COnsidering in my minde both often and ear­nestly, and bending my thoughts to muse vppon those things, which by the instinct of Satan are lately come to light, me thinkes I may rightly inuert that saying of the Pro­phet Abacuk: A word is spoken in our daies which no man will beleeue that it should be vt­tered. The King of France is done to death by the hands of a Monke; a deede prophane and irreligious: but yet I speake of a sinne exceeding that, the deede is remitted, excused, defended, commended, extolled, and that by the mouth of the Pope; heare O heauens, and hearken O inhabitants of the earth, whether such a thing hath bin in your daies, or yet in the daies of your fathers: [Page] When I call to minde the fact of the Monk, I detest and abhorre him; but when I heare the voyce of the Pope, as one that had seene a monster I stand in a maze and wonder at him: and surely good cause there is to wonder. I thought it had been incident to man onely to commit sinne, but to commend sinne I iudged it proper only to y ^e diuell: Mat. 24.12. therfore Satan auaunt: but these are the latter dayes, & iniquitie must needes abound. Was it not enough to disturbe the common peace, to alienate the hearts of the Com­mons, to stirre vp a restles and factious Rebell, to muster out a league of mutinous and riotous conspirators, to discountenance and ouerbeare a lawfull King, to weaken, to disauthorize, and last of al most furiously to murder him, but presently they which stand in the gate must laugh at it, the drunkards make songs of it, and thou thy selfe Sixtus like a parasite vpon a stage applaudest vnto it, factum pol optime, there, there, so should it goe: but accursed be they which reioyce in iniquitie, Esa. 5.20. and woe be to them which call euill good. Notwithstanding, howsoeuer the Apologie of so hate­full a fact were execrable, yet if it had bin vndertaken but by some smooth tongd Iesuit or pettie Priest, or had but one Frier clawed another, I could in some sort haue suppressed my griefe with si­lence: for what is it that hath thus incited me a forrainer to the countrey, a straunger to the cause (saue as it generally concerneth the whole Church) what is it (I say) that thus hath prickt mee foorth to so austere a censure and contradiction, but for that I find the fact excused where specially it ought to haue been condemned, for that I finde it commended where it ought to haue béen seuere­ly punished, for that no meaner man then Sixtus himselfe, the Arch-priest and Prelate of the Romish Sinagogue, the Uicege­rent of Christ, the porter of heauen, the Supporter of all Chri­stendome hath vndertaken so damnable a defence. This is it (I say) which hath made me a confuter, which how well I haue per­formed, or whether I haue performed it or no it mattereth not, I haue sufficiently confuted whatsoeuer I haue but published or barely translated, nor needeth an ill fauoured face a Poet to stand by and rime vpon it, it selfe at a bare sight will shew it selfe: & let me speake it without offence, in a case so weightie and grieuous, from a person so learned and famous, I haue not heard a more [Page] artles and slight defence, wherein if you looke for proofes it is drie and barren; if for stile, it is harsh, vnpleasant and vntrimmed; if for method, confused and independent; if for matter, loose & im­pertinent, Stultorum plena sunt omnia; not a wise word in a whole Oration: and yet sometimes I heare him discoursing like a graue Diuine profoundly; sometime florishing like an Ora­tor with Tropes and figures brauely: sometime as one inspired with a propheticall spirit diuinely: sometime me thinks I heare the ghost of Aquinas very scholastically: sometime one quoting Scriptures learnedly, and at the shutting vp of all, one praying like a Saint deuoutly: but the diuell had Scripture, Caiphas did prophecie, and Iudas made many a prayer; but what is that to come neere to God with thy lips, giue me thy heart. Pro. 23.26.

In the front and entrance of this painted processe to stirre vp the mindes of the hearers not so much to attention as to admira­tion, a place in Abacuk (to vse but his owne phrase) is vsurped, A worke is done in your dayes, which no man will credit when it shall be reported. The application whereof if it poynted to the im­possibilitie of the work, in the sequell of this discourse I wil make it plaine that it was both false and friuolous, and to compare it with the incomprehensible mysterie of Christes incarnation, I tell thee (Sixtus) it was blasphemous: but if thou didst onely re­spect the rarenes, the foulenes, and deformitie of the worke, then mightest thou iustly say, A worke is done in our dayes, and who will beleeue our report? Such a barbarous murther committed vpon the sacred person of a Prince, Scythians and Cannibals will hardly beleeue it, and the posteritie perhaps will repute it for a fable: and so in regard of that detestation, which euery man at the first hearing will conceaue, I graunt it was a worke incredible: but when I call to minde on the other side, and consider the Au­thors of the worke, when I heare that the rebellious and bloud-thirstie Leaguers had contriued it, that Sixtus himselfe the high Priest of Rome had dispensed for it, and that a murtherous and wretchles Iacobine did performe it, then all is credible and pro­bable enough, we are easily drawne to beleeue it. And surely I see nothing therein but as in a matter of ordinary euent, nothing so exceeding the reach of mans capacitie, nothing so declining from [Page] the common course of nature and of the world, for which you should compare it with the incarnation and resurrection of Christ, and in euery leafe to cry out, A worke is done in our dayes, and who will beleeue our report? Nay rather who will not be­leeue it? It is no strange or vnusuall thing to see your hands di­stayned with bloud, your lawes are written in bloud, your rising vp in armes it is for bloud, your courtes of Inquisition are for bloud you muse, you meditate, you hunger and thirst for nought but bloud; or if that adde any wonder to the worke, or make it more incredible that it was wrought in the bloud of a King, yet for that the assiduity of euery thing taketh away the admiration, I cease to wonder at that to; indeed the elder adges did so ad­mire and reuerence the person of a King, that but to touch the Lords annoynted was irreligious and prophane; 2. Sam. 1.14 but see the ca­lamitie of our times, wherein there is nothing more vsuallie thought of, with lesse remorse attempted, or with more boldnes atteyned then the slaughter of Kings and Princes; it beseemeth not the Sea of Rome to shoote at euery shrub, they haue learned to ayme at fayrer markes, they I say, whose practicall and prag­natical heads, can speculate of nothing else but Kings and King­domes, to dispose, depose, to place, and displace, what men, or by what meanes they like or list, and as easily they proceede to prac­tise vpon a Prince, as vpon the head of a meaner man; the blee­ding wounds of Orange and Conde yet crying for vengeance from Heauen, can witnes well that these practises are no nouelty, or if they list but recount the sundry and successeles attempts, a­gainst the Crowne and person of our Soueraigne Elizabeth, they must sound a retrait, and cease for shame to cry, A worke is done in our dayes, past beliefe, impossible, incredible; but what is it then that maketh this worke so incredible, so strange and won­derfull? was it, for that it was atchieued by a Monke? Indeed it was a worke vnfitting that profession, but neither was it in re­garde of nature vnpossible, neither in regarde of their common practise strange or vnprobable; for why? His accesse being as free (as it was too free) his minde being as malicious, and his toole as sharpe as another mans, I see no reason why hee might not strike as deepe a stroake; and yet no rule in nature violate; [Page] but neither was it so strange or vnwonted, but that your diuelish practises doo daily patterne and match it; who was it that tem­pered and presented an empoysoned cup to Iohn King of Eng­land, but Simon of Swinstead a Cistercian Monk, of the order of the Bernardines? Who made away young Charles, the Sonne of Phillip now King of Spayne: but the accursed Friers of the order of Saint Iherome? For how would they spare to suck the bloud of the Sonne, who imposed it as a penance vpon the Father, to suffer a veyne in his body bee cut, to voyde out a little heretick bloud? Or tell me else, how oft of late your predecessors and your selfe, haue hallowed the hands of Priests and Iesuites to offer violence, and most vnreuerently to rampe vpon the per­son of our Queene? why therefore (Sixtus) albeit the worke were odious and accursed, yet was there neither wonder nor no­uelty in it, onely this was rare and wonderfull to heare, that Sixtus should be a patron and defender of it.

