A
REFVTATION
of
Father
Cottons
declaratorie
Letter
to
the
Queene
Regent
.
That
the
doctrine
of
the
Iesuites
approues
and
maintaines
the
Parricide
of
Kings
,
and
the
Rebellion
of
Subiects
.
CHAP.
I.
THat
we
may
take
all
rubs
out
of
the
way
,
and
fully
cleere
the
doubt
in
question
:
it
will
not
proue
vnnecessarie
to
search
out
,
and
discouer
the
dependances
of
the
matter
in
hand
,
till
wee
arise
to
the
head-spring
it selfe
.
Wee
finde
it
registred
in
the
French
History
,
that
in
the
yeare
1407.
Lewes
Duke
of
Orleans
,
brother
to
King
Charles
,
the
sixt
of
that
name
,
the
22.
of
Nouember
in
the
twilight
,
was
slaine
by
Assassinates
,
hired
to
that
purpose
by
Iohn
Duke
of
Burgundie
,
who
then
contested
his
right
to
the
Regencie
against
the
said
Duke
of
Orleans
:
but
the
Duke
of
Burgundie
being
no
way
able
to
inuent
any
colourable
varnish
for
the
shifting
off
the
fact
,
grew
bolde
to
maintaine
in
the
presence
of
the
Princes
of
the
bloud
,
and
Officers
of
the
Crowne
,
that
what
was
acted
by
his
command
,
was
honourable
and
iust
;
and
thereupon
set
a
worke
Iohn
Petit
Doctor
of
Diuinitie
,
by
birth
a
Norman
,
who
publikely
defended
,
that
both
by
the
Law
of
God
and
man
,
as
well
Canon
as
Ciuill
,
it
was
lawfull
for
any
man
to
make
away
a
tyrant
,
and
that
by
any
meanes
;
whereupon
the
matter
was
so
carried
,
partly
through
feare
of
violence
,
and
partly
by
strength
of
perswasion
,
that
the
course
of
Iustice
for
that
time
was
stopt
,
and
nothing
done
.
At
that
time
there
liued
in
Paris
,
Iohn
Gerson
Chancellour
of
the
Vniuersitie
,
a
man
of
no
meane
learning
,
(
as
that
age
afforded
,
)
who
strongly
opposed
himselfe
to
the
fore-mentioned
proposition
of
Iohn
Petit
,
insomuch
that
not
long
after
a
generall
Councell
being
held
at
Constance
,
Gerson
was
imployed
thither
as
Ambassadour
from
Charles
the
sixt
,
hauing
in
his
instructions
expresse
charge
to
propose
that
conclusion
to
the
Fathers
of
the
Councell
,
by
them
to
be
further
discussed
and
censured
:
where
both
parties
being
indifferently
heard
what
could
be
obiected
on
either
side
,
the
Councell
in
their
fifteenth
Session
,
condemned
the
opinion
of
Iohn
Petit
as
hereticall
,
the
Canon
begins
thus
:
Quilibet
Tyrannus
,
&c.
plainely
defining
that
it
no
way
rightfully
fals
within
the
compasse
of
the
Subiects
reach
,
to
set
vpon
the
person
of
his
Soueraigne
,
vnder
pretence
of
curbing
a
Tyrant
.
This
erroneous
Doctrine
hauing
beene
now
a
long
time
quenched
as
it
were
,
and
buried
by
the
authoritie
of
this
Councell
,
is
now
againe
enlightened
and
set
a
foote
by
the
Iesuites
,
but
vnder
the
cloake
and
colour
of
Religion
,
that
is
to
say
,
when
it
shall
be
iudged
necessarie
to
make
away
a
King
for
the
good
of
the
Church
:
to
this
purpose
they
haue
published
diuers
discourses
,
in
which
they
permit
and
incite
the
Subiect
to
kill
his
Soueraigne
,
when
his
Regall
power
degenerates
into
tyrannie
.
