
feared
heresie
,
you
threaten
hell
:
you
terrify
with
the
day
of
iudgement
:
but
albeit
there
be
nothing
so
terrible
(
what
soeuer
face
thou
settest
on
the
matter
)
yet
doe
your selues
feare
none
of
it
all
.
And
whereas
you
seeme
to
be
afraid
,
and
do
terrify
others
,
it
is
onely
to
the
ende
to
attaine
to
your
purposes
.
Thus
wouldest
thou
do
to
those
of
Renes
.
I
speake
onely
against
the
leaguers
:
for
who
vseth
such
fashions
but
they
that
would
be
doing
with
kinges
?
All
good
men
do
abhorre
all
these
dealings
.
Farther
,
because
thou
wouldest
we
should
know
that
thou
reuerencest
the
day
of
iudgement
,
let
vs
see
what
thou
sayest
.
Can
you
in
the
presence
of
the
liuing
God
sayest
thou
:
by
suborned
witnesses
impute
any
oppression
to
him
that
neuer
sought
other
then
the
quiet
of
your
prouince
?
Why
in
going
about
to
make
them
rebell
against
their
king
,
doest
thou
seeke
their
quiet
?
What
do
kinges
to
rebellious
prouinces
?
Is
the
breach
of
their
peace
their
quiet
?
Callest
thou
it
quiet
,
to
bring
men
into
immortall
warre
?
But
why
wouldest
thou
proue
that
before
God
which
hee
seeth
euidently
?
God
is
not
forgetfull
:
that
which
is
past
is
still
in
his
presence
.
Where
the
conscience
accuseth
of
troubling
the
realme
,
sharing
it
out
,
breaking
the
peace
,
of
subscribing
to
the
death
of
princes
,
and
of
bloud
,
must
we
seeke
witnesses
before
God
?
Harken
,
if
thy
conscience
doth
now
accuse
thee
,
what
will
God
do
when
thou
shalt
come
before
him
in
his
great
and
last
iudgement
?
There
my
friend
,
shall
be
giuen
of
all
matters
,
of
all
suites
,
and
of
all
deedes
in
one
moment
the
definitiue
sentence
.
Yet
is
not
this
all
,
thou
threatenest
them
with
the
Angels
:
For
thou
sayest
:
The
Aungels
of
Heauen
shall
arise
to
vpholde
his
innocencie
.
Heauen
and
earth
shall
aske
vengeance
of
your
so
hainous
trechery
that
the
report
thereof
doth
make
the
most
barbarous
nations
to
quake
for
feare
and
horror
.
What
meanest
thou
,
doest
thou
make
the
Angels
of
heauen
atturneis
in
such
causes
?
What
hath
bene
done
to
Duke
Mercoeur
?
Hee
was
quietlye
and
without
sheeding
one
droppe
of
bloud
refused
the
gate
.
His
purposes
were
descried
,
and
he
knowen
to
be
of
the
league
:
he
was
mistrusted
,
and
therefore
kept
from
plunging
Brittaine
in
a
cruell
warre
,
and
saiest
thou
that
he
had
great
iniurie
,
and
that
the
Angels
will
vphold
his
innocencie
?
You
haue
made
the
king
to
fly
,
and
you
will
robbe
him
of
his
estate
?
Thou
confessest
it
,
and
canst
not
denye
it
.
For
thou
entitulest
him
onelye
Henry
of
Valois
,
and
speakest
of
the
angels
.
But
think
vpon
the
sacred
parliaments
that
you
haue
oppressed
:
irreuerently
thrust
out
of
their
holye
seates
of
iustice
,
and
led
captiue
without
reuerence
of
God
or
his
iustice
,
euen
at
Paris
,
albeit
some
then
cried
God
saue
the
king
and
his
iustice
.
This
haue
you
done
,
yea
you
haue
seditiously
imprisoned
them
in
their
scarlet
robes
because
they
held
for
the
king
.
For
the
same
cause
haue
you
at
Tolouze
put
to
death
the
chiefe
president
,
a
man
accounted
one
of
the
best
Catholikes
and
gretest
iusticiers
in
the
realme
.
I
am
ashamed
(
nay
who
doth
not
abhorre
it
)
to
shew
what
you
did
to
the
kings
person
in
picture
.
For
it
is
incredible
that
Frenchmen
shoulde
so
vse
their
annointed
king
.
If
you
be
Frenchmen
,
the
Frenchmen
are
deuils
in
you
.
Your
leagued
cleargie
gaue
their
consent
,
and
yet
the
Angels
shall
defend
your
partie
.
But
your
crueltie
hath
surpassed
all
this
.
For
since
the
wryting
of
the
premisses
you
haue
flaine
the
king
,
whose
wofull
death
wee
heard
off
while
this
was
in
the
presse
.
O
most
vile
wretches
:
haue
I
sayde
anye
thing
of
you
,
or
of
your
furie
and
rage
which
is
vntrue
?
Now
do
you
iustify
me
in
all
that
heretofore
I
haue
spoken
of
you
.
God
hath
deliuered
a
good
king
into
your
power
.
Helas
,
God
graunt
it
bee
not
to
punish
our
sinnes
,
or
to
prolonge
the
calamities
of
France
.
It
is
to
bee
feared
,
considering
how
desirous
the
late
king
was
to
extinguish
the
warre
,
and
to
establish
peace
in
his
realme
:
considering
also
how
he
labored
,
and
how
able
he
was
by
a
good
reformation
to
decide
the
controuersies
in
religion
.
But
now
hath
God
displayed
your
malice
,
and
incredible
trecherie
.
Now
do
I
see
that
some
hellish
furie
driueth
you
.
How
could
it
haue
bene
done
otherwise
?
Your
attempt
in
this
warre
is
horrible
,
sith
you
commit
such
abhominable
factes
.
God
is
not
on
your
side
,
but
rather
the
enimye
of
nature
,
of
all
goodnes
,
and
of
saluation
.
You
shew
how
bloudy
your
superstitions
are
,
and
how
dangerous
such
a
vermiue
is
in
a
realme
.
Truely
it
was
not
without
cause
that
when
the
foure
begging
orders
began
,
men
foresaw
nothing
but
mischiefes
,
and
all
kinds
of
calamity
.
Then
did
euery
man
cry
against
them
,
euen
Pope
Iohn
the
two
and
twenty
,
who
wrote
a
booke
against
thē
,
as
also
did
diuers
learned
men
in
France
,
namely
,
William
of
Saint
Amour
.
They
condemned
these
beggers
as
the
plague
of
the
world
.
Euery
man
cryed
out
against
them
,
as
taking
them
for
those
foure
bad
angels
that
should
be
losed
to
hurt
the
earth
,
and
to
keepe
the
wind
from
blowing
:
that
is
,
that
should
stop
the
course
of
Gods
word
which
is
the
spirit
or
wind
of
the
lips
of
the
mouth
of
God
.
They
were
called
the
foure
wagons
of
hell
:
and
that
realme
was
said
to
be
accursed
that
should
haue
them
in
it
:
yea
there
were
that
prophesied
of
the
mischiefes
that
this
vermine
would
commit
,
and
that
in
the
end
they
should
be
expulsed
for
their
deceites
,
euen
that
they
should
be
a
scorne
to
the
world
.
The
Bishops
and
curats
acknowledged
not
this
kind
of
people
.
They
were
forbidden
preaching
,
and
the
administration
of
the
sacraments
.
Yet
by
litle
and
litle
their
kingdame
increased
.
The
first
worke
they
did
,
was
to
supplant
curats
(
as
these
haue
done
them
)
by
preaching
&
shriuing
:
yet
were
they
not
so
greedy
of
any
thing
as
of
the
bodies
of
the
dead
,
by
reason
of
the
gaine
of
purgatorie
which
then
waxed
warme
.
How
euer
they
were
resisted
,
yet
got
they
to
be
so
aduanced
,
that
some
of
thē
haue
bene
Bishops
,
some
Cardinals
,
and
some
Popes
.
As
also
they
haue
greatly
endeuored
themselues
to
defend
the
papacie
,
and
succoured
it
in
time
.
At
the
first
they
were
wallet
men
,
&
roagues
,
in
the
ende
from
knaues
they
grwe
to
bee
great
men
:
but
alwaies
beggers
.
In
vice
abhominable
,
witnes
their
doings
in
England
,
when
king
Henry
the
eight
banished
that
vermine
,
euen
long
before
the
reformation
of
religion
.