But let vs proceede and come to his narration: A Monke (saith Sixtus) hath slaine a King: Make roome good people, heare comes a figure; A Monke hath slaine a King, not a painted King, where note that Kings are of two sorts, either painted Kings, or liuing Kings: not one figured out vpon a peece of paper, or vpon a wall, where wee learne agayne to our great comfort, that Kings are paynted two wayes, either vpon a peece of paper, or vpon a wall, but he hath slaine the King of France, in the middle of his armie, hedged in, and garded on euery side. Claudite iam riuos, sat dixit; And brauely was it spoken, but alacke that such a figure should haue such luck. This figure in rethorick we call a Preoccupation, the speciall vse and grace whereof is to preuent an obiection, and yet not euery one, but such as iustly might arise, or els to preuent a false vnderstanding of our words, and yet not euery one, but such as the hearer might easily fall into, as when the Lord by the mouth of Amos had sayd, I will send a famine into the land, Amos. 8.11 least the people should grossely vnderstand him of a bodily famine, as easily they might, he addeth further, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord: but was euer man so fantasticall, as when Sixtus had sayd, A Monke hath slaine a King, presently to conceaue of a peece of paper, or of an [Page] Image, or of a picture vpon a wall? But these are your popelike Apologies, with friuolous trifles and toyes impertinent to de­lude our patience, to abuse our expectation. And yet when I call to minde againe the Author of this Apologie, and considering it was his holines which wrote it, I cannot say it was altogether needles, for well wee vnderstand your rage and furie to bee such, that many times when ye cannot wreake your selues vppon the man, ye coape and encounter with his shadowe, ye practise vpon his picture; we knowe it (Sixtus) we knowe it well whose monu­ments ye haue mangled, whose pictures ye haue martyred, whose Sepulchers ye haue defaced, whose bones ye haue burnt, euen like a fearce and angrie dogge, which because he either cannot or dare not set vpon the man, for very madnes bites vpon a stone: and happely in such a heate your Monke might haue crucified the picture of his King, or els at vnawares he might haue spoyled the Image or sacred Idoll of some deceased Prince; for Images are men, and Idols are a kind of people to. A stranger trauailing sometime to Rome, and seeing their Churches, and houses and streates, and euery corner full of Images, reported at his returne that Rome had two sorts of people, Men and Images; and so in regard of these double senses that preoccupation was not alto­gether amisse, A Monke hath slaine a King, not painted or pictu­red vpon a wall, but the King of France, in the middle of his ar­mie.

But let vs descend vnto the proofes of this Apologie, the ar­guments whereof for that they be entangled one within another, we will for our better proceeding reduce into order, and prosecute them as seuerally and distinctly as we can. In euery place is vr­ged and much ado is made about the prouidence of God, the often inforcing whereof to what conclusion it directly tendeth, I do in­genuously cōfesse it, I cannot sée, but what it should prooue & hath in charge to prooue it self expressely sheweth. It was a work memo­rable (sayth Sixtus) and neuer wrought without the speciall proui­dence of the almightie. And agayne, We may not referre so notable and straunge a worke to any other cause, then to the speciall proui­dence of God. And agayne, These are all so manifest tokens of Gods especiall prouidence, as no exception can be taken against them. Et [Page] vitulo tu dignus: Why (Sixtus) is any man so godlesse to deny the prouidence of God euen in those actions which are of the low­est and lightest accompt? I had thought that his prouidence had extended it selfe euen to Sparrowes, Luk. 16.6.7 and that not a haire had fal­len from our heads but by his prouidence: and who knoweth not that his eye doth so behold the mountaines, that not a moate es­capeth his sight, and that his care is so great ouer the greatest things, that it is no whit lesse ouer the least, onely Sixtus (I will not say denieth it) but in a sort calleth it into question. When the Scripture speaketh of a thing done (sayth Sixtus) it vseth to vnder­stand not such a thing as is sayd to fall out by chance, by haphazard, or at auenture, but that which falleth out by the expresse will, pro­uidence, disposition, and gouernment of God. Where we are to note that some things fall out by chance, and at auenture, and some by the will and prouidence of God. Thus to serue our turnes God shall gouerne when wee lift, and when wee lift Fortune shall be a God, Tefacimus fortuna deam, and prouidence shall bee tyed to those actions which we please to grace and worship with a won­der: O times and manners, a Turke would not haue sayd so much, an Atheist could haue sayd no more. But come wee to the poynt: It was not done without the speciall prouidence and dis­position of God; how then? I hope the act is not thereby iusti­fied: for if it be, then let Iudas triumph as a Saint in heauen, be­cause his treacherie was by prouidence, because the Prophet sayd before in the person of Christ, that he which did eate bread with him had lift vp his heele against him. Psal. 41.9. Then let Sixtus call a Con­sistorie, and publish his Apologie in defence of those disturbers, agaynst whom Saint Iude inueyed, Iud. 4. because they were appoyn­ted by prouidence, and were ordayned of old vnto that condemna­tion. Indeede if God did winke at the wickednesse of sinners, as neither regarding nor disposing, nor foreseeing their abomina­tions, I should conclude with Sixtus, that whersoeuer there were any print of his prouidence, the action might immediatly be iusti­fied and commended, but well I see his finger mouing, and his prouidence to haue a sway and direction euen in the course of things vnlawfull. Shall there be (sayth Amos) an euill in a citie, Amos. 5.6. and the Lord hath not done it? not charging God to bee a princi­pall [Page] agent and author of euill things: for God is not the author of euill, but onely to be a permitter: & so as vnlesse he permit, the diuell himselfe can do nothing. But ye will say that Amos spea­keth not of euill workes, but of euill plagues, and so God may be a principall author. But then God sayth in another place, I haue hardened Pharaoes hart: Exod. 10.1. that is, I haue by prouidence permit­ted the diuell to harden it: so did hee by prouidence deliuer vp his sonne into the hands of Pilate, and so did hee put the life of a worthie and lawfull King into the hands of a base and butcherly Frier. But what of this? I graunt these actions in regard of Gods secret counsaile were most iust and lawfull: and yet in re­spect of the authors who had no right or reason to execute them, I say they were iniurious and vnnaturall. Therefore listen (Six­tus) and learne of me to drawe an argument from Gods proui­dence. When I see that God by the hands and ministerie of men hath wrought some straunge and wonderfull worke, I presently conclude, that in regard of him the worke was iust, because euen so it was his good will and pleasure: but for the ministers and instruments of the worke, except I see that they had right to do it, that their end was honest and lawfull in it, and that they pro­ceeded by no indirect meanes vnto it, I am not bound to iustifie or commend them: for then were euery theefe and murtherer ac­quit at the barre, because he had to pleade that whatsoeuer he did was ordered by prouidence: and so the prouidence of God shall not onely serue for a stale to iustifie all villanies alreadie commit­ted, but to further and helpe out whatsoeuer we shall conceaue or contriue hereafter.