Peter
Ribadenera
a
Spanish
Iesuite
venteth
this
doctrine
,
in
a
booke
which
he
hath
written
of
Religion
,
and
the
vertues
of
a
Prince
,
speaking
thus
of
the
parricide
of
Iames
Clement
:
For
as
much
as
the
resolution
which
Henry
the
third
tooke
vpon
him
,
was
the
aduise
of
a
Politician
,
and
a
machia●elist
,
not
conformable
to
the
rules
of
our
Sauiour
;
behold
the
reason
,
that
by
the
iust
iudgement
of
God
,
the
said
Henry
was
made
away
by
the
hand
of
a
simple
young
Monke
,
and
dyed
by
the
stroke
of
a
knife
.
Carolus
Scribanius
a
Flemish
Iesuite
,
who
by
an
anagrammatisticall
inuersion
of
Letters
,
cals
himselfe
,
Clarus
Bonars●ius
,
hath
written
a
Booke
,
which
he
entitules
,
Amphitheatrum
honoris
:
in
which
hee
stoutly
maintaines
the
same
murthering
position
.
Lib.
1.
Cap.
12.
where
he
thus
speakes
:
if
it
so
fall
out
that
a
Denis
,
or
a
Machanidas
,
or
an
Aristotimus
,
monsters
of
their
ages
,
oppresse
Fraunce
,
shall
not
the
Pope
haue
power
confidently
to
encourage
against
them
some
Dion
,
or
Timoleon
,
or
Philopoemen
;
that
is
to
say
,
tamers
,
and
quellers
of
tyrants
?
and
a
little
after
speaking
of
a
tyrant
wasting
Fraunce
,
What
?
will
no
man
take
armes
against
that
beast
?
will
no
Pope
set
free
that
noble
Kingdome
from
the
stroke
of
the
Axe
?
where
obserue
,
that
he
speakes
not
in
that
passage
of
an
vsurper
,
Nullus
in
hanc
belluam
miles
erit
?
nullus
Pontifex
nobilissimum
Regnum
securi
eximat
?
but
of
a
lawfull
King
,
who
vnlawfully
vseth
his
power
.
Bellarmine
in
his
second
Booke
against
the
King
of
England
,
condemneth
treason
and
conspiracie
against
Princes
,
but
in
such
captious
and
ambiguous
termes
,
that
vpon
the
matter
he
seemes
to
approue
it
,
and
incite
men
vnto
it
,
by
commending
the
Iesuite
Garnet
,
that
being
acquainted
with
the
conspiracie
against
the
King
of
England
,
by
the
confessions
of
the
Traytors
,
he
would
not
disclose
it
,
his
words
are
these
;
Wherefore
was
Henry
Garnet
,
a
man
vnmatchable
in
all
kindes
of
learning
and
holinesse
of
life
,
so
punished
in
the
highest
degree
,
but
onely
because
hee
would
not
detect
that
,
which
with
a
safe
conscience
hee
could
not
?
See
then
here
the
doctrine
of
the
Iesuites
,
which
is
this
:
that
if
a
man
disclose
vnto
them
his
purpose
to
kill
the
King
,
he
ought
to
conceale
it
,
and
rather
suffer
the
King
to
be
killed
,
and
the
kingdome
to
be
ruined
,
then
to
breake
vp
the
seale
of
confession
:
an
opinion
which
the
Sorbon
holds
not
,
it
being
of
the
Law
of
God
to
be
loyall
to
our
Soueraigne
,
and
of
the
Law
of
Nations
to
hold
the
receiuer
of
stolne
goods
as
guiltie
as
the
theefe
,
The
same
Iesuite
Bellarmine
,
and
together
with
him
,
the
whole
troupe
of
that
societie
,
generally
defend
,
that
the
Pope
hath
power
to
dispose
of
kingdomes
,
to
bestow
them
as
he
shall
see
fit
,
on
whom
it
shall
please
him
,
and
to
stir
vp
the
Subiects
to
rebell
against
their
Prince
,
by
vnloosing
them
from
their
sacred
bond
of
allegiance
:
his
words
are
these
,
in
his
sixt
Chapter
and
fift
Booke
,
De
Pontifice
Romano
:
The
Pope
may
dispose
of
Kingdomes
,
taking
them
from
one
,
and
giuing
them
to
another
,
as
being
the
Supreame
Prince
Ecclesiasticall
:
and
the
Iesuite
Gretzer
in
his
Booke
entituled
;
Vespertilio
haeretico-politicus
,
pag.