But
is
it
not
a
maruaile
that
we
heare
neuer
a
pleasant
tale
but
of
their
deedes
?
That
we
neuer
laugh
but
at
their
follies
:
that
we
neuer
wonder
but
at
their
impudencie
:
that
wee
are
neuer
astonished
but
at
their
furie
,
and
that
we
neuer
tremble
but
at
their
rage
:
and
yet
the
worlde
reposeth
their
saluation
in
them
?
What
,
is
the
worlde
bewitched
?
There
hath
bene
no
account
made
but
of
them
:
they
haue
shriuen
kinges
:
they
haue
dealt
in
the
greatest
affaires
:
they
haue
deliuered
cursed
instructions
:
they
haue
climbed
into
the
hiest
chaires
,
euen
so
high
that
they
haue
sought
to
gouerne
kingdomes
,
to
chaunge
kings
,
to
bend
the
people
to
their
deuotion
,
and
to
disturbe
the
state
.
This
wofull
argument
requireth
we
shoulde
speake
of
the
Iacobins
.
Was
it
not
a
Iacobin
that
poysoned
the
Emperour
Henry
the
seauenth
?
That
did
Pope
Clement
procure
,
because
that
Emperour
spake
of
reforming
the
Church
,
and
then
gaue
out
that
hee
died
for
spite
,
because
he
could
not
be
reuenged
of
his
enimies
.
This
Iacobin
poysoned
him
with
beaten
diamant
,
in
ministring
vnto
him
the
communion
of
the
bloud
in
his
challice
.
One
Pope
also
was
poysoned
in
the
sacrament
which
himselfe
had
consecrated
:
you
take
it
to
bee
the
flesh
and
bloud
of
Christ
,
but
this
sheweth
that
you
are
deceaued
.
For
can
such
malice
of
Satan
haue
anye
place
in
the
flesh
and
bloud
of
the
liuing
God
?
These
men
died
as
is
afore
said
,
&
a
Duke
of
Guyen
also
.
That
Iacobin
feared
not
to
mingle
the
dust
in
the
communion
,
with
the
same
hands
wherewith
hee
helde
the
body
of
God
:
when
hee
made
it
(
as
you
say
)
and
this
with
the
same
hande
wherewith
he
lift
it
vp
,
drew
the
knife
against
his
king
and
so
slew
him
.
Can
any
man
speake
of
a
greater
contempt
of
their
religion
?
Who
will
beleeue
that
these
men
do
repose
any
trust
in
the
Masse
,
or
that
they
do
beleeue
that
they
handle
the
bodie
of
the
sonne
of
God
,
much
lesse
that
they
make
it
?
Hath
any
man
euer
heard
speaking
of
so
barbarous
a
matter
,
committed
by
a
religious
person
against
a
king
,
euen
against
his
owne
king
?
Yet
must
I
speake
one
word
more
of
the
originall
of
the
Iacobins
that
we
may
thereby
knowe
them
also
.
While
S.
Dominicke
the
author
of
this
sect
was
in
his
mothers
wombe
she
dreamed
that
she
was
deliuered
of
a
dogge
,
that
helde
a
torch
wherewith
he
kindled
a
fire
in
the
world
,
&
brought
all
into
combustion
.
Howsoeuer
the
Iacobins
doe
expound
this
dreame
,
yet
fignifieth
it
no
other
matter
then
the
rage
of
their
inquisition
(
which
is
alwaies
composed
of
Iacobins
)
that
is
,
the
furie
of
their
coments
,
their
crueltie
among
them selues
&
the
furious
follies
of
their
S.
Dominick
,
who
so
will
read
his
legend
shall
see
what
he
both
saide
and
did
in
the
warre
against
the
Albigeois
in
the
time
of
king
S.
Lewes
of
whom
is
descended
the
king
whome
God
hath
of
late
established
in
this
Realme
.
For
of
the
two
sonnes
that
the
said
S.
Lewes
had
,
you
haue
extinguished
thē
that
remained
of
the
first
in
the
person
of
the
late
king
.
But
what
care
you
?
you
are
no
Frenchmen
:
yet
would
you
command
in
France
.
In
the
meane
time
you
haue
quenched
the
lampe
,
the
wealth
&
the
health
of
the
Realme
,
in
depriuing
it
of
the
king
,
euen
when
he
was
at
the
point
to
agree
the
controuersie
for
religion
:
which
would
haue
been
the
peace
,
cure
,
life
and
ioy
of
France
,
as
being
the
only
way
to
drawe
it
out
of
warre
,
death
and
hell
,
and
to
bring
into
France
such
a
golden
world
as
we
see
in
other
Realmes
and
countries
,
whom
necessitie
hath
likewise
forced
to
reformation
.
Truly
it
is
but
folly
to
thinke
euer
to
see
any
peace
in
France
before
we
be
reformed
.
God
so
willeth
vs
:
his
law
commandeth
,
reason
requireth
it
,
and
necessitie
constraineth
vs.
For
among
our
controuersies
of
religion
,
we
loose
all
religion
.
Piety
is
changed
into
impiety
,
iustice
is
made
iniustice
,
and
reason
exaction
.
Charity
giueth
place
to
cruelty
:
it
seemeth
that
God
is
no
more
:
Satan
beareth
sway
.
We
heare
no
man
speake
of
God
,
but
in
blaspheming
him
:
of
heauen
,
but
in
renouncing
it
:
of
hell
,
but
in
cursing
:
of
the
soule
but
in
damning
it
:
or
of
the
deuils
,
but
in
calling
vpon
thē
.
Neither
do
we
see
either
deuotion
or
superstition
.
Atheisme
slippeth
into
the
harts
both
of
great
&
small
.
And
there
is
nothing
to
be
seene
but
a
manifest
contempt
of
God
,
&
reiecting
of
his
will
.
For
men
will
haue
no
other
God
but
themselues
,
&
their
own
lustes
:
whereof
will
ensue
,
&
that
shortly
vnlesse
it
be
remedied
,
with
such
contempt
of
God
,
the
like
contempt
of
the
king
,
of
his
Princes
,
his
iustice
,
the
church
,
all
goodnes
&
honesty
,
and
as
many
calamities
&
miseries
in
France
as
in
hell
.
And
a
man
may
say
that
this
desperate
league
seeketh
nothing
else
.
But
the
meanes
to
plucke
vp
the
roote
of
this
contempt
,
is
a
full
reformation
according
vnto
God
:
But
,
will
some
say
,
wee
will
none
of
that
:
well
all
good
men
do
long
therafter
,
&
the
hearts
of
all
other
are
in
Gods
hand
,
who
blesseth
holy
purposes
&
either
conuerteth
or
withholdeth
the
harts
of
the
wicked
.
The
kingdome
of
Israel
was
neuer
in
greater
prosperity
&
power
,
then
when
it
flourished
in
godlines
vnder
Dauid
and
Salomon
.
Neither
was
the
kingdome
of
Iuda
euer
more
feared
&
honored
,
or
enioyed
more
welth
,
peace
&
comfort
then
vnder
the
reformation
of
Iehosophat
,
Ezechias
&
Iosias
.
As
also
it
was
not
infortunate
,
but
when
they
called
vpon
others
besides
God
.
If
therefore
we
be
desirous
of
the
like
prosperity
:
let
vs
beseech
God
to
reconcile
the
king
&
the
Realme
,
and
to
vnite
the
Realme
and
the
King
:
to
subdue
his
enemies
vnto
him
by
a
ioyfull
peace
,
rather
thē
by
a
sorrowfull
warre
:
to
giue
him
grace
to
reigne
quietly
:
and
that
our
stormes
may
nowe
cease
:
that
his
raigne
being
long
and
of
many
yeares
,
may
be
vnto
vs
but
as
a
faire
day
:
that
our
warre
may
be
turned
into
peace
,
our
fury
into
clememcie
,
our
feare
into
assurance
,
our
wofull
voices
into
soundes
of
ioy
,
and
all
our
rage
into
compassions
:
that
the
weapons
may
fall
out
of
all
mens
handes
,
to
the
ende
to
embrace
as
brethren
:
that
our
bloud
may
be
staunched
,
our
woundes
closed
vp
,
and
our
teares
wiped
away
.
To
be
briefe
,
that
this
hellish
fire
which
hath
so
long
flamed
in
the
bowels
of
France
(
whereby
she
renteth
,
ouerthroweth
,
and
as
a
mad
beast
teareth
her selfe
in
peeces
)
may
for
euer
bee
quenched
.