But lift a while: It was not onely done (sayth he) by the pro­uidence and appoyntment, but by the assistance of God: blasphe­mous as thou art, I blush to heare thee: was it not enough to de­fend a bold and shameles murtherer, but must thou also bring in God as accessarie and assistant to the fact? I graunt that GOD permitted him: but how shall I knowe, or whence doest thou ga­ther that his helping hand was present with him? Didst thou sée the spirit of God descending downe vpon him? Thou liest (Six­tus) we sawe when Iuppiter in a showre of gold assayed, and proo­ued, & pearced him, with whom it was as easie to sinke through a [Page] Friers cowle, as through the tyles of a fenced and garded tower. Indeed it was a spirit that mooued him, but such a one as mooued Iudas to betray Christ; not the spirit descending in the shape of a Doue, for that spirit induceth to meekenes, and not to murther: Math. 3.16. neither was it the spirit which sat vpon the Apostles in the shape of clouen tongues; Act. 2.3. for that spirit did so appeare to poynt out a Churchman his weapon, and to shewe that he might strike with no weapon saue with the tongue: Mat. 26.52. and if it happened that Peter should drawe out his sword (as the Monke did his knife) then presently a voice was pronounced, put vp thy sword into thy sheath: but that could take no hold of the Monke (sayth Sixtus) for his knife was without a sheath: In a word, it was no celestiall inspi­ration, it was not the abundance of the spirit, but the spirt of abun­dance which mooued him, the onely argument which perswaded Iudas, we will giue thee thirtie peeces of siluer, Mat. 26.11. and he deliuered them the man: for how should wee thinke that he was stirred vp to this act by any secret instinct and zeale of conscience, in whose life did neuer appeare any sparke of conscience or religion, but all as an vndeuout and vnordered Atheist; for humane Sciences or diuine speculation nothing was in him admirable, nothing com­mendable, nay nothing vulgar, but as a most rude and vnlettered idiot, inferiour to the lowest of that monasticall societie; for life and conuersation (I shame to tell it) what was he but a most im­pure and lecherous Satyr? how oft was he traced and found, and fetcht out of the Stewes? how was hee publikely chastised for his vnchastitie? And to shewe that at the first he was enforst to that profession, how oft did he assay to deliuer himselfe by flight, euen as it were repenting his former vowe, groaning vnder the burthen of his profession, and still crying, Cupio dissolui, I desire to become a newe man, looking alwayes backe to the lay mans life as Lots wife did to Sodom, and in a manner wishing hee had béen turned into a piller of Salt when he was first made a Frier, and yet this Monke, this Frier Clement was the man, the man I say vnto so foule a worke instructed, inspired, nay assisted by God.

But gesse agayne and tell me, how knowe ye that God was assistant to the worke? Because forsooth he had so promised to set [Page] at libertie the citie of Paris, and to make ye beholden to him, and to yeeld him immortall thankes for deliuering the Church from so great dangers. But soft a while, your Church is not yet deliuered, nor yet is Paris set at libertie; nay neuer was it in such miserie: but were all as well as ye wish, yet see I no reason why GOD should be drawne in as accessary to the murther of the King, con­sidering that no act is iustified by the successe. And certainly I can not see what cause ye haue to boast of successe, or of any great de­liuerance by his death, since whose death all your forces haue been forceles, your attempts and intentations fruitles, and whatsoe­uer ye haue taken in hand it goeth backward: so farre was God from furthering you in the murther, that euen for the murther he hath scourged and afflicted you euer since; which vndoubtedly if he had furthered, as intending by it to worke out your deliuerance and release (as vainly ye boast) then neuer had he installed Na­uarra, a profest enemie to your practises and procéedings: but your miserie was there but begun where ye thought it had béen ended; bethinke with your selues, how ye are now become defen­ders, who before that murther were the onely assailants and be­siedgers: consider how often ye are now inforst and driuen into holes, whose vncontroled rebellions and tumultuous assemblies, all France before was hardly able to holde: consider since that time how many thousands of ye haue béen slaughtered, how your Nobilitie hath declined, your Catholike townes haue reuolted and recoyled: remember since that time the successefull attempts of the King against you, his victorie at Diepe, his Ashwednesday triumph, his entring into the Suburbs at Paris, the conquests ob­teyned in the countryes of Vendosme, of Mayenne, and almost all Normandie: remember if ye can with shame, the shamefull re­treit of Parma, the glorious recouerie of Corbeil, which after it was with 18, Cannons the space of fiue long weekes battered, besiedged, and in the ende surrendred, yet was it in a trice regay­ned and repossessed by the King; I may not speake of halfe. Re­member how but yesterday were wrested from your hands the townes of Louuiers, of Noyan, of Mont-morillon, and Chiuigny: remember how since that murther your capital Priests and Car­dinalls, sworne liedgemen to the Apostolick sea, haue vnited and [Page] knit themselues against you; as namely, the Cardinall d' Gondi, the Cardinall of Armignac, the Cardinall of Lenoncourt, with the yong Cardinall d' Vendome, brother to the late Prince of Conde: remember how of late your great God Pan, Gregorie the 14. now sweying the Scepter, and sitting vpon the Papall seate is debard and excommunicate from all Apostolicall iurisdic­tion, and how in his stead a Primate in France is created, how his Bulls were burnt, how his Legat Laudriano by a bitter sum­mon was cited to appearance; which things no doubt are strange and vnheard of, and portend to Babylon some speedie ruine and desolation. Thus God deliuereth Paris, releaseth your Church, furthereth your attempts, and fauoureth your murthers.

You tell vs a long tale of Iudith and Eleazar, out of which ex­amples you streine and striue to bring some matter of commen­dation to your Monke: and albeit I will not vtterly condemne so great aduentures vndertaken for the Church; yet could I haue wished in Iudith an honester meanes of proceeding: and truth to say, I see in Eleazar neither meanes nor purpose honest. Why a woman in the Church defence might not hazard her person, I sée no reason to countermaund it; but neither do I see what warrant she had, to put her fame, her good name and honestie vpon such a venture, which she ought to haue tendred as dearely as the whole Church: wee may not doo the least euill to procure the greatest good; and might Iudith then a modest and religious Matrone in the Church behalfe demeane her selfe so vnhonestly? might she trick out her selfe so inticingly, or compose her countenance wan­tonly? might she paint out her face, set out her haire, and strum­petlike maske out in a lawne or linnen weede to stirre vp the con­cupiscence of a lewd and incontinent leacher? 2. Kin. 9.30. I say that Iezabel could doo no more to Iehu: and why she should not stand answe­rable for his sinne whom she had tempted vnto sinne, let Sixtus tell if he can: beside all this, I speake not of her odious flattering, her cunning dissembling, her lewd lying to insinuate and incroach into the bosome of Holofernes, as though that to a lawfull act we might proceede by flattering, dissembling and lying, by hooke or crooke, by all vnlawful meanes, & so we créepe in it mattereth not, whether it be by the doore or by the windowe: but he that entreth [Page] not in by the doore is a theefe and a robber: Ioh. 10.1. and what though God gaue successe and prospered the attempt? that hallowed not the meanes; for so did he saue the babes of the Israelites by the dissembling of the Midwiues, Exod. 1.19. and yet was not their lye iustified. But come wee to the fact of Eleazar, and see what a perfect pat­terne it is for a Monk and murtherer to work by: Eleazar aduen­tured his life to hazard the life of Antiochus; but would to God he had but barely aduentured it: it is one thing for a man to put himselfe vppon an vncertayne hazard, but another thing to cast himselfe desperatly into danger of ineuitable death; which how it can be done, and the partie so proceeding not taynted with y ^e guilt of his owne death, I professe I knowe not, I desire to be instruc­ted. But let not Sixtus tell me of Samson, pulling downe a house vppon his owne head, wee knowe what spirit it was that moo­ued him to it; another doubtles then that which mooued Eleazar; for why? your text bewrayes it to be the spirit of vaynglorie, and sayth, Maca. 6.44. he ieoparded himselfe to deliuer his people and get himself a perpetuall name: A speach vndoubtedly so disagreeing from the spirit of humilitie, as when I reade it me thinks I heare the voice of Aiax, of Hector, or Achilles: and howsoeuer I could haue borne it in a Pagan, in Eleazar it was intollerable: for what could be vttered more heathnish or prophane? What more derogatory from the glorie of God, vnlesse he had affected the deitie & throne of God; for glorie belongeth to him, and his glorie hee will not giue to another. Isa. 42.8. The Saints of God are alwaies commended in the Scripture, for that they neuer sought to bee commended, but though they had brought to passe matters of great and memo­rable atchieuement, Psal. 115.1. yet alwayes they cryed, not vnto vs O Lord, not vnto vs, but to thy name giue the glorie. When Dauid vn­dertooke to encounter with Golias, he protested of himselfe that he had no other end then that all the world might knowe that Is­raell had a God. 1. Sam. 17.46. But see the difference; when Eleazar vndertooke to ouerthrow Antiochus, the author of that Scripture sayth, his end and purpose was to magnifie himselfe, that all the world and after-times might know, that Israel had an Eleazar, vnto which end howsoeuer he