159.
We
are
not
such
dastards
,
that
we
feare
openly
to
affirme
,
that
the
Pope
of
Rome
may
,
if
necessitie
so
require
,
free
his
Catholike
Subiects
from
their
oath
of
fidelitie
,
if
their
Soueraigne
handle
them
tyrannically
:
Nay
,
the
same
man
addes
in
the
same
place
,
that
if
the
Pope
doe
it
discreetly
and
warily
,
it
is
a
meritorious
worke
.
Consider
here
this
new
and
vnknowne
kinde
of
merit
,
by
raising
sedition
,
and
commanding
disloyaltie
,
from
whence
must
necessarily
issue
,
attempting
vpon
the
person
of
the
Prince
:
for
in
such
a
rebellion
it
is
to
be
presumed
that
the
Prince
will
take
armes
to
safeguard
himselfe
,
and
oppose
force
to
force
,
which
cannot
possibly
be
done
,
without
manifest
hazard
of
his
life
.
Tolet
in
his
first
Booke
of
the
instructions
of
Priests
,
that
Subiects
are
not
bound
to
keepe
vnuiolate
their
oath
of
allegiance
to
an
excommunicate
person
:
and
againe
,
which
rule
if
we
admit
as
true
,
we
must
consequently
hold
that
Henry
the
third
was
no
King
;
and
he
which
killed
him
,
killed
no
King
.
Mariana
,
another
Spanish
Iesuite
,
hath
set
forth
a
Booke
,
De
Rege
&
Regis
institutione
,
first
printed
at
Toledo
,
by
Peter
Roderigo
,
in
the
yeare
1599.
and
and
since
againe
at
Mentz
,
by
Balthasar
Lippius
in
the
yeare
1605.
in
the
sixt
Chapter
of
this
Booke
,
after
hauing
commended
Iames
Clement
,
that
he
had
beene
instructed
by
Diuines
,
with
whom
he
consulted
in
that
point
,
that
it
was
lawfull
to
kill
a
Tyrant
:
and
thereupon
describing
how
the
young
Frier
gaue
the
deadly
blow
,
Insignem
animi
confidentiam
,
facinus
●●emorabile
!
O
excellent
confidence
of
Spirit
!
O
memorable
fact
!
And
a
little
after
speaking
of
the
same
murtherer
,
amidst
the
blowes
,
and
the
wounds
which
he
receiued
,
he
continued
full
of
comfort
,
as
hauing
redeemed
with
his
bloud
,
the
liberty
of
his
Country
,
and
hauing
●lai●e
the
King
,
he
purchased
himselfe
great
renowne
,
in
expiating
the
death
of
the
Duke
of
Guise
,
(
treacherously
made
away
)
by
shedding
the
bloud
Royall
;
Thus
dyed
Clement
,
being
about
twenty
foure
yeares
of
age
,
a
young
man
,
of
nature
gentle
,
not
tough
of
body
,
but
that
a
higher
power
actuated
his
vigor
and
courage
.
Thus
speakes
this
Iesuite
,
and
in
the
same
Chapter
speaking
of
a
lawfull
King
,
to
whom
the
Subiects
haue
passed
their
oath
of
allegiance
,
hee
sayes
:
If
he
peruert
the
Religion
of
the
Land
,
or
if
he
draw
the
common
enemie
into
his
Country
,
he
that
labouring
to
satisfie
the
publike
desire
,
shall
assay
to
kill
him
,
shall
in
my
iudgement
,
not
doe
vniustly
.