Then
the
kingdome
being
reduced
to
God
and
his
Christ
,
the
ayre
of
France
shall
sound
of
nothing
butthe
prayses
of
one
only
God
.
Truely
if
we
be
bound
to
pray
to
God
to
blesse
our
bread
&
wine
which
we
do
eat
&
drink
,
with
other
the
food
that
we
do
vse
&
all
the
benefits
that
he
bestoweth
vpon
vs
,
much
more
are
wee
bound
to
pray
vnto
him
to
blesse
vs
our
king
,
of
whose
life
we
do
liue
:
for
wee
liue
by
the
breath
of
his
nostrilles
.
If
Ieremie
taught
to
pray
to
God
for
the
peace
of
Nabuchodonozer
,
much
more
ought
we
to
pray
to
God
for
the
peace
and
prosperitie
of
that
king
,
whom
all
the
Nations
of
Europe
do
admire
,
yea
euen
the
whole
worlde
,
for
the
most
deare
and
rare
gift
of
God
that
euer
was
bestowed
vppon
France
,
neither
is
there
any
but
the
franticke
Frenchman
that
denieth
such
a
benefite
.
Now
to
returne
to
thy
letters
.
Thou
tearmest
the
doings
of
them
of
Renes
trecherie
,
yet
were
they
faithfull
both
to
God
and
the
king
to
whom
both
they
and
their
auncesters
had
giuen
their
faithes
.
What
trecherie
can
any
man
see
herein
?
Nay
who
seeth
not
meere
fidelitie
?
But
to
speake
of
trechery
,
we
may
alleadge
that
of
the
Leaguers
.
Whatsoeuer
they
would
haue
of
the
king
,
they
had
:
he
raysed
them
to
honors
:
to
offices
:
to
benefices
:
to
gouernements
and
to
greatnesse
.
They
were
(
as
a
man
should
say
)
kings
,
and
in
their
gouernments
might
doe
more
then
the
king
,
of
whom
they
made
no
account
any
longer
then
they
listed
:
being
through
his
clemencie
exalted
so
high
,
they
sought
to
cast
him
downe
,
and
presumed
to
set
themselues
vpon
his
bed
of
iustice
.
What
wilt
thou
say
,
was
not
this
meere
trecherie
?
But
let
vs
speake
of
the
house
,
the
cause
of
all
these
calamities
.
What
manner
of
one
was
it
60.
yeares
agoe
?
Of
what
degree
?
What
offices
had
it
?
What
reuenties
?
Who
brought
it
euen
into
the
world
but
the
house
of
France
?
Was
not
their
alliance
with
the
house
of
Bourbon
their
greatest
honor
and
alliance
?
A
marriage
with
the
daughter
of
the
Scottish
king
?
But
how
came
that
but
by
the
fauour
of
the
French
kings
.
How
many
offices
?
How
many
honours
?
How
many
benefices
?
what
power
?
what
authoritie
hath
it
since
gotten
?
A
house
that
had
not
aboue
18000.
francks
rent
to
grow
the
richest
in
France
through
the
kings
grant
?
whereby
it
grewe
so
proud
that
it
presumed
to
be
equall
with
the
Princes
of
the
bloud
,
yea
to
goe
before
them
,
if
they
would
haue
suffered
it
.
Doest
thou
not
finde
that
this
was
well
risen
?
had
they
not
enough
whereof
to
content
themselues
?
A
daughter
of
their
house
to
match
with
a
king
?
To
haue
the
whole
dealings
in
their
handes
,
during
the
raignes
of
4
kings
?
was
not
all
this
sufficient
to
make
this
house
faithfull
to
the
king
?
Lookest
thou
for
any
greater
trechery
?
But
all
men
expected
as
much
of
this
house
:
&
it
is
said
that
king
Frances
the
first
,
prophesied
the
same
.
Now
let
vs
speake
of
him
whom
in
thy
letters
thou
dost
so
highly
exalt
.
God
and
the
king
so
farre
fauoured
him
,
that
the
king
maried
his
sister
.
And
wheras
she
culd
haue
bin
content
with
a
yonger
borne
of
the
house
of
France
;
besides
the
Princes
of
the
bloud
,
the
king
neuerthelesse
set
vppon
her
head
the
noblest
crown
of
Europe
.
But
as
for
him
,
he
hath
honored
him
with
one
of
the
goodliest
gouernments
in
the
Realm
,
after
he
had
aduanced
him
to
a
great
&
rich
marriage
,
yet
all
those
that
had
obtained
such
aduancement
at
the
kings
hand
,
haue
conspired
against
his
estate
,
person
and
life
.
Yea
I
say
they
haue
conspired
against
so
courteous
a
king
,
as
there
neuer
came
any
discontented
from
his
presence
,
since
God
put
the
scepter
in
his
hand
:
no
not
themselues
,
vnlesse
they
were
malecontent
for
that
hee
left
them
not
his
throne
to
raigne
in
his
place
.
In
his
life
time
they
sought
to
quarrell
for
the
succession
,
albeit
hee
was
as
young
as
themselues
:
they
sought
I
say
to
quarrel
for
the
succession
,
wherin
they
haue
no
more
right
then
the
poorest
Gentleman
in
France
.
Their
searches
after
the
genealogie
of
Charlemagne
(
vpon
the
which
the
Iesuites
and
all
your
leagued
Clergie
so
often
entituled
them
the
burgeons
of
Charlemagne
)
together
with
their
writings
against
the
Salicke
lawe
doe
testifie
that
they
pretended
against
the
Realme
the
auncient
quarels
of
the
kingdome
of
Anieow
,
the
Dutchie
of
Bar
,
and
the
County
of
Prouence
.
If
then
thou
longest
to
speake
of
any
detestable
trechery
,
speake
of
this
.
And
as
for
those
of
Renes
,
know
thou
that
they
are
approoued
by
the
king
,
and
allowed
of
by
all
men
,
sauing
such
as
thy selfe
,
who
sayest
that
they
are
but
a
pray
to
the
Deuill
,
whereof
thou
seekest
to
make
them
afeard
in
saying
that
The
Diuell
calleth
for
them
,
But
tell
vs
why
?
Because
they
haue
falsed
their
faithes
:
To
whom
?
To
the
gouernor
:
why
they
neuer
promised
him
any
thing
contrary
to
the
kings
seruice
.
He
neuer
asked
thē
any
thing
other
then
for
his
Maiesties
seruice
:
for
that
was
alwaies
thy
pretence
:
weenest
thou
that
otherwise
they
would
haue
harkened
vnto
him
?
But
had
they
made
him
any
such
promise
,
were
they
bound
to
kepe
it
?
might
they
not
lawfully
shrinke
from
it
?
May
the
subiect
promise
any
thing
to
the
preiudice
of
his
soueraigne
?
Ought
either
he
or
any
enhabitant
in
the
Realme
so
to
do
against
the
honor
,
helth
,
welth
or
peace
of
the
land
?
May
such
a
promise
contrary
to
God
be
holden
?
or
should
not
the
houlding
of
it
be
a
hundred
times
greater
transgression
thē
the
making
?
But
they
had
(
sayst
thou
)
promised
their
faith
to
their
benefactor
,
who
had
pacified
the
state
of
the
Towne
,
so
saist
thou
:
but
he
had
kindled
the
fire
,
the
flame
whereof
these
men
haue
diligently
and
wisely
quenched
.
Is
there
any
more
dangerous
fire
,
then
fedition
and
reuoult
,
or
any
fire
that
men
shoulde
make
more
haste
to
quench
?
He
had
set
the
whole
state
in
trouble
:
hee
assured
it
to
himselfe
and
thrust
out
the
king
:
callest
thou
that
pacification
?
Whether
for
the
one
partie
or
the
other
,
it
was
the
kindling
of
a
warre
which
would
not
haue
beene
ended
without
the
destruction
of
the
one
part
,
peraduenture
of
both
:
and
because
they
did
their
duties
both
to
Brittaine
&
to
the
king
,
are
they
a
peruerse
Nation
,
as
thou
tearmest
thē
?
Do
they
beare
therefore
viperous
hartes
?
Or
do
they
eate
out
their
mothers
bellie
?
Oh
wretch
!
art
thou
not
ashamed
?
Say
wel
,
if
thou
canst
,
of
that
which
is
good
,
otherwise
thou
shalt
be
worse
then
the
diuel
.