might successefully arriue, yet he could not but vnlawfully aspire: for wisely the heathen Philosophers teach vs, [Page] that honour is a good thing if it be not sought for: and Christian philosophie teacheth the same, that when it commeth vnlookt for it is the blessing of God; but being ambitiously aymed at, he doth but nicke-name it that calleth it not vaynglorie. Thus haue wée noted in Iudith an end commendable, but meanes indirect; but in Eleazar we can commend neither end nor meanes as lawfull: for neither may a man hang himselfe to pleasure his friends, neither pleasure his friends to get himselfe a name: & yet these examples are cited to appeare as honest witnesses to commend the fact of a murthering parricide. But notwithstanding, howsoeuer there were in them defects and corruptions to blemish and make them appeare vnhonest, yet in this are more and farre more grieuous: for compare them together, and see what inequalitie is betweene them. For first, neither did Iudith nor Eleazar lay vyolent hands vppon their owne Prince, as did this sauadge Monke vppon the person of Henry his Soueraigne Lord and Liedge: neither of them (I say) distayned their hands with the bloud of him to whom they had sworne any fealtie or obedience; neither was E­leazar to Antiochus, nor Iudith to Holofernes, but as to a stranger, and not so onely but as to a professed enemie, whom in the time of open hostilitie, for the benefite of our King and Coun­trey, wee not onely may, but must, and by discipline of warre are bound to endamage and annoy. Thus see I not what matter here was either to prouoke the Monke to so bloudie an execution, or els to helpe out Sixtus with his prophane Apologie. Second­ly, as they did execute their wrath vppon straunge and forraine Princes, enemies to their state and countrey, so likewise vppon the enemies of God and of his trueth. For well wee knowe that Antiochus did abrogate the circumcision, burnt the bookes of the lawe, erected Altars of abomination, and compelled the people to offer vp Swines flesh and vncleane Sacrifices vpon them: and what was the quarrell of Holofernes but a matter of religion? because the people refused to adore and reuerence Nabuchadnez­zar as a God: from which so grieuous inforcements and charg­ing of their consciences, who would not ieopard his life to release and set free his countrey? But neither had your holines nor that shaueling Frier any such cause of grieuance, as might exasperate [Page] and inrage him to such crueltie. For why, a Monke hath slaine a King, not a strange or forraine King, not a sworne or vowed ene­mie, not a King of a contrary worship or deuotion, but hee hath slayne his owne King, rightfully raigning, meekely ruling, and wisely gouerning, a King of his owne disposition, profession, re­ligion; without pitie cruelly, without conscience wickedly, with­out cause vniustly. Ah Sixtus, no maruaile is it though ye seeke to drench your swords in the bloud of protestant Princes, when ye spare not your neerest and dearest friends: full well ye knewe that Henry was a bird of your owne brooding, a Catholike of your owne Church: full well ye knewe that he had both faith­fully serued you, and studiously endeuoured to please you, when as (God knoweth) hee little regarded to please his Creator, and could yee not winke at some fewe offences, but must yee needes proceed to such rigour and extremitie? O pride and tyranny in­tollerable: how better were it to serue a Turke or Pagan, then to beare a burthen in your yoake, from whose rage and furie (when ye list to bee furious) neither King, nor kindred, nor loue, nor respect of religion can priuiledge or defend.

But Sixtus happely will say, he did not compare them for the honestie, but only for the difficultie and wonderment of the work: and certainly for ought I see hee standeth not much vppon the honestie thereof: enough it is for him to wonder at the boldnes of the aduenture, for no other commendation hee giueth to his Monke, then a man might well affoord to a ryotous and desperat ruffen. Therefore, since it cannot bee prooued to bee so honest, let vs trye what courage and valour, what difficulties and won­ders abounded in it, that it should bee not onely compared, but preferred aboue the hardie aduentures of Iudith and Eleazar, in regarde of whome, a base and ruffenly Fryer is not onely ioyned to susteyne the comparison as a competent match or corriuall, but most highly magnified as exceeding matchles and supereminent: for so sayth Sixtus, that albeit for zeale and valour of minde, and for the issue of the thing attempted, there were some resemblance or equalitie betweene them, yet for the rest there was no one thing comparable. But wonderfully hath [Page] his holines ouershot himselfe: for let vs suppose those ex­amples to bee as Canonicall as some would they were, and see then not onely to the persons themselues compared, but vnto the spirit of GOD how foule an indignitie is offered: when the holy Ghost in Scripture proposeth to our view some famous example as a patterne of imitation, it lightly com­mendeth such a one as no president of antiquitie before, ney­ther of the posteritie to come shall bee able to affoord the like: as, who can either rayse vp from the memorie of the dead, or summon out an example from men aliue to match with Iobe in patience, with Moses in meekenes, with Abraham in faith, with Dauid in courage, with Samson in might? And if Six­tus hauing searched through the Scripture for some rare ex­ample and mirror of magnanimitie, did picke out and choose Eleazar for the best, I would knowe what warrant his wor­ship had in a Cloyster of Monkes, a nest of Fryers, in a den of Diuells to shewe a better: but what did Fryer Clement so renowned or aduentrous that Eleazar came so short of him? If ye marke but the manner of proceeding and passing forward to the worke, Eleazar did farre surpasse him: for let Sixtus bee iudge and tell mée whether hée did more desperatly aduenture himselfe, which to breake into the middle of an Armie had no other way but as a knowne and open enemie through rankes and millions of men to make passage with his sworde, or hée who as a supposed friend came sneaking in a Fryers weede vn­armed, vnharnest, vnweaponed, with a fauning looke, with a let­ter of passeport in his hande, with a string of Beades at his side, with a Crucifixe at his breast, with all habiliments of his pro­fession, so as no matter of suspition, of feare, of doubt was mi­nistred to indanger him, I would knowe of Sixtus who did ad­uenture most. Yea but (sayth he) Eleazar was a profest Souldier, trained vp in armes and in the field, whereas our Monke was ne­uer brought vp in such broyles, and therefore in him it was more admirable whatsoeuer was atchieued. I answer agayne, that as hee was a Souldier, so his attempt was more martiall and Souldierlike, so was it executed without all colour in the [Page] forme and person of a Souldier brauely, by dint of sword vndaun­tedly, in the broade and open field valiantly: and who can admire a close and priuy murderer, whose practises are so abhorring both from humanitie, as nature detesteth them for abhomina­ble, and courage condemneth them as arguments of vndoubted cowardice, and certainely I see not what manhood is required to slaughter a man in his Chamber, which euery base and timo­rous minde may accomplish, yea euen he which cannot endure to see himselfe let bloud, for vnto such kinde of reuenge no man for shame proceedeth, but he who in great faintnes and weakenes of minde, continually meditateth of flight and escape: yea but saith Sixtus againe, Eleazar knew both his manner of death and place of buriall: why therefore should I thinke that his attempt was more couragious, for where the hope of life is lesse, the aduenture and courage vndoubtedly is more, but hee knew so certainely of his death, that he could likewise diuine of his graue; but hardly I brooke to heare of so foule an vntrueth, that your Frier was so sore afraide of certaine death, and vncertaine torments, for why, your factors and agents in the cause, had prouided a double me­dicine to salue that feare, for so wisely they wrought to prouoke this parricide to resolue vpon execution, that notwithstanding the aduenture in sight were perilous, yet both in regarde of that po­licy which they had at home contriued, as also of the furtherance and assistance which in the campe of the King they expected, there was a double comfort ministred; at home they had so pro­uided, that so many within the walls of Paris, as were either knowne, or suspected to be by nere affinity allyed, or by affection carried to fauour either the King or any his ayders and associ­ates, that so many should be apprehended, and laid vp as pledges and hostages, for the safe returne of the Frier, which doubtles would so bridle the fury of the Kings friends, that notwithstan­ding himselfe before were murdered, yet to ransome the liues and liberties of their friends, they would bee content to dismisse the Frier & send him back to Paris: againe they perswaded him, that in the Kings own campe there was abundāt hope of present assistance to be supplied, for if it so fel out that the King were dis­patcht, then so many of his traine as secretly fauored the League [Page] would be present, and at hand to assist him, but the contrary part would be so amazed at the suddaine alteration, that euery man would rather apply his wittes how to saue himselfe, then to exe­cute reuenge vpon the malefactor, and so our brother Clement could not choose but scape: this most infallibly is the trueth, this was the perswading and proceeding with the Frier, who in a fooles paradice, and conceite of a certaine returne, tanquam asi­nus ad caedem, went forward to his worke, which howsoeuer it suc­ceeded vnluckily, yet out of doubt better fortune was expected, in regarde of which expectation, I affirme that there was neither imminent danger, nor certaine feare: therefore could not the ad­uenture be so ventrous, that Captaine Eleazar with Frier Cle­ment should change a corselet to put on a cowle.