In
the
Chapter
following
,
hee
steppes
yet
one
degree
farther
;
in
which
hee
allowes
the
poysoning
of
a
Tyrant
as
iust
and
lawfull
:
notwithstanding
it
is
worth
the
while
to
marke
the
nicenesse
of
the
man
,
and
how
precisely
those
of
his
hayre
obserue
their
cases
of
conscience
:
for
fearing
least
by
poysoning
the
Tyrants
meate
or
drinke
,
hee
should
by
that
meanes
be
enforced
to
make
himselfe
away
,
Mariana
brings
this
remedie
:
For
mine
owne
part
(
saith
hee
)
I
would
vse
this
moderation
,
not
to
constraine
him
(
whom
I
purpose
to
doe
away
)
to
take
the
poyson
himselfe
,
which
might
presently
disperse
it selfe
through
his
inwards
,
and
so
kill
him
,
but
that
some
other
lay
the
poyson
so
,
that
hee
who
is
to
dye
,
no
way
concurre
in
the
taking
of
it
;
which
may
be
done
,
when
the
poyson
is
so
strong
,
that
a
chaire
,
or
a
garment
being
annoynted
with
it
,
may
worke
vpon
the
body
which
sits
on
the
one
,
or
weares
the
other
:
which
is
a
cunning
,
I
finde
the
Kings
of
the
Moores
haue
often
vsed
:
Such
is
the
pietie
of
the
Iesuite
,
who
makes
vs
Disciples
to
the
Moores
.
This
Booke
of
Marianaes
is
commended
by
Gretzer
the
Iesuite
,
in
his
Vespertilio
,
alleadged
once
already
,
where
hee
affirmes
,
Pag.
160.
that
Mariana
is
traduced
,
as
hauing
written
that
it
was
lawfull
to
kill
any
Prince
who
disobeyes
the
Pope
:
sithence
hee
maintaines
,
that
a
lawfull
Prince
,
who
disobeyes
the
Pope
,
notwithstanding
ought
not
to
be
made
away
by
any
priuate
man
,
if
sentence
be
not
pronounced
against
him
,
or
that
it
be
not
demanded
by
the
voyce
of
the
people
,
or
that
the
consent
of
learned
men
runne
not
that
way
:
but
note
this
by
the
way
,
that
by
the
definitiue
sentence
,
he
vnderstands
the
iudgement
of
the
Pope
;
and
by
the
approbation
of
learned
men
,
the
aduise
of
Iesuites
:
and
touching
poyson
laid
vpon
a
garment
or
chaire
,
the
Iesuite
Gretz●r
pag.
162.
approues
simply
Marianaes
position
,
and
complaines
that
Mariana
is
vniustly
accused
,
for
hauing
affirmed
,
that
a
tyrant
ought
to
be
poysoned
,
seeing
he
maintaines
the
contrarie
,
that
a
tyrant
cannot
lawfully
be
made
away
by
poyson
if
himselfe
take
it
,
and
apply
it
to
himselfe
,
which
cannot
be
auoyded
when
his
meate
or
drinke
is
poysoned
,
so
that
labouring
to
blanch
Marianaes
opinion
,
in
the
end
he
fals
vpon
the
same
himselfe
.
Clarus
Bonars●ius
in
the
13.
chapter
of
his
Amphitheater
,
likewise
commends
this
Mariana
,
both
for
the
stile
and
the
matter
,
and
wisheth
that
all
ages
should
reuerence
him
,
what
?
(
saith
he
)
what
age
shall
not
reuerence
those
graue
and
learned
writings
of
Mariana
,
his
piercing
phrase
,
the
neatnesse
and
loftinesse
of
his
narrations
,
the
plentifulnesse
of
his
wit
,
together
with
stuffe
commendable
alike
?
And
to
the
end
that
it
may
be
knowne
,
that
this
position
of
Mariana
is
not
the
opinion
of
a
few
Iesuites
,
on
the
fore-head
of
the
Booke
you
shall
finde
an
approbation
&
permission
from
their
generall
Aquauiua
,
and
Stephanus
Hoyeda
Visitour
of
their
Societie
in
the
Prouince
of
Toledo
for
the
Printing
of
it
;
in
which
grant
,
these
words
may
farther
be
obserued
:
These
Bookes
of
Mariana
haue
beene
approued
by
graue
and
learned
men
of
the
order
of
Iesuites
:
Aquauiua
,
out
of
his
owne
braine
,
)
yet
so
it
is
,
that
their
Visitour
and
Doctors
who
had
the
examining
and
censuring
of
the
whole
worke
,
before
it
went
to
the
Presse
,
could
not
possibly
be
ouer-seene
.