For
he
,
albeit
he
maliced
the
sonne
of
God
,
yet
did
say
that
he
was
the
holy
one
of
God
.
They
haue
saued
their
countrie
from
your
sedition
,
and
therefore
thou
sayst
that
they
are
a
peruerse
Nation
.
Their
heartes
moult
with
sorrow
vpon
consideration
of
the
mischiefe
of
your
league
,
whereupon
they
preuented
it
and
this
thou
sayest
to
proceede
of
a
viperous
heart
.
You
seeke
to
breake
and
rent
their
mother
Brittaine
in
peeces
,
they
saued
her
out
of
the
clawes
of
your
monstrous
league
,
and
this
thou
saiest
is
to
seeke
to
eate
out
their
mothers
bellie
.
Thou
alleadgest
vnto
vs
the
storie
of
one
Andronicus
and
the
Lyon
his
guest
:
but
to
what
purpose
?
To
conuince
Renes
of
ingratitude
.
Wherein
?
In
that
the
Lyon
acknowledged
his
hoste
&
phisition
,
but
Renes
hath
not
acknowledged
the
Lo
.
of
Mercaeur
her
benefactor
.
But
they
will
tell
thee
that
as
yet
he
hath
not
drawen
any
thorne
out
of
their
foote
:
he
hath
not
yet
healed
them
:
hee
sought
rather
to
haue
put
shackles
vpon
our
feet
,
manacles
vpon
our
hands
,
and
haulters
about
our
necks
,
to
haue
disgraded
our
towne
from
all
honor
:
to
haue
pulled
downe
our
turrets
,
and
laid
our
walles
on
the
ground
:
to
haue
made
our
town
a
wildernes
&
ruinous
walles
:
to
haue
sacked
houses
,
&
brought
vs
,
our
wiues
&
children
into
banishment
,
to
fire
and
bloud
,
&
to
haue
put
all
to
the
sword
.
Thus
farre
(
had
not
God
taken
pittie
of
vs
)
had
he
hazarded
our
estate
.
For
this
is
the
end
of
such
rebellions
:
are
not
we
then
greatly
beholding
vnto
him
?
Is
not
he
our
great
benefactor
,
&
we
more
cruell
then
the
Lyon
,
in
that
we
will
not
acknowledge
him
,
sith
he
so
greatly
procured
our
safetie
?
If
a
man
say
this
vnto
you
,
what
answere
can
you
make
?
For
this
is
the
very
trueth
of
the
matter
.
Thou
speakest
of
broken
pots
.
Helas
!
he
that
list
to
beleeue
thee
,
what
broken
heades
wouldest
thou
make
?
Howe
manie
Townes
wouldest
thou
put
to
the
facke
?
How
much
countrie
wouldest
thou
lay
waste
?
How
manie
persons
wouldest
thou
sende
into
banishment
,
and
how
many
soules
into
hell
?
Beleeue
me
,
eschue
ciuill
warre
and
turne
it
from
the
state
,
vnlesse
thou
be
so
vnnaturall
as
to
desire
to
see
the
glory
,
ioy
and
selicity
of
thy
king
,
of
the
Realme
,
yea
of
thy
owne
house
in
the
dust
.
What
hast
thou
more
to
say
?
That
the
enhabitants
of
Renes
haue
beene
at
the
schooles
of
Embroin
and
Lisander
to
learne
to
deceaue
.
What
lesson
findest
thou
out
of
the
schooles
either
of
Lisander
or
of
Embroin
?
Whom
haue
they
deceaued
?
The
king
?
Thou
wilt
say
,
their
Gouernors
.
But
they
will
denie
it
and
say
that
they
neuer
promised
any
thing
contrarie
to
the
seruice
&
fidelity
due
to
the
king
:
Also
that
perceauing
that
it
concerned
the
seruice
due
to
his
Maiestie
,
&
the
peace
of
the
countrie
,
they
performed
no
part
of
the
said
Lord
of
Mercaeurs
pretence
.
If
he
were
therein
deceiued
,
that
which
they
did
was
because
they
would
be
faithfull
to
the
king
,
&
keepe
their
oth
which
they
had
promised
&
sworne
to
his
Maiestie
,
&
so
on
their
parts
there
was
no
deceipt
for
there
was
no
mallice
in
their
doings
.
But
he
deceaued
himselfe
in
that
he
expected
from
them
more
then
the
integritie
and
fidelity
of
so
honest
men
could
afford
.
Neuer
aske
therfore
by
whom
a
man
may
now
sweare
at
Renes
:
for
there
is
no
periury
,
but
all
faith
&
loyalty
.
And
had
they
done
otherwise
,
had
they
not
bene
periures
,
traitors
,
&
disloyall
?
Renes
hath
maintained
the
foundation
of
all
humaine
society
in
keeping
their
sworne
faith
:
it
hath
reuerenced
the
name
of
God
,
and
feared
his
thunder
wherewith
he
smitteth
the
pariurers
,
and
hath
faithfully
obserued
the
oth
made
to
the
king
and
his
crowne
,
wherupon
it
shall
be
called
Renes
the
loyall
:
but
thou
art
wise
to
say
that
at
Renes
the
women
will
no
longer
trust
their
husbands
.
These
be
thy
words
.
Who
will
trust
thee
,
that
hast
deceiued
such
a
Prince
?
How
will
thy
towne
be
maintained
without
faith
which
is
the
foundation
of
al
humaine
society
?
What
trafficke
canst
thou
haue
sith
none
dare
trust
thee
?
For
who
will
trust
him
that
hath
violated
his
faith
?
What
wife
will
trust
her
husbandes
faith
,
sith
you
haue
violated
a
publicke
faith
,
as
was
that
of
the
vnion
:
euen
that
which
you
ought
to
your
Gouernor
?
Thou
chargest
them
with
deceauing
a
Prince
:
but
is
it
deceipt
to
keepe
themselues
from
deceipt
?
Thou
wilt
say
that
they
had
sworne
&
promised
him
:
that
is
,
as
if
a
communaltie
did
so
easely
bind
it selfe
,
besides
that
such
an
obligation
is
voide
in
matters
against
the
king
&
the
common
welth
.
It
is
an
easie
matter
to
terrifie
a
communalty
:
but
vpon
notice
of
better
counsell
they
may
bee
likewise
better
aduised
.
To
conclude
,
they
neither
ought
or
might
promise
him
any
thing
against
the
crowne
:
for
so
had
they
bene
periured
.
Besides
that
we
are
bound
to
the
king
,
to
his
life
,
&
estate
rather
then
to
father
,
mother
,
wife
,
or
children
.
The
towne
of
Renes
then
hath
constantly
kept
her selfe
in
her
first
faith
,
and
in
her
duety
to
the
king
,
and
hath
no
whit
violated
humaine
society
.
But
had
she
fulfilled
thy
minde
,
she
should
haue
violated
euen
the
first
bond
of
this
humaine
society
,
that
is
her
fidelity
to
her
king
and
country
.
This
faith
once
falsified
,
tell
me
what
else
thou
findest
that
can
countenance
an
estate
in
a
realme
?
What
leauest
thou
but
an
hellish
countenance
:
but
the
very
kingdome
of
darknes
,
confusion
,
and
all
sortes
of
calamities
,
yea
euen
hell
it selfe
.
But
on
good
iudgement
if
thou
hast
any
,
and
thou
shalt
finde
that
they
haue
faithfully
obserued
their
faith
in
these
pointes
wherin
thou
accusest
them
of
breach
and
falsification
thereof
.
Put
haddest
thou
had
thy
desire
,
they
should
haue
bene
periured
,
euen
in
the
horriblest
degree
of
periurie
of
all
,
where
now
their
credit
will
be
greater
and
richer
then
euer
,
both
with
the
king
and
all
other
men
.
Yet
fearest
thou
that
the
wiues
will
no
longer
trust
their
husbands
faithes
.
Woulde
they
trust
them
better
if
they
were
traitours
to
their
king
?
Perhaps
should
they
haue
some
greater
cause
to
honor
thē
?
But
thou
art
a
firebrande
:
thou
seekest
to
set
diuision
in
a
Realme
,
in
the
townes
,
in
the
fieldes
,
in
the
houses
.
If
thou
beest
no
Iesuist
,
yet
art
thou
worthie
to
be
one
.