But as we haue compared him with Eleazar, let vs ioyne and match him with Iudith; I speak not of a matrimoniall coniunc­tion, for Clement was a votary, neuer wedded to a wife, neuer furnisht with any part of a family, saue onely a few children, but I speake of a ioyning in comparison, for what though compari­sons bee odious, yet Eleazar must goe downe, and Iudith must stoope to aduance a bloudy Frier to the skies; therefore as his holines had commended Eleazar, so dooth he likewise extoll Iu­dith, but both to that end that Clement might be superextolled, and commended aboue them both, for both men were inferiour to him, and many wemen haue come vnder him. But see how Six­tus extenuateth the fact of Iudith, which before he had so highly magnified, and all to enlarge the honour of a Monke; Iudith was a woman, and therefore more gratious, therefore for her sex and ex­cellent beautie, might shee bee more easily admitted into the presence of Holofernes; I smile to thinke how Sixtus tickleth at the re­membrance of Iudith, but who would not breake out and laugh, to see how hee beateth himselfe with his owne weapon, for if a Frier were therefore to be commended aboue a Souldier, if Cle­ment aboue Eleazar, for that being a man of peace, and neuer trained vp to the field, he had ventured as far as a profest Soul­dier, then doubtles by the same reason was Iudith to bee prefer­red before Clement, for that being a woman, and therefore by na­ture more timerous, shee attempted as much and more than hee; [Page] yea but consider that as she was a woman, so she was faire, and as her sexe on the one side did dispose her to feare, so her beauty on the other side made her secure; yea Sixtus, wee consider it very well, and knowe that in Rome the argument is forcible; ful well we knowe that your Lateran pallace was neuer so surely lockt, but a woman at midnight might boldly and freely haue ac­cesse. I let passe to speake of Iohn the twelft and mistris Rai­nera, of Pope Sergius and his Morozia: I come to the matter, wherein against the beauty of Iudith, I doo oppose the professi­on of Clement, for neuer was woman more welcome to Holo­fernes, then Monkes and Friers were to Henry. Ah silly man, I rue to speake it, his deuotion was fantasticall, his affection was ouer foolish to them, and longer doubtles had he liued, if hee had neuer loued, nor reposed any confidence in them, and that those caitifs knew full well, for which most in humanely they repayed him that il; therfore I say there was no cause why a Frier might not as securely aduenture himselfe into the hoast of the King, as did Iudith into the tentes of Holofernes: therefore consequently there was no cause why his exploite should be extold aboue hers, as farre more difficult and impossible; but what doo we speake of difficulties? Sixtus saith it was full of wonders, for after that let­ters of commendation from them of the contrary faction were fayned, which hee falsely saith were procured, see what a wonder fell out: Frier Clement passed out by that gate of the citie which lead vnto the enemies campe: O wonderfull, as if he should haue saide, he went but two miles when hee might haue gone ten, hee tooke the nearest way, when he might haue gone the farthest way about, whereas hee might haue passed out at a back or pofierne gate, and so might haue gone from thence to Rome, from Rome to Iericho, from Iericho to Vrsa maior, from thence to Tyburne, from Tyburne to the diuell, and from him with a dispensation to the campe of the King: yet he (I say) tooke the nearest way, euen passing out by that gate of the citie, which lead vnto the enemies campe: Monstrum horrendum, I thinke there was neuer such a wonder: why Sixtus doost thou wonder that he went not the far­thest way about? Or that hee went to the campe about such a worke, his feete being naturally so swift to shed bloud? Or doost [Page] thou wonder that through that gate especially hee should passe without examination, I should rather haue wondred if any had been so bold to examine him, considering that they who set him a­bout the worke were not so vnwise, but to take order for his safe conduct out of the citie, and so there was as free passage for him out of Paris, as there was for Iudith out of Bethulia; but see, see, here commeth another wonder; he did not onely passe through the gates of the city, but also through the campe of the enemies, through the seueral watches and sentinells, and through the garde which was next the body of the King; how say ye by this? Was not this a terrible wonder? His holines meruaileth that the Frier was so freely receaued in the enemies campe, that he was not examined, that hee was not killed, as though no man should looke vpon a Frier, but presently hee should drawe out his dagger and slabbe him: I answer his holines againe, that happely those watchmen and warders did not see him, perhaps he wēt inuisible: When the first dag was discharged at the Prince of Orange, a priest in Ant­werp had suborned a base scullian for the feate, to whome very charily he deliuered a stone of great valew, affirming that while hee had it about him, hee could not choose but goe inuisible, yea though he were in the Princes chamber; I knowe not whether your Frier had such a stone or no; but suppose hee had not, yet comming as an intelligencer for the campe, with letters of cre­dence from the friends of the King, in a Friers weede peaceably, with all counterfeit submission friendly, I knowe not why hee should not be as easily admitted into the Kings owne pauilion, as Iudith was into the tent of Holofernes; but this thing in Iudith was wonderfull, which his holines neuer considered, that not­withstanding she aduentured her selfe as farre as shee did, yet vn­polluted, vnhurt, vntouched, she returned home safe and aliue a­gaine, and if it had so fallen out with Clement, that after the mur­der committed hee had handsomely escaped and come away, then had it been somewhat, then had it been a wonder: but see the hard hap, when it came to the issue, when it stoode vpon the making or marring, either to proue a wonder or no wonder, why then the miracle was marred, the Monke was slaine: O that men would therefore praise the Lord for his goodnes, and declare what won­ders [Page] are done among the sonnes of men. But lift againe, me thinkes I heare Balaams asse speaking, the Pope is become a Prophet, and to commend this impious act, hee alleageth a pro­phecie of his owne, conspiring with the end and fall of the King, wee did heretofore with some griefe foretell that he was like to come to some strange and shamefull end: how can wee now but accept his censure vpon the fact, who did so diuinely prophecie and foretell of the fact: but will ye not beleeue that his holines did so prophe­cie? Wil ye require our witnesses? Wil ye put vs to our proofes? Why then we call to witnes the Cardinalls of Ioyeuse, of Paris, and of Lenoncort. Ah Sixtus, thou canst not so deceaue vs; the signes are many, the proofes are too pregnant against you; your self fore­told his end: we beleeue it, for wel might you diuine of his death, whose death your selfe had contriued, and yet bee no more a Pro­phet, then a Iudge which sitteth vppon the bench, and saith, this thiefe shall dye to morrow, not because hee seeth it by diuination, but because it is in his hand to acquit or condemne him, and so. I may iustly say, that Sixtus did not Prophecie but threaten: for if eury prediction should make a Prophet, then should the diuell bee a great one, who beholding the necessary concurrence of the cau­ses, dooth many times foretell aright of the effects; in this order (Sixtus) and in no other didst thou Prophecie: I apeale to thine owne conscience, when the first relation of the Guize his death was made, when the first newes were brought, didst thou not then vow thy selfe to auenge it? Didst thou not afterward contriue the meanes to work it? Didst thou not encourage the Leaguers to it? Didst thou not promise a perpetuall pardon to him that should attempt it? And being now done, hast thou not endited a sweete Apology for it? And yet who now is Sixtus? Whome shall men say that he is? Is he not Elias, or some one of the Pro­phets? But not he alone, but many other did thus Prophecie, a­mong whom let Gregory himselfe be one, who as he now succee­deth Sixtus in his seate, so did he exceede him in the murder, for which by a French Cardinall, his holines is now notoriously ap­pealed; Thus treacherie and murder is impaled with a triple crowne; thus traitors and murderers sit in Peters chaire: beside, we are to note that he did not onely and barely Prophecie it, but [Page] with some griefe and feeling of his fall: alas poore Sixtus, how forely his heart was grieued? But shall we pittie him then, or shall wee rather disdaine and detest him? Foule hipocrite and Crocodile as thou art, couldst thou weepe for him, when as thou didst intend so mortally against him? Full well thou mightest haue redressed that griefe, if thou hadst been truely aggrieued; but as Absolon feasted Ammon, and Iudas kissed Christ, so didst thou lament his fall; for if thou didst indeede lament it, what mo­ued thee to endite so triumphing an Apology vpon it, and to erect a Trophe, where greater cause was to write an Epitaph? Why didst thou debarre him from all dirges, masses, and trentalls, from al dead mans rites and funerall solemnities? Did the feare of the losse so afflict thee, and could the losse be so pleasing to thee? Fie Sixtus, fie, dissemble not with the world, thy hipocrisie is too manifest, thou didst not prophecie, thou wast not aggrieued, nor canst thou so easily bleare our eyes.