What
should
wee
presse
this
point
any
farther
?
some
foure
Moneths
before
that
execrable
Parricide
committed
vpon
the
person
of
the
good
King
deceased
,
the
very
same
Consistoricall
act
,
by
which
the
arrest
against
Iohn
Chastel
,
and
Mounsieur
Thuanus
his
Historie
were
censured
at
Rome
,
suspended
also
another
Book
of
Marianaes
,
which
treates
of
●oynes
,
not
medling
at
all
with
this
booke
which
approues
the
murdering
of
Kings
,
which
makes
mee
thinke
,
that
his
holinesse
being
busied
about
other
affaires
,
was
circumuented
by
the
cunning
of
the
Iesuites
(
who
dominiere
at
Rome
)
for
otherwise
hee
would
surely
as
I
thinke
,
rather
haue
censured
this
Booke
,
which
plainely
teacheth
murther
and
parricide
.
This
booke
of
Mariana
being
first
printed
at
Toledo
,
was
brought
into
Fraunce
,
about
eight
yeares
since
,
and
shewed
(
the
most
seditious
passages
being
marked
out
)
to
his
Maiestie
,
who
calling
Father
Cotton
to
him
,
asked
him
if
hee
approued
that
Doctrine
or
no
?
the
Iesuite
who
bends
with
all
occasions
,
and
knowes
well
enough
how
to
fashion
himselfe
to
the
times
,
replied
,
that
he
approued
it
not
;
wherevpon
his
Maiestie
▪
by
the
aduise
of
Mounsieur
Seruin
his
aduocate
generall
,
vrged
Cotton
to
write
agains●
it
,
but
he
found
meanes
to
excuse
himselfe
,
and
auoid
the
taske
,
as
well
perceiuing
that
he
could
not
oppose
himselfe
against
it
,
but
withall
hee
must
of
necessitie
oppugne
the
Generall
of
their
Order
,
the
Prouinciall
of
Toledo
,
and
a
many
of
their
societie
,
who
had
their
fingers
in
approuing
of
it
;
but
now
when
he
sees
that
through
the
death
of
the
King
,
the
Iesuites
are
growne
into
a
generall
distaste
,
and
perceiues
himselfe
to
be
pinched
by
the
Court
of
Parliament
,
and
the
Sorbon
,
he
hath
published
an
Epistle
Dedicatorie
,
in
which
he
would
seeme
forsooth
to
condemne
Mariana
,
which
hee
performes
indeede
,
but
in
such
mincing
gentle
termes
,
that
a
man
may
without
spectacles
perceiue
,
he
feares
to
launce
too
deepe
,
onely
affirming
,
that
it
was
the
lightnesse
of
a
soaring
quill
,
in
stead
of
accusing
the
person
of
Heresie
and
perfidious
barbarous
treason
,
and
the
doctrine
of
impietie
,
and
enmitie
against
God
and
man
:
but
howbiet
hee
had
reached
home
in
reprouing
Mariana
,
yet
now
(
as
the
Abbot
of
Boys
hath
well
obserued
)
the
medicine
comes
after
the
Patient
is
deceased
:
for
had
he
done
as
he
ought
,
hee
should
then
haue
put
pen
to
paper
when
the
King
pressed
him
to
it
,
and
not
suffered
such
an
opinion
to
roote
it selfe
in
the
mindes
of
the
people
,
which
for
want
of
weeding
out
at
the
first
,
at
length
growing
vp
,
cost
the
King
his
life
within
a
fewe
yeares
after
:
but
let
vs
passe
to
some
other
examples
.