If
thou
shuldest
shrine
the
women
,
thou
wouldest
tell
them
many
goodly
matters
:
but
they
are
no
dealers
in
these
affaires
:
in
the
meane
time
such
as
be
wise
,
do
commend
their
husbands
,
they
lift
vp
their
hands
to
heauen
&
giue
God
thanks
for
that
by
the
diligence
,
discreation
and
fidelitie
of
the
gouernour
and
their
husbands
they
see
themselues
saued
from
sacke
,
fire
,
bloud
,
famine
,
murther
,
and
other
mischiefes
,
which
the
timorous
wiues
do
feare
in
time
of
warre
,
and
do
tremble
at
,
when
they
see
the
danger
wherein
the
towne
had
bene
,
had
not
God
taken
pitty
therof
,
by
inspiring
their
husbands
with
good
counsell
.
How
tearmest
thou
it
the
faith
of
the
vnion
,
which
is
broken
?
what
vnion
?
It
is
your
league
.
Wilt
thou
call
the
conspiricie
of
theeues
that
kepe
the
woods
,
cut
the
passengers
throats
,
&
take
from
thē
al
that
they
haue
,
an
vnion
?
The
vnion
thou
speakest
of
is
such
an
other
:
for
by
it
you
would
seaze
vpon
the
goods
of
the
best
Frenchmen
and
the
kings
estate
.
Therupon
had
you
already
deuoured
your selues
:
France
should
neuer
haue
had
peace
&
this
thou
callest
an
vnion
.
Must
a
sacred
name
be
abused
to
colour
your
bloudy
purposes
?
Then
thou
askest
which
of
the
Saints
shall
pray
for
thē
sith
they
seeke
to
bring
in
those
that
breake
down
the
aulters
.
Thou
supposest
that
the
Saints
do
nothing
but
look
vpon
the
alters
,
who
bring
to
thē
,
who
giueth
to
them
,
who
lighteth
them
,
who
doth
them
good
,
who
erecteth
to
them
some
braue
image
,
or
some
faire
aultar
,
or
that
they
liue
only
of
offerings
,
&
in
heauen
haue
no
ioy
,
but
in
that
is
done
to
thē
on
earth
.
Must
wee
beleeue
this
because
the
Curate
sayth
it
?
aske
him
secretly
between
you
two
,
&
he
wil
say
no
.
Weenest
thou
that
they
gape
after
goodly
aulters
&
rich
offerings
?
God
is
their
fulnes
:
God
doth
suffice
them
:
in
God
are
they
contented
:
God
is
all
vnto
thē
.
They
respect
not
this
world
.
The
benefits
that
God
there
giueth
to
his
,
could
mans
hart
neuer
comprehend
,
his
eie
neuer
see
,
nor
his
eare
neuer
heare
:
&
they
whom
God
fulfilleth
with
his
glorie
,
haue
perfect
ioy
in
him
,
&
are
fully
caught
,
stayed
&
rauished
without
being
any
thing
els
where
.
Such
is
the
nature
of
God
&
his
glory
.
But
what
fearest
thou
?
For
they
shal
neuer
I
assure
thee
,
see
the
breking
of
their
aulters
,
neither
were
they
whom
thou
fearest
for
that
,
called
in
for
any
such
purpose
,
but
they
are
called
to
saue
the
king
&
his
crown
,
for
there
is
nothing
else
in
question
,
&
as
for
thy
aulters
,
beleeue
that
if
they
be
of
God
,
God
will
preserue
them
.
Thy
greatest
care
is
,
how
they
may
present
themselues
before
God
,
sith
they
haue
made
no
account
of
his
comandements
.
If
a
man
should
aske
,
wherein
they
haue
failed
,
or
which
of
Gods
commandements
they
haue
broken
,
what
woldest
thou
say
?
still
they
haue
violated
their
faith
.
To
whom
?
to
the
gouernor
.
But
it
was
first
due
to
the
king
.
We
may
imagine
that
thou
beleeuest
that
God
hath
commanded
in
fauour
of
the
gouernour
to
rebell
against
the
king
,
his
life
&
estate
:
for
(
saist
thou
)
for
that
cause
are
they
of
Renes
reiected
of
God
:
the
Angels
do
sue
against
them
:
the
Saintes
doe
disdaine
them
:
yea
euen
the
blessed
Virgin
Mary
(
whom
saist
thou
)
the
Protestants
do
so
greatly
abhor
.
Who
told
thee
this
?
For
thou
speakest
as
if
thou
wert
newly
dropt
out
of
heauen
.
But
if
thy
speech
be
to
be
iudged
by
the
word
of
God
,
all
that
thou
saiest
will
proue
false
.
For
the
holy
scripture
saith
not
that
God
abhorreth
the
right
,
neither
consequently
do
the
heauenly
spirits
.
Yet
bringest
thou
in
here
the
Angels
of
heauen
as
agents
,
or
criminall
proctors
:
&
of
the
Saints
whom
you
all
make
aduocates
,
thou
now
makest
disdainers
,
saying
that
they
disdain
those
that
haue
done
nothing
but
according
to
God
&
the
law
,
for
the
countrie
&
for
the
keeping
of
their
faith
sworn
to
the
king
.
Thou
chargest
the
Protestants
that
they
abhor
the
holy
virgin
.
Where
hast
thou
beene
,
that
thou
yet
knowest
nothing
of
their
religion
?
But
admit
thou
knewest
as
much
as
their
ministers
:
thou
art
so
honest
a
man
that
thou
wouldest
say
neuer
the
lesse
.
For
lying
,
the
diuell
&
thou
art
all
one
.
Who
knoweth
not
that
they
beleeue
all
the
articles
of
the
faith
or
the
Apostles
creede
,
which
is
repeated
at
the
end
of
euery
sermon
:
taught
to
euery
child
:
and
vsed
in
their
domesticall
prayers
euening
&
morning
:
wherein
with
great
reuerence
,
kneeling
on
the
ground
,
they
confesse
what
they
beleeue
of
the
holy
Virgin
?
Read
their
bookes
&
thou
shalt
see
that
they
cal
her
the
mother
of
God
,
not
of
the
godhead
,
but
mother
in
respect
of
the
humanity
of
our
Lord
,
who
is
very
God
.
Thou
shalt
find
that
they
cal
her
blessed
for
bearing
the
Sauiour
of
the
world
in
her
wombe
.
But
more
for
her
saluation
in
that
through
a
true
&
liuely
faith
she
bare
&
embraced
him
in
her
hart
as
her
only
Sauiour
.
Thou
shalt
also
perceaue
that
they
confesse
that
she
might
say
of
her
child
,
He
is
my
God
:
also
that
(
sauing
the
reuerence
due
to
so
great
a
mystery
,
which
passeth
all
other
)
shee
might
say
of
God
in
the
person
of
our
Lord
,
This
is
my
child
.
True
it
is
that
they
seeke
no
saluation
at
her
hands
,
for
they
find
that
there
is
but
one
God
that
saueth
,
that
she
is
not
our
Emanuel
,
that
is
to
saie
,
God
with
vs
,
but
that
it
is
her
sonne
,
who
being
the
verie
eternal
God
,
was
made
verie
man
at
the
appointed
time
.
And
by
Gods
word
they
know
that
he
is
the
onely
mediatour
,
the
onelie
God
and
man
,
the
onely
aduocate
,
the
onely
intercessor
for
vs
in
heauen
when
we
haue
sinned
.
1.
Ioh
.
3.
They
also
find
that
there
is
no
other
name
vnder
heauen
giuen
vnto
man
,
whereby
we
may
be
saued
,
and
that
there
is
no
saluation
in
anie
but
in
him
.
Thou
wilt
crie
out
that
they
haue
broken
her
images
.
That
neither
is
,
ne
ought
to
be
done
in
disdaine
of
the
holy
virgin
,
but
of
a
zeale
to
Gods
glorie
,
and
as
Ezechias
did
to
the
brazen
serpent
which
had
bene
erected
by
Gods
commandement
,
yea
and
which
figured
Iesus
Christ
.
Iohn
.
3.
They
sawe
that
some
sought
saluation
in
those
images
,
that
they
kneeled
vnto
them
as
vnto
God
:
that
they
made
an
Idoll
of
the
virgin
Marie
and
her
image
,
wherin
she
was
more
disfigured
&
dishonored
,
then
represented
.
And
they
sawe
that
God
hath
forbidden
Idols
,
also
that
he
hath
forbidden
vs
to
seeke
saluation
but
in
one
onely
God
.