Hauing thus foolishly mooted and declamed of thine own pro­pheticall spirit, thou preparest at length by a personall inuectiue to disgordge thy gall agaynst the King, by the impeachment and defamation of whose honour thou addressest thy selfe to conuince the execution done vpon him for iust and warrantable, His great offences, his shamefull death, his finall impenitencie: but albeit I must in part confesse some of these as true, yet I loath to see thee raking in the dust of a dead mans bones, whose sinnes if they ought to be buryed in silence, much lesse should they be misrepor­ted and maliciously amplified. Wee confesse the offences of the King were grieuous, and heynous, and of necessitie we must con­fesse what all the world so euidently sawe, because the sinnes of Kings and Princes cannot be vnseene; neither can a citie bee hid that is set vpon a hill: but neuerthelesse, we doo not acknowledge those for sinnes in wreake and reuenge whereof this direfull tra­gedie was performed. For shall we say his Maiestie did offend in executing iustice vpon that recreant Guize, a furious and brayn­sicke rebell, together with Lodwicke his brother then Cardinall of Lorraine? As though a King may not correct the misdemea­nour of his subiects, but an Italian Priest shall step out to coun­termaund and controll it: but how had the Guize then misde­meaned [Page] himselfe, or wherein had he passed beyond his bounds? Ah God, is that now called in question? Or shall wee now begin to endite him, at whose boldnes & rebellion all Kings in Christen­dome for these twentie yeares haue stood amazed? whome ney­ther reuerence of authoritie, nor feare of lawes, nor law of nature could keepe within his bounds. But let that goe, wee speake of later attempts, euen of the treacherie which then he intended a­gainst the King when he was apprehended and murthered, which vndoubtedly hee had effected, had not his brother Charles d' Maine opened & disclosed it before. Yea, but suppose the Guize had offended, yet was it tyranny without formall and iudiciall processe of lawe preceding to fall to execution. Indeede ( Sixtus) it is true when delay is voyd of danger: but if a route of theeues haue so beset my way as I must eyther immediatly slay, or be im­mediatly slayne, I hope there is no lawe agaynst me if in that di­stresse I neglect the triall of lawe, and worke out my deliuerance with my sword: for that is a law which we haue not learned, not receaued, not heard, but a lawe which wee haue suckt out of our mothers breasts, in which we were not informed, but bred; not instructed, but inspired; not by discipline composed, but by na­ture prepared, that no honest way of defending our life and state should bee left vntryed; and shall wee then condemne the speedie execution vppon the Guize and Lodwicke his brother for vnho­nest, which could not bee one day deferred without indaungering the life and dignitie of the King? No (Sixtus) no, we confesse the offences of the King were grieuous, yet this was no offence: but if we list endite him, wee could vbrayd and charge him with mat­ters of greater moment, which albeit wée are loath and grieue to doo, yet in regard of that Antichristian tyranny which in his life he practised, and for which he was punished in his death we may not be ouer silent, and so much the lesse for that we would prouoke ye to repentance, least as ye haue excéeded him in his sinne, so ye re­ceaue a greater measure of iudgement.

When in his life tyme we called to minde how sorely and bit­terly he did afflict the Church, how freely he suffered the confede­rates of the League to assault and insult vpon them, and how of­ten himselfe had personally vnsheathed his sword agaynst them, [Page] we could not expect but that though God winked for a time, yet in time he would manifest his iudgements on him, and when the fulnes of time was expired it fell out as wee feared: for so soone as in his last Parliament holden at Bloys, he had most wickedly vaunted of his victories agaynst the Church, and boastingly re­ported what harme and scath hee had done them (which was in deed the fulnes of his sinne) this vengeance immediatly fell vpon him, euen as Sixtus himselfe (a strange thing to consider) within lesse then a yeare after his Apologie and triumphing in so noto­rious a murther, was dispatcht and taken out of the world: beside, we could report how he secretly encouraged the Leaguers to effu­sion of bloud, how himselfe was vp in armes before the walles of Rochel, and that for no other cause but for the Gospell: and that which neuer will be wiped out, how at that notable occision and famous slaughter, surnamed the great massacre, being but a strip­ling boy hee bathed and embrued his hands with innocent bloud, which doubtlesse hath since béen so well repayed vpon the heads of the murtherers, as fewe of them consorted in the worke whom God did not after marke out with some notable iudgement, in so much as euen the Catholiks themselues haue obserued that most of them came to euill ends: some of them being afterward endi­ted, conuicted, and hanged vp for malefactors: others desperatly murthering and hanging themselues, and they who were inriched by the spoyle dying so beggerly, so miserable and poore, as not a peny was left to buy a halter: but for thē who were the slaughter-masters and ringleaders of that ryot, it is playne and manifest how God hath plagued and scourged them, considering how the Guize himselfe was prickt & stabd to death, the Duke of Ioyeuse was slayne in the battaile at Coutraz, the late King Henry mur­thered with an infectious knife, and Charles the 9. his brother (as some say) poysoned, or dyed as others report of a fluxe of bloud, which at his mouth, his eares, and nostrils, yea at euery passage both vpward and downward issued from him, euen as it were vo­mitting out in his death the bloud which in his life hee had so e­gerly suckt: and certainly God plagued the house of Valoys, for that of foure brethren, wherof three successiuely raigned, no seede was left to sit vpon the throne: I speake not of the Marshall d' [Page] Retz, of Catharine d' Medices Queene Mother and monster of France, nor many other moe, whose deaths albeit they were sus­pected, yet for that they were doubted I leaue them as matters of vncertaintie. But wonderfull it is to consider, how manifestly God alwayes auenged himselfe vppon the Leaguers and other French persecuters: During the rage and furie agaynst the Saints which were in Prouence, in Merindol and Cabriers, which was soone after the yeare 1530. how did God note out the chiefe persecuters with some apparant & memorable iudgement? The Lord of Reuest high President of y ^e Parliament at Aix ran mad and dyed, Lewis d' Vaine was drowned in the riuer of Du­rance, Bartholomeus Cassaneus was striken with a sodayn death, Miniers Lord of Opede being not able to voyd it was burnt with his owne vrine, and with much impatience and blasphemie con­sumed away, Ihon de Roma a Iacobine Monke and chiefe In­quisitor in this persecution rotted peece meale, and dyed in such stench, as being dead men were fayne with a hooke to dregge him into a ditch: Soone after all this succéeded Henry the second King of France, a grieuous oppressor of the Church, who aduan­cing himselfe at the Turney, was striken with a speare into the brayne and dyed: after him succeeded Francis the second, who af­ter one yeares raigne and little more, was taken away by an Im­postume in the head. I speake not of Francis the olde Duke of Guize, who was slaine by Poltrat with a dag before Orleans, neither of the Marshall of Saint Andrewes who dyed before Dreux, nor of the Constable of France who was slayne at Paris, nor speake I of the late Cardinall of Lorraine shamefully strang­led with a corde, nor of Francis of Valoys, whom some report to haue dyed of a venereous contagion; others gather by the ar­raignement of the Lord of Salceede that he was subtilly and se­cretly made away: but as they were profest enemies and persecu­ters of the Church, so were they scourged for their crueltie: and what shall befall the remainder, since of so cursed a crue so many still remayne, I cannot, I dare not prophecie: but sure I am that God is iust, and will not tolerate so foule offenders to triumph in impunitie.