There
are
yet
at
this
day
left
aliue
in
Paris
aboue
two
thousand
witnesses
,
who
vpon
their
credit
will
testifie
that
Iames
Clement
ordinarily
frequented
the
Iesuites
,
and
that
some
of
them
accompanied
him
euen
to
the
towne
ditch
,
when
he
departed
out
of
Paris
to
strike
the
blow
,
and
some
three
moneths
after
,
was
published
at
Paris
a
Speach
of
Pope
Sixtus
,
made
in
full
Consistorie
,
the
11.
of
September
,
1589.
in
which
the
assassinate
of
Iames
Clement
,
is
paraleld
with
the
mysteries
of
the
Incarnation
,
and
Resurrection
,
and
the
exploits
of
Eleazer
and
Iudith
:
and
after
hauing
set
on
the
tenter-hooks
the
vices
of
the
slaine
King
,
he
addes
:
for
these
a●d
the
like
manifest
tokens
of
impenitencie
,
we
decree
that
his
exequies
shall
not
be
solemnized
.
Concluding
with
a
prayer
to
God
,
that
it
would
please
him
graciously
to
accomplish
that
which
mercifully
he
had
begun
:
this
speach
was
imprinted
at
Paris
by
Nicholas
Neuil
,
and
Rollin
Thierry
,
Printer
to
the
holy
Vnion
,
together
with
the
approbation
of
three
Doctors
,
Boucher
,
Decreil
,
Ancelin
:
not
that
I
can
beleeue
,
that
such
impious
speaches
could
drop
from
the
lips
of
our
holy
Father
,
but
rather
take
it
to
be
a
meere
imposture
:
the
Iesuites
and
other
Doctors
of
the
same
feather
,
hauing
forged
it
,
there
by
to
make
the
murther
allowable
,
and
to
incite
some
other
to
the
dispatching
of
the
succeeding
King
.
At
the
same
time
Iohn
Guignard
a
Iesuited
Priest
,
residing
in
Paris
,
at
the
Colledge
of
Cleremont
,
wrote
a
Treatise
in
the
praise
of
Iames
Clement
,
together
with
diuers
motiues
for
the
making
away
of
the
succeeding
King
,
who
last
dyed
;
which
since
too
manifestly
appeared
at
the
arraignment
of
the
said
Guignard
:
for
behold
how
God
wrought
,
as
the
commissioners
were
busied
at
the
arraignment
of
Iohn
Castel
,
some
of
them
,
deputed
to
that
purpose
,
with-drawing
themselues
to
the
Colledge
of
Cleremont
,
seased
vpon
many
papers
,
among
which
was
found
a
Booke
written
by
the
hand
of
the
said
Guignard
,
containing
many
arguments
and
reasons
to
proue
that
the
murther
of
the
King
was
iust
and
lawfull
,
together
with
diuers
inductions
,
and
incitements
for
the
making
away
of
his
Successour
:
some
of
which
I
will
here
set
downe
,
being
copied
out
of
the
original
,
which
is
yet
to
be
seene
among
the
Records
of
the
Court
:
First
,
that
the
●ruell
Nero
was
slaine
by
Clement
,
and
the
counterfaite
Monke
dispatched
by
the
hand
of
a
true
Monke
.
Secondly
,
that
the
heroycall
act
of
Iames
Clement
,
tearmed
by
Diuines
a
gift
of
the
holy
Ghost
,
was
iustly
commended
by
Burgoin
,
Prior
of
the
Iacobins
,
Confessour
and
Martyr
,
and
that
by
many
reasons
,
as
well
at
Paris
,
when
he
read
there
vpon
Iudith
,
as
also
before
the
worthy
Parliament
of
Tours
.
Thirdly
,
that
the
Biarnois
,
howbeit
conuerted
to
the
Catholike
faith
should
be
handled
more
gently
then
he
deserued
,
if
he
had
set
on
his
head
a
Monasticall
Crowne
:
that
if
hee
could
not
be
deposed
without
warre
,
that
it
should
be
vndertaken
against
him
,
and
if
that
might
not
be
,
he
must
be
made
away
priuately
.