If
they
then
to
whom
it
belonged
,
haue
thus
taken
awaie
the
images
:
they
will
tell
thee
that
it
was
according
to
the
worde
of
God
,
the
auncient
counsels
and
doctors
,
and
for
the
glorie
of
God
and
the
saluation
of
his
Church
.
But
if
anie
should
breake
the
images
of
the
virgin
in
disdaine
of
her
,
they
saie
that
it
were
a
horrible
crime
before
God
,
and
worthy
death
among
men
.
This
would
they
saie
that
thou
mightest
vnderstand
that
in
the
reformed
Churches
they
honor
&
reuerence
the
holy
virgin
so
far
as
may
stand
with
Gods
word
.
Now
to
returne
to
thy
speeches
,
and
to
see
what
followeth
.
Heauen
saist
thou
,
will
fall
vpon
you
,
the
earth
will
open
to
swallow
you
vp
,
and
hell
will
be
readie
to
receiue
you
,
you
shall
bee
the
goate
of
lecherie
,
the
Camelion
of
trecherie
,
the
Tyger
of
crueltie
,
and
the
monster
of
disloialtie
.
All
this
saist
thou
.
Thy
speech
,
were
it
to
anie
purpose
,
would
be
a
streame
of
eloquence
.
But
to
whom
speakest
thou
?
Whom
wouldest
thou
make
afeard
?
Those
that
are
as
resolute
as
lions
,
&
that
do
better
know
the
equitie
of
their
cause
,
then
thou
that
art
a
man
.
Thou
vtterest
great
speeches
:
but
to
what
purpose
,
or
who
maketh
you
so
bold
?
It
is
because
you
weene
some
man
will
beleeue
you
,
at
the
least
some
hairbraind
person
:
&
it
is
inough
for
you
if
some
small
sedition
&
commotion
may
spring
thereof
.
Thus
do
you
seeke
to
blind
the
peoples
eies
with
a
hope
of
sundry
matters
:
but
with
this
thy
leane
rhetorike
thou
ministrest
matter
to
beate
thee
like
a
bandogge
.
For
where
thou
saist
that
heauen
will
fall
vpon
them
,
thou
lookest
vpon
Iudas
,
who
was
oppressed
with
despaire
,
as
if
the
skie
had
fallen
vpon
him
.
And
where
thou
saist
that
the
earth
shal
open
to
swallow
thee
vp
,
and
that
hel
shal
receiue
them
,
thou
thinkest
vpon
Chore
,
Dathan
,
and
Abiram
.
But
who
shuld
be
his
master
?
Who
betraid
his
king
?
Who
deliuered
,
or
would
haue
deliuered
him
to
the
leagued
Priests
,
to
haue
made
him
a
Monke
like
your selues
?
And
who
rebelled
against
the
state
ordained
by
God
,
as
did
Chore
,
Dathā
,
and
Abiron
,
but
you
feare
therfore
least
the
heauens
fal
vppon
all
you
of
the
league
,
as
alredy
it
beginneth
,
&
hel
swallow
you
vp
,
as
did
Chore
,
Dathan
,
and
Abiron
.
Albeit
the
earth
openeth
not
of
her selfe
in
your
waie
,
yet
must
you
into
it
.
If
you
die
in
your
sin
,
&
before
your
death
aske
no
forgiuenes
of
God
,
the
king
&
the
realme
.
The
historie
of
God
testefieth
,
and
we
hold
that
as
certain
as
there
is
a
God
,
that
so
certain
is
your
destruction
&
ruine
.
Thou
speakest
of
the
lecherous
goat
,
but
to
what
end
?
Is
it
because
they
wold
not
submit
their
daughters
&
wiues
to
the
slippery
lusts
of
your
barbarous
troupes
?
Heals
.
that
is
it
that
wee
feared
.
What
wilt
thou
say
if
there
be
any
lecherous
goats
,
or
that
among
your
troups
(
witnes
the
suburbs
of
Tours
)
they
deale
worse
than
euer
did
the
Sarazens
in
France
?
What
wold
you
do
at
Renes
and
els
where
,
if
you
were
the
stranger
?
Yea
diddest
thou
threaten
those
that
resist
you
heerewith
.
As
for
that
which
thou
alleagest
of
the
Camelion
for
trechery
,
of
the
tyger
Tiger
for
cruelty
or
of
the
monster
for
disloyalty
,
with
whom
doth
it
better
agree
then
with
you
:
For
to
shrowde
themselues
vnder
the
name
of
God
or
religion
,
euery
day
to
take
a
new
pretence
wherewith
to
deceaue
the
king
,
to
make
him
loose
his
forces
,
to
attempt
against
his
estate
,
to
wrest
it
from
him
,
to
take
no
pitty
of
so
many
lamentations
,
weepings
,
&
teares
of
the
people
:
wishest
thou
any
greater
Tigers
for
crueltie
,
Cameleons
for
trechery
or
monsters
for
disloialty
,
thē
those
that
haue
thus
attempted
against
the
king
,
his
person
,
estate
&
life
?
The
king
is
Gods
image
vpon
earth
,
his
throne
is
sacred
,
his
countenance
reuerent
,
his
life
deare
,
&
his
person
holy
.
There
is
no
crime
comparable
to
such
fellony
.
Parricide
is
nothing
in
respect
of
the
attempts
against
the
king
.
While
he
liueth
,
al
liue
:
in
his
person
God
sheweth
mercy
to
the
realm
&
blesseth
it
:
we
liue
of
the
breath
of
his
nostrels
:
he
is
that
faire
tree
that
holdeth
,
keepeth
&
causeth
men
,
beasts
&
the
foules
of
the
ayre
to
liue
vnder
her
shadow
.
The
king
kepeth
the
wicked
in
feare
,
he
safely
preserueth
the
innocents
,
and
causeth
all
to
liue
in
peace
.
Then
are
they
Tigers
for
cruelty
,
Cameleons
for
trechery
,
monsters
for
disloyalty
,
&
if
thou
wilt
Gotes
for
lechery
,
that
smit
,
assault
&
enterprise
against
the
state
,
life
&
person
of
the
king
.
Now
tel
me
who
you
are
?
For
all
this
haue
you
done
,
yea
ye
haue
slaine
him
.
But
what
greater
monster
for
disloialty
wouldst
thou
haue
then
to
borow
the
name
of
God
to
couer
your
conspiracies
?
You
made
your
account
that
men
would
neuer
haue
imagined
that
such
a
conspiracie
could
haue
proceeded
out
of
a
counsell
,
wher
were
men
assembled
for
reformation
in
the
Church
,
but
that
it
was
the
doubt
of
the
Iesuits
that
shriue
so
deuoutly
.
To
deale
with
such
matters
in
shrift
,
where
men
kneele
down
so
humbly
to
confesse
their
sins
to
God
&
his
Vickar
,
who
wil
know
thē
or
else
can
giue
no
absolution
,
if
it
be
not
a
monster
of
disloialty
,
tell
vs
what
it
is
?
Would
you
thus
vse
your
religion
and
yet
be
called
Catholikes
?
Thou
wilt
yet
say
that
you
do
nothing
but
what
the
Protestants
haue
don
.
Nay
they
I
euer
did
as
you
haue
done
:
for
they
haue
alwayes
shewed
that
they
neuer
imagined
to
put
down
the
king
,
but
alwais
praied
for
him
:
yea
they
habandoned
and
discharged
their
power
when
they
had
the
better
hand
.
They
tooke
armes
.
true
:
but
they
had
iniury
:
ye
tooke
from
thē
the
benefit
of
the
kings
edicts
,
their
libertie
,
their
liues
&
their
religion
,
the
exercise
wherof
had
alwaies
bin
granted
thē
,
as
also
their
armies
were
allowed
&
their
strangers
paid
,
&
acknowledged
for
the
kings
faithful
seruants
.
That
which
had
bin
giuen
&
irreuocably
sworne
vnto
thē
,
ought
not
to
haue
bin
taken
from
thē
,
no
not
by
the
king
himselfe
:
yet
haue
you
taken
thē
from
thē
,
namely
you
of
the
house
of
Guize
euen
against
the
kings
will
,
whose
authority
you
haue
abused
,
shrouding
your selues
vnder
a
false
pretence
of
religion
.
Well
,
your
vizard
is
pluckt
off
&
you
are
knowen
,
you
haue
reuealed
what
you
would
haue
done
.
For
without
any
iniury
offered
vnto
you
eyther
in
libertie
,
goods
,
liues
or
persons
,
much
lesse
in
your
religion
,
you
haue
taken
armes
against
the
king
.