Neuerthelesse, what I haue sayd, to this ende haue I sayd it, [Page] that all the world might see that they were not the offences you dreame of, for which GOD deliuered vp this King to so open a iudgement, not for reciding or falling away from you, but rather for cleauing too fast vnto you, for that foolish and indulgent loue he carried toward you, and for his mortall hate agaynst y ^e Church and Saints of God, whom as with other he persecuted, so with other he perished: so that whatsoeuer his offences were, wee all confesse he was a grieuous offender. But how then? shall Peters successor therefore say to a Monke, as the holy Ghost sometyme sayd to Peter, Arise and kill? Was there no choyce, no discre­tion, no difference to bee made? Act. 10.13. Harke (Sixtus) a Poet can teach thee wit: Etsi ego indignus qui haec patiar tu tamen indignus qui faceres: Euery man is not meete to execute iustice vpon euery offender: suppose thy father had deserued death, yet art thou an vnfit man to appeale him, but more vnfit to bee his executioner. What if Saul deserued to bee depriued of his kingdome, yet was not euery priuate man to lay vnhallowed hands vppon him: and graunt wee that Henry had heynously offended, will it therefore in reason followe that euery miscreant Monke shall dare to pray vpon him? Saint Paule could not beare it that a Bishop or man of a spirituall profession should be a striker, and may he be a mur­therer? Nay, your selues deliuer vp to the secular authoritie, 1. Tim. 3.3. whō before ye haue for heresie endited and condemned, to shew that ye may pollute your hands with no bloud, no not of most capitall transgressors, and may yee bath your hands in innocent bloud? We knowe he had highly offended the Maiestie of GOD, but in regard of you we dare auouch him innocent. But suppose he had as deepely offended you; the positiue lawes giue this fauour to an offender, that notwithstanding hee hath been alreadie arraigned, endited, condemned, and at the place of execution stand readie to be executed, yet he that shall offer violence to slay him, shall stand as lyable to lawe as if he had slayne another man. Is there such fauour affoorded to an offender after iudgement, and may ye mur­ther him whom ye neuer condemned, neuer conuinced, neuer ac­cused? It was requisite that before your rigorous and deadly execution, ye should depose and depriue him from al kingly titles and authoritie; did ye euer so depriue him? It was expedient that [Page] before that depriuation yee should first excommunicate him, for while he was a member of the Church he must néedes be the head of his kingdome; did yee euer excommunicate him? Before yée could proceed to the Ecclesiasticall censure agaynst him, ye should first haue conuinced him as worthie of it; did ye euer so conuince him? Where was hee conuented? when was it pleaded? who were the witnesses? what were the crimes obiected against him? Forsooth he refused to assist the quarrell of the League: a shame­full vntrueth; he onely preuented the practises against his person, which were coloured by the quarrell of the League. Yea but he caused the Guize be slaine who was y ^e Champion of the Church: good reason there was to doo it, because the Champion of the Church had conuerted his forces which were bestowed for the Church defence, to maintaine & vphold a ciuill quarrell, as name­ly the subuersion of the king, and inthroning himselfe in the king­dome: beside all this, I speake not of that foule indignitie which he offered the King when he forced him out of Paris, such a pre­sumptuous and trayterous deede as could not bee punished with lesse then death: but howsoeuer the King had trespassed, yet being a King he ought to be solemnely endited, and not secretly bought and sould: his cause should be formally heard, and not closely smo­thered; his iudgement should be publikely notified, and not in a corner contriued; & his person should be arrested, not murthered.

Notwithstanding, sith God in his secret counsaile had so de­creed it, let vs beare it as we ought, and lay the fault of so foule a murther where in right & equitie we ought. You did foretel it that he was like to come to some strange & shameful end: but whose was the shame? a riotous ruffen hath beset the way, an innocent is in­trapped, his mony is takē, his life lost, his body shamefully māg­led, say foolish Apologizer; whose is the shame? Is this a proofe to approue the murder of a King? Suppose y ^e tower of Silo had fal­len vpon his head, is he therfore a greater sinner? I tel ye no; hast thou not read it that al things come alike to all, and that the same condition is to the iust and to the wicked, and that many times the wicked liue in prosperity and dye in peace, that their horne is exalted as the Cedar in Lebanon, as Tabor among the moun­taines, when iust and vpright men are as a bottle parcht in the [Page] smoake, when such as Iob ly scraping vpon a dunghill; did not Pilate sit vpon the bench, when Christ stoode at the barre? were not the Apostles martyred, the Prophets murdered, the sauiour of the world crucified? All cut off by strange and shamefull ends; yet no man can conuince either him for a Sinner, or them for ma­lefactors, and why then should Henry so dying be adiudged to die a reprobate? Ah Sixtus, now doost thou speake as Antichrist, now doost thou vsurpe the sword and seate of Christ: art thou al­ready come to iudge the quick and dead? Is there no remission for his sinne, no pardon to be expected, no praiers to be powred, no hope but hell? Uile murderers, how delight ye in bloud, not content to kill the body, but to adiudge the soule; did yee see his soule descending to the lower partes? did ye heare him desperate­ly crying, my sinne is greater then I am able to beare? Did yée heare God pronounce the sentence vpon him; depart accursed? but where then is Sixtus, and where is Clement, if Henry be in hell? full well ye teach vs to despaire of your selues, who ende­uour to rob vs of so rich a hope: but rather had I yee should burne me for an heretick at a stake, then enroll me for a Saint in your Calender: vncharitable & vnchristian wretches, condemning for reprobates vnto euerlasting death, whose names God hath writ­ten in the book of life, and canonizing for martirs, whom Turkes and Pagans would detest as murderers: but what ground had Sixtus to charge him with finall impenitency? Who euer saw so deepe into his soule? Who knew what sobbes, what gro­ning, what secret griefe might harbor in his heart? But neither did hee sorrow so in silence, as no signe of repentance was left be­hinde: in the presence of the standers by (who with watery eyes beheld him) he made an humble confession of his faith, powred out his praiers to God, receaued the Sacrament, confessed himselfe to a Frier, desired pardon for his sinne, besought God if it might bée, to lengthen his dayes, that for his life past, hee might make some amends: sée, sée, what signes of impenitencie, what tokens of distrust are here? After that, bethinking what might become of his people, he bequeathed them into the hāds of Nauarra, whom he specially charged to be carefull ouer them: yea but he cried for vengeance vpon the authors of his death, euen a little before [Page] his death: So cried Dauid vpon his death-head against Ioab and Shimei, 1. Kin. 2.5 8 charging his Sonne Salomon, that for the offences they had committed against him, hee should not suffer them to goe to their graues in peace, and yet was Dauid neuer charged with im­penitence, as Henry is for the same reason; ye might first haue in­quired whether it were in his hands to pardon them or no, for Da­uid doubtles if he could haue pardoned Ioab or Shimei, had neuer exclamed for vengeance on them, but it lay not in his power to pardon them: such offences as are committed against our priuat state, or particular person, wée may and must forgiue them, yea though they be seuenty seauen times committed, but an indigni­ty offered to the person of a King, toucheth euen God himselfe, because they represent the maiesty of God, for which God graceth them with a title of his owne, Psal. 82.6. I haue said it, yee are Gods: there­fore in reason, the remission of such offences must be resigned vp onely to God; could not Dauid pardon Shimei, which had but barely railed on him, and