The
Court
hauing
perused
these
papers
,
and
Guignard
being
put
to
his
answere
,
freely
confessed
that
they
were
written
by
his
owne
hands
:
whereupon
the
Court
by
an
arrest
executed
the
7.
of
Ianuarie
1595.
declared
the
said
Guignard
attainted
and
conuinced
of
high
Treason
,
condemned
him
to
make
honourable
amends
,
naked
to
his
shirt
,
the
halter
about
his
necke
,
before
the
chiefe
doore
of
our
Ladies
Church
in
Paris
,
and
after
this
to
be
hung
in
the
Greue
,
and
his
body
burnt
.
May
it
please
the
Reader
to
make
inquirie
if
euer
as
yet
any
Iesui●e
were
heard
of
,
who
condemned
this
Guignard
of
treason
and
disloyaltie
:
but
on
the
other
side
,
Rich●ome
in
his
Apologie
excuseth
him
as
farre
as
he
dare
,
affirming
that
Guignard
discussed
the
forementioned
propositions
onely
by
way
,
and
in
forme
of
Scholasticall
dispute
,
and
in
this
wee
agree
:
for
I
haue
alwaies
held
it
,
that
to
kill
a
King
is
the
vndoubted
conclusion
of
the
Iesuits
diuinitie
:
which
position
if
any
Iesuite
,
eyther
driuen
to
it
by
force
of
argument
,
or
drawne
to
it
by
shame
,
any
where
condemne
,
it
ariseth
eyther
from
want
of
discretion
,
or
learning
,
or
some
such
ground
.
The
which
may
from
thence
be
made
to
appear
in
that
the
Iesuites
haue
ranged
Guignard
in
the
catalogue
of
their
martyrs
,
which
they
haue
caused
to
be
Printed
at
Rome
in
two
formes
,
in
the
one
of
which
Guignard
is
;
in
the
other
he
is
left
out
,
to
the
end
that
some
copies
at
le●t
,
might
be
passable
in
France
without
danger
:
besides
this
,
the
Iesuite
Bonarscius
,
Chap.
8.
of
his
Amphitheater
,
extols
this
Guignard
to
the
skies
,
howbeit
without
naming
him
,
for
feare
belike
of
offending
the
King
,
yet
openly
enough
to
decipher
him
,
the
words
are
these
:
I
will
passe
thee
ouer
in
silence
,
O
bright
Star
,
cleerly
shining
both
in
heauen
and
on
earth
,
the
last
expiation
of
an
house
,
no
more
capable
of
sorrow
,
no
day
will
euer
be
able
to
blot
out
the
tincture
of
thy
blood
:
and
then
presently
addes
;
All
Fraunce
will
concurre
with
me
in
these
my
vowes
:
Guignard
,
who
was
a
French
Iesuite
,
and
the
last
that
suffered
in
France
.
Out
of
the
same
forge
was
shaped
that
detestable
Book
,
De
iusta
abdicatione
Henrici
3.
of
the
iust
degradation
of
Henry
the
third
.
A
Booke
whereof
the
Authour
is
not
certainely
knowne
,
but
onely
that
it
was
printed
at
Lions
,
and
beares
in
it
forefront
,
the
stampe
of
the
Iesuites
.
Franciscus
Verona
Constantinus
hath
written
an
Apologie
for
Iohn
Chastel
,
Chap.
&
2.
Part
,
he
plainly
affirmes
,
that
notwithstanding
the
decree
of
the
Councell
of
Constance
,
it
is
lawfull
for
any
priu●te
man
to
murther
Kings
and
Princes
condemned
of
haeresie
and
tyrannie
.
Now
we
see
by
the
example
of
our
two
last
Kings
,
that
at
their
pleasure
they
would
make
Princes
beleeue
(
whom
they
purpose
to
make
away
)
that
they
are
Heretiques
,
or
fauourers
of
them
,
if
they
set
not
their
kingdomes
in
combustion
by
ciuil
warres
,
thereby
to
giue
aduantage
to
the
inuasion
of
the
Spaniard
,
or
send
ayde
to
their
neighbour
princes
,
for
feare
of
being
vndermined
by
the
house
of
Austria
.