This
can
you
not
deny
,
for
you
entituled
him
but
Henry
of
Valois
:
besides
you
haue
executed
him
in
picture
as
is
aforesaid
,
&
afterward
most
trayterously
murdered
him
by
your
confessor
:
are
not
you
then
Cameleons
for
trechery
,
&
Tigers
for
crueltie
?
Where
thou
weepest
for
the
vnion
broken
at
Renes
,
thou
art
much
more
grieued
at
the
faith
falsified
at
Blois
,
&
saiest
that
it
will
grow
into
a
prouerbe
,
as
did
the
Punicke
fayth
.
Yet
speakest
thou
not
very
largely
of
this
matter
,
whereby
thou
art
thought
the
wiser
.
For
to
what
purpose
is
it
to
be
atturney
in
a
cause
alreadie
iudged
&
lost
?
Wenest
thou
that
herein
faith
was
falsified
?
It
was
but
iustice
executed
vpon
those
that
had
falsified
their
faith
.
If
thou
saist
that
faith
was
giuen
them
:
to
whom
was
it
giuen
?
To
him
who
after
the
faith
giuen
made
his
party
the
stronger
:
who
also
after
the
giuing
&
taking
of
his
oth
enterprised
against
the
king
,
but
neuer
tooke
the
kings
faith
but
in
purpose
to
breake
it
with
the
king
?
I
would
weete
of
thee
whether
the
king
gaue
him
his
faith
,
that
he
might
come
to
enterprise
against
his
Maiestie
,
&
estate
:
to
command
,
and
purchase
voices
:
and
to
play
the
master
,
as
if
there
had
beene
no
other
master
but
hee
?
Frangenti
fidem
,
sides
frangatur
eidem
.
To
a
breaker
of
faith
,
let
faith
be
broken
.
It
was
his
part
to
haue
kept
his
faith
,
&
not
to
haue
practised
against
the
crowne
,
person
,
state
,
and
life
of
the
king
,
or
the
peace
of
the
realme
,
but
for
dooing
otherwise
he
hath
his
reward
,
yet
no
faith
broken
,
for
he
was
iustly
punished
that
had
,
and
continually
did
break
it
:
neither
was
there
euer
king
but
would
haue
done
as
much
,
yea
,
thy selfe
,
if
thou
woldest
but
looke
vpon
thy
conscience
,
woldest
saie
that
it
was
wel
done
,
considering
(
so
great
was
his
power
and
so
forward
were
his
affaires
)
that
the
king
had
no
other
meanes
to
saue
himself
.
If
a
man
come
into
a
house
vnder
colour
of
good
faith
,
&
offereth
to
take
away
thy
life
,
&
to
get
the
maistership
in
thy
house
,
&
thou
canst
no
waie
escape
but
by
taking
away
of
his
life
,
wilt
thou
not
do
it
?
But
the
law
armeth
thee
herein
.
If
a
Prince
thē
may
do
this
,
shal
the
king
haue
no
greater
priuiledge
?
Was
the
kings
doing
at
Blois
so
great
a
transgression
?
was
it
sufficient
to
stirre
vp
rebellion
,
&
to
make
the
Frenchman
to
take
armes
against
his
king
in
the
behalfe
of
a
stranger
,
that
still
falsified
his
faith
vnto
the
king
?
If
therevpon
you
take
occasion
to
rebel
,
you
were
before
conceiued
of
the
euil
:
and
that
blow
broke
out
the
villanie
of
the
impostume
of
France
.
Why
,
must
you
for
that
cause
ouerrun
the
fields
as
you
haue
done
?
There
is
neither
temple
nor
alter
at
Paris
but
you
haue
visited
,
and
a
thousand
and
a
thousand
candles
haue
you
in
one
daie
put
out
,
with
horrible
imprecations
against
the
late
king
.
What
say
you
now
that
God
hath
heard
you
?
Yet
were
your
praiers
but
furie
,
and
your
vowes
but
rage
.
God
hath
heard
you
in
his
wrath
as
he
heareth
the
lost
child
that
praieth
for
his
fathers
death
,
whereof
ensueth
his
owne
destruction
.
You
haue
iniured
the
late
king
in
his
picture
:
you
haue
loked
awry
vpon
him
,
you
haue
cursed
him
,
you
haue
shamefully
trailed
him
about
,
hanged
him
on
a
gybet
,
made
vp
his
proces
,
executed
him
,
&
some
of
you
euen
haue
murdred
him
,
vntil
a
Iacobin
by
treason
slew
him
in
deed
.
On
the
other
side
,
the
image
of
the
enemy
to
your
late
king
&
the
realme
you
worshipped
.
Your
fury
astonieth
me
and
your
rage
maketh
me
afeard
.
Euen
hel
is
no
worse
,
I
tel
you
truth
,
&
I
am
ashamed
and
do
abhor
the
dishonor
&
impiety
of
France
,
&
the
of
reuerence
of
the
Frenchman
to
his
king
.
Oh
frantick
people
!
Thou
hast
not
the
wit
to
see
that
thy
temples
are
become
temples
of
frenzy
,
fury
&
rage
.
What
doth
thy
deuotion
deserue
?
Iudas
for
betraying
&
selling
his
master
,
king
,
&
lord
brast
in
the
midest
.
I
will
make
no
comparison
betweene
the
king
&
our
Lord
,
but
I
detest
the
Frenchmens
treason
against
their
king
&
their
causelesse
furious
deuotion
against
him
.
God
hath
iustly
visited
thee
with
such
blindnesse
:
beleeue
therefore
that
thy
attempt
against
the
person
,
life
and
estate
of
the
king
is
a
most
horrible
trespasse
,
witnes
thy
own
rage
,
for
therby
do
I
know
it
better
thē
before
.
But
wouldst
thou
haue
any
other
testimony
?
Expect
then
some
horrible
vengeance
of
God
,
for
otherwise
thou
wilt
neuer
be
taught
.
But
rather
God
bring
thee
again
into
thy
right
wits
,
&
grant
the
king
power
to
vse
full
remission
of
so
many
trespasses
,
which
is
more
necessarie
for
his
Realme
,
then
the
Buls
of
Rome
,
that
in
part
haue
ben
the
cause
of
all
this
rebellion
&
calamity
.
When
thou
speakest
of
breach
of
faith
,
looke
vpon
thy
leagued
Prelats
that
haue
broched
al
this
,
where
is
their
faith
sworne
to
the
king
&
the
Realm
?
It
is
lawful
(
say
they
)
to
breake
it
for
the
benefite
of
holy
mother
Church
,
so
as
men
need
not
sweare
any
more
but
by
the
faith
of
a
Priest
.
But
what
weenest
thou
to
do
with
so
many
iniuries
:
thinkest
thou
the
rather
to
perswade
the
people
of
Renes
for
calling
thē
rude
,
ignorant
&
sluggish
people
that
soiourneth
in
the
puddle
of
ignorance
,
&
then
for
calling
the
gouernor
an
heretike
that
quoifeth
the
people
,
and
haleth
them
through
the
myre
as
men
leade
beares
by
an
iron
chaine
?
Hast
thou
not
made
a
good
spoke
,
yet
shall
not
this
people
be
found
so
rude
:
but
shall
we
find
thē
any
wiser
at
Paris
&
els
where
?
Time
will
trie
:
God
grant
it
be
neither
by
fire
nor
famine
that
maketh
men
eat
one
an
other
,
neither
by
the
sword
but
by
repentance
,
euery
of
these
mutinous
townes
comming
to
craue
peace
of
the
king
:
then
shall
Renes
haue
glory
&
ioy
,
&
see
her self
led
not
through
mire
or
laberinthes
,
neither
by
an
iron
chaine
as
they
leade
beastes
:
but
they
shall
be
led
like
true
Frenchmen
,
that
are
vnited
and
closed
together
with
a
chaine
of
gold
,
whereof
the
two
endes
are
fastened
to
the
discreete
and
eloquent
tongue
of
Hercules
,
according
as
the
auncient
Gaules
were
woont
to
be
portrayed
.
For
the
force
of
reason
is
the
Gaules
Hercules
:
and
such
noble
mindes
as
the
true
&
naturall
French
,
will
not
be
led
but
by
the
strong
reasons
of
a
liuely
&
perfect
eloquence
:
that
is
it
that
bindeth
,
vniteth
,
and
leadeth
them
.