must Henry either pardon a crue of dam­nable conspirators, which so prophanely murdered him, or must he be adiudged to dye impenitent? But how know ye he did not pardon them? Because he coniured Nauarra, and such as stoode about him, to take vengeance of those whome he surmised to bee the authors of his death: yea so he might, and yet pardon them to, for when Christ saith, forgiue, his meaning is not that euery notori­ous offender, should be acquit from outward censure of lawe, for that were to peruert iustice, and to ouerthrow all ciuill discipline; but to forgiue him, is to intreate God for him, that his body being punished to the example of other, his soule at the great iudgement might be saued: and certainely if he might punish a traitor in his life, I see no reason why he might not as well doo it at the poynt of death, for why, the time cannot alter the nature of the action, but if it were iniustice to remit him before, hee could not with equitie pardon him then; therefore well might he say to Nauarra as Da­uid said to Salomon: Suffer not those murderers to goe to their graue in peace, & yet be translated to Heauen as Dauid was, wher­of wee nothing doubt, but though his sinnes were as red as scar­let, & his hands all steyned with the bloud of Martyrs, yet through the aboundant grace of him, who forgaue vnto Paule those many [Page] afflictions he said vpon the Church, we assure our selues that mer­cy is shewed vnto him, and all is washed away as white as snowe: yea but what will ye say, if beside all this he bequeathed the succes­sion of his Kingdome to Nauarra, a pronounced and excommunicate heretick, must we not then say he dyed in his sinne? Yea there is your griefe, that is it that galleth you: but why should Nauarra be excluded, or what should defeate him of his lawful inheritance? Because forsooth, yee had proclaymed him for an heretick, and throwne out a thunderbolt against him; we know ye did, and well we remember how your chiefe agent the Guize, being suborned and set on for the worke, went about by an assembly of the estates holden at Bloys, to cause him to be publikely declared, as vncape­able of al temporal inheritance and succession in France, we know ye expelled and cast him out: but what saith Saint Gregory, saepe qui foras mittitur intus est, & foris est qui intus retinetur: it may fall out that Ionas shall be cast out of the Ship, when Cham shall be reserued in the Arke, and yet neither the Arke retaining the one shall make him a member of the Church, nor shall the Sea swallowing vp the other, exclude him from the presence of God: the Pope is like a waspe, no sooner angry, but out commeth a sting, which being out is like a fooles dagger, ratling and snap­ping without an edge, and though sometime their censure hath been forcible, yet in these degenerate times, since their first defecti­on and apostacy, they haue stoode in the holy place as idolls, keyes they haue and open not, stings they haue and prick not: the Pope did sometime excommunicate the Florentines, when the lawyers notwithstanding pronounced his excommunication voyde; and if your censure against Nauarra were as iust as it was famous, why did ye not then satisfie the challenge, which both he and the Prince of Conde demaunded at your hands, wheras immediatly after the sentence of excommunication passed out against them, they called for a general counsaile of christian Princes and Prelates, wherein they promised themselues in person to debate, and that hand to hand against your holines, whether the sentence so passed out a­gainst them were lawfull, and vppon lawfull causes pronounced, which challenge as it was published to the whole world, so was it fastened vpon your pallace gate in Rome, and yet after so foule [Page] a refusall, and shunning of triall ye shame not still to crie out, a pronounced heretick, an excommunicate heretick; indéede we must confesse yee haue offered him triall, but such as neither the true Church doth willingly incline to, neither trueth it selfe will bée decided by, when the word faileth ye fall to the sword; how often haue ye since that time prouoked him? Since the yeare 1586. fiue seuerall armies haue yee brought into the field against him: thrée in Guyen and Poictu, and two in Daulphin and Auergne: I speake not of the battaile at Coutraz, 1587. nor of the sundry inrodes and incursions, wherewith since his first inuesting with the Crowne, ye haue forreyed out against him; thus ye trie out the trueth, defend your faith, and maintaine your cause: but good God, how hast thou deliuered him from their hands, euen as a bird esca­ping out of the snare of the fowler? When there was for nomber no equality, for humane power no proportion, when nothing was left to increase any expectation or hope of victory, then didst thou cause him to triumph ouer their tyranny, as Dauid treading vpon the carkas of Golias; which extraordinary fauour of God, if it were but ordinarily considered, it would turne the fury of a nom­ber into loyaltie and obedience, and teach them to know, that euen the angells in heauen are vp in armes to garde him, against whom they haue caryed armes so long; but God hath blinded their eyes, that they should not sée: I speake it to your shame, ye frantick and vnbridled Frenchmen: whome haue yee thus mortally pursued? Whome doo ye as yet with daily endeuour persecute? The world is witnes that France neuer bred such a flower: would yee haue a martiall Knight? why then behold Nauarra, behold him (I say) after 20. yeares trouble, (the siege of Troy twise told) still con­quering and suruiuing, valiant in armes, patient in labours, mer­cifull in victories, politick, successefull, aduentrous, a perfect soul­dier at all pointes; search but your Chronicles, and tell me, if Charles the great were euer greater; would ye haue a perfect and accomplisht gentleman? why thē behold him, whose princely com­portment and behauiour, staineth all Spanish Magnificoes, all I­talian Machiauellists whatsoeuer, a man deepely instructed, ciui­ly nurtured, royally descended, honestly disposed, a man affable without dissimulation, wise without subtilty, religious without [Page] hipocrisie, meek, liberal, modest, and euery way a Gentleman; but would ye haue a catholick? then stay a while, put vp your swords, and he wil proue himselfe a catholick, let but a synod be assembled, a counsell called, let both parts speak, and the world shal soone see who is a catholick; in a word, will ye haue a King? then looke vp­on Nauarra; to you I speake you rebellious Leaguers, which band your selues together against the Lord and his annoynted, which eate vp Gods people as bread, and chop them in peeces as flesh for the Caldron; to thee I speake thou great Leuiathan, thou that dwellest in Lebanon, and makest thy nest in the Cedars, ye are the men which trouble Israel: but behold the time is at hand wherein God will bring agayne the captiuitie of Sion, and deliuer his Church as a brand taken out of the fire: your sinne is now at the height, your desolation draweth neere: alas, the great citie Babylon, the mightie citie: Babel must come downe and sit in the dust, the daughter Babel must sit vpon the ground. Did Charles of Burbon lay siedge to Rome? did he sack your citie? and cause your Pope to be led as a prisoner? Take heede of Henry of Bur­bon; the house belike is fatall: beside, I tell ye it is ominous that the conductor of your League the Duke of Guize was slayne vpon Nauarraes birth-day, men will shrewdly think that the com­ming in of Nauarra will be the casting out of the Guize, and take vp a by-word (I feare me) Vbi Nauarrenus incipit Guisij desi­nunt: as if the exaltation of y ^e house of Burbon should be the ruine of Romish Leaguers and of Rome, which God in his good time will accomplish: And though he stay a while, yet sure wee are he sleepeth not: and though as yet their abhominations defile the Temple of God, yet a time shall come when their idolatrie shall be rooted out, when thornes and thistles shall growe vppon their Altars, then shall Sion appeare in perfect beautie, fayre as the Moone, pure as the Sunne, and terrible as an armie with ban­ners; which God for his Sonne sake, for his mercies sake, for his Churches sake speedily accomplish: come Lord Iesus, come quickly, O Lord make no long tarying.