Then
shall
it
bee
a
comfort
to
those
of
Renes
that
they
were
so
led
,
and
the
Lo
.
of
Mon-Barot
,
whom
onely
thou
stomackest
shall
haue
honour
.
Thou
art
not
asshamed
to
shew
thy
impietie
.
For
when
thou
exhortest
this
people
to
rebell
against
the
king
:
thou
seest
that
nothing
but
death
can
ensue
:
thou
seest
it
in
maner
present
and
ineuitable
,
as
in
trueth
it
is
:
and
to
take
away
this
feare
,
thou
wouldest
make
thē
beleeue
that
death
in
this
quarrell
shall
be
Martyrdom
:
that
it
shal
be
a
glory
for
them
to
die
for
the
Gospell
,
euen
for
God
(
saiest
thou
)
who
was
willing
to
die
for
vs
,
and
thou
holdest
that
in
so
iust
a
quarrell
we
must
die
for
him
that
hath
giuen
vs
life
.
Ah
wretch
!
is
it
a
Martyrs
death
to
die
a
rebell
against
his
king
:
to
die
leagued
&
a
conspirator
against
his
estate
and
life
:
to
die
for
fellony
:
to
dye
a
rebell
against
God
,
a
traytour
against
his
countrie
a
mutinous
and
seditious
person
?
Tearmest
thou
this
the
glorious
Martyrdome
of
our
Lorde
?
Hath
God
giuen
thee
life
that
thou
shouldest
loose
it
in
transgressing
against
thy
king
and
countrie
,
where
thou
doest
owe
it
?
As
for
that
that
thou
speakest
of
the
Masse
,
of
the
crosse
and
other
things
,
what
can
all
that
(
notwithstanding
whatsoeuer
deuotion
)
seeme
in
a
bad
cause
?
Sith
you
haue
God
against
you
,
who
shall
saue
you
?
The
arke
of
the
couenant
,
a
Sacrament
ordeyned
by
God
,
saued
not
Israell
euen
in
a
good
cause
.
How
good
so
euer
deuotion
is
,
yet
must
wee
knowe
it
to
bee
graunted
vppon
Gods
worde
:
and
therefore
we
must
not
vse
it
to
couer
or
vpholde
a
bad
cause
:
for
God
looketh
vpon
the
heart
,
and
stayeth
not
vppon
these
outwarde
ceremonies
.
He
loueth
plainnesse
,
peace
,
obedience
to
the
soueraigne
,
and
loue
towarde
our
neighbours
.
Otherwise
he
abhorreth
all
our
deuotions
,
yea
albeit
he
had
a
hundred
and
a
hundred
times
commanded
them
.
I
will
haue
mercie
(
sayth
God
)
and
not
sacrifice
.
Hee
sayth
also
,
Why
come
you
before
me
seeing
your
handes
are
full
of
bloud
.
When
you
shall
crie
vnto
mee
I
will
not
heare
you
.
Sith
then
that
thy
Gedeons
and
Sampsons
haue
armed
themselues
against
the
king
,
thinkest
thou
that
all
thy
goodly
deuotions
will
saue
or
make
them
the
honester
men
?
But
let
vs
see
what
thou
sayest
of
the
kinges
armie
.
Visite
the
enemies
campe
(
sayest
thou
)
and
thou
shalt
finde
none
but
Atheistes
,
tormenters
,
cutters
,
vnnaturall
Sorcerers
,
Heretickes
,
polluters
of
Churches
,
robbers
of
the
common
wealth
,
deflourers
of
women
.
There
the
harlot
heresie
,
with
her
sisters
crueltie
and
hypocrisie
doe
leade
the
first
point
of
the
armie
.
These
be
thy
wordes
.
But
doest
thou
iudge
vs
to
be
Atheistes
?
Wee
beleeue
in
one
onely
God
:
thou
knowest
it
well
enough
,
whereupon
doest
thou
builde
?
Thinkest
thou
that
the
Protestantes
bee
Atheistes
,
because
they
pretende
no
saluation
but
in
one
onely
God
,
who
alone
hath
created
the
worlde
?
In
other
matters
they
will
aunswere
thee
that
some
will
say
one
is
none
:
but
in
mattets
of
saluation
one
only
God
doth
all
and
is
all
and
who
so
seeketh
more
sauiours
&
other
meanes
of
saluation
beside
God
,
findeth
lesse
,
yea
hath
nothing
all
.
Thou
speakest
of
cutters
:
I
heare
say
that
there
lyeth
all
thy
griefe
:
but
knowe
thou
that
the
king
taketh
what
gard
he
list
,
and
what
executioners
of
his
iustice
he
please
.
Neither
is
he
to
be
contraried
,
when
the
enemies
are
to
be
dealt
with
.
Kings
are
called
Gods
,
for
they
kill
and
grant
life
,
they
do
what
they
wil
.
Whether
by
day
,
by
night
,
in
the
chamber
,
in
the
bed
,
at
the
table
,
in
the
streete
,
in
the
temple
,
euen
at
the
hornes
of
the
aulter
.
Did
not
Salomon
comaund
euen
Bannaiok
the
Prince
of
his
armie
to
slay
Iob
,
the
greatest
&
mightiest
of
Israel
,
one
who
had
serued
Dauid
,
had
commanded
ouer
the
men
of
war
,
and
had
so
often
saued
the
king
&
realme
that
the
safety
of
Israel
was
due
vnto
him
,
I
mean
so
farre
forth
as
next
vnto
God
it
might
be
done
to
any
man
.
Yet
sought
he
not
the
Realme
for
himselfe
,
but
for
Adonias
Dauids
eldest
sonne
,
and
the
sonne
of
a
kinges
daughter
.
Albeit
he
laide
hould
vppon
the
hornes
of
the
holy
&
sacred
aulter
of
God
,
crauing
pardon
in
the
name
of
the
mightie
God
of
Israell
,
yet
did
wise
Salomon
command
him
there
to
be
slaine
.
This
was
an
acceptable
offering
to
God
:
for
God
loueth
iustice
,
especially
against
the
enemies
of
kings
,
&
disturbers
of
kingdoms
,
because
therin
consisteth
the
welth
,
peace
&
safety
of
the
world
.
What
else
wouldest
thou
haue
?
Thinke
that
the
king
may
use
what
iustice
he
list
,
I
say
,
where
necessity
,
reason
&
equity
do
command
.
Yet
must
we
see
your
pretence
wherupon
ye
call
the
late
king
heretike
,
to
the
end
the
better
to
know
your
integrity
.
The
late
king
would
haue
nothing
but
peace
in
his
land
:
he
would
support
as
well
the
one
as
the
other
religion
vntill
some
good
reformation
:
he
would
not
see
anie
more
bloud
,
he
had
bin
glutted
therwith
,
&
had
asked
forgiuenes
of
God
for
the
same
.
was
he
therfore
an
Atheist
?
but
you
spake
but
of
killing
,
drowning
,
banishing
,
burning
,
and
confiscating
,
&
when
you
were
told
that
so
you
shold
make
France
a
wildernes
,
you
answered
that
France
could
neuer
be
without
inhabitants
.
Is
not
this
rather
Atheisme
?
The
late
king
would
not
obey
you
,
whereupon
you
tooke
your
pretence
to
call
him
Heretike
,
yea
thou
callest
him
Atheist
.
What
people
be
you
?
If
a
good
king
will
not
be
a
Phalaris
,
a
Tiger
,
a
Busiris
,
he
is
an
Atheist
.
Into
what
times
are
wee
growen
?
Whereas
thou
callest
those
of
the
reformed
religion
heretikes
,
they
wil
answere
that
they
can
better
tel
what
they
beleeue
,
then
you
what
you
do
worship
.
That
they
beleeue
that
saluation
commeth
from
God
,
&
the
lambe
,
&
that
is
the
confession
of
the
Catholike
Church
,
whereto
all
the
Angels
of
heauen
do
say
Amen
.
Apoc
.
7.
so
that
if
they
were
Heretikes
,
the
Catholike
Church
must
be
an
heretike
,
yea
euen
the
Angels
themselues
.
But
you
haue
charged
thē
with
this
to
the
end
to
haue
thē
rooted
out
,
&
so
to
ouerthrowe
the
fairest
forces
of
the
Realme
,
&
the
piller
of
the
crowne
,
to
the
end
afterward
with
more
facility
at
your
owne
pleasures
to
make
an
alteration
in
the
state
of
France
.
And
therefore
it
is
no
heresie
that
is
in
vs
,
but
mallice
that
is
in
you
.
FINIS
.