Thus
dealt
the
Cyclope
in
Homer
,
who
finding
no
reason
to
misuse
Vlysses
and
his
associates
,
and
yet
desirous
to
feede
vpon
them
,
would
needes
perswade
them
that
they
were
pyrates
.
In
the
same
Apologie
,
hee
commends
the
fact
of
Iames
Clement
,
as
being
against
a
publike
enemie
iuridically
condemned
.
Iohn
Ch●stel
in
this
manner
;
that
in
striking
at
Henry
of
Bourbon
,
his
intention
was
not
to
kill
the
King
,
howbeit
he
called
himselfe
King
,
sithens
hee
had
nothing
left
but
the
appearance
of
a
King
,
as
being
of
the
blood
Royall
:
adding
thereunto
,
that
Henry
of
Bourbon
could
not
be
called
King
,
no
not
since
his
reconcilement
to
the
Catholike
Church
.
Emanuel
Sa
in
his
Aphorismes
of
Confessions
,
at
the
word
Clericus
,
affirmes
,
that
the
rebellion
of
a
Clarke
against
the
King
is
no
treason
;
in
as
much
as
he
is
not
subiect
to
him
.
Bellarmine
in
his
28.
Chapter
De
Clericis
,
speaks
in
a
maner
the
same
;
the
Pope
of
Rome
hath
exempted
clarks
from
subiection
to
Princes
;
Kings
are
now
no
more
Superiours
of
Clarkes
.
Consider
here
a
little
their
cunning
;
if
you
demand
,
whether
it
be
lawfull
for
a
subiect
to
kil
his
king
,
or
to
rebel
against
him
vnder
pretence
of
being
a
tyrant
;
vpon
this
demand
,
the
Iesuites
fearing
to
speake
too
roughly
,
and
thereby
become
odious
,
in
affirming
that
a
Clark
may
kil
the
King
;
they
affirme
that
Clarks
are
not
subiect
to
Princes
,
and
from
thence
draw
this
conclusion
,
that
being
so
,
they
cannot
be
held
guilty
of
treason
,
since
that
he
against
whom
they
conspire
,
is
not
their
Master
or
Lord
.
Garnet
the
Iesuite
,
with
Hall
his
companion
,
otherwise
known
by
the
name
of
Oldcorne
,
were
executed
in
England
for
tampring
in
the
pouder
treason
:
Garnet
being
apprehended
vpon
the
deposition
of
one
of
the
Conspirators
,
constantly
,
and
with
oathes
affirmed
that
hee
knew
nothing
of
the
plot
,
whereupon
the
Commissioners
perceiuing
that
they
gained
nothing
by
threats
,
bethought
themselues
of
another
course
,
which
was
this
:
they
lodged
Hall
in
a
chamber
next
adioyning
to
Garnet
,
and
wished
the
Iaylor
to
tender
to
Garnet
all
courteous
offices
,
and
withall
to
giue
him
notice
that
his
companion
Hall
was
placed
in
the
next
roome
,
and
that
there
was
a
little
hole
in
the
middle
wall
,
by
meanes
of
which
they
might
,
if
they
thought
good
,
enterchange
conference
,
which
they
daily
did
:
in
the
meane
time
▪
the
Iaylor
sets
some
in
a
close
corner
not
farre
off
,
to
listen
what
their
talke
was
,
who
ouer-hearing
them
,
by
that
meanes
brought
their
secrets
to
light
,
which
they
discouered
in
this
conference
betweene
themselues
,
but
had
before
denied
to
the
Iudges
:
hereupon
Garnet
being
againe
conuented
before
the
Court
,
and
finding
himselfe
discouered
,
confessed
indeed
that
he
vnderstood
of
the
enterprise
,
but
it
was
opened
to
him
in
confession
,
which
he
could
by
no
meanes
vnseale
,
there
were
also
produced
witnesses
,
who
deposed
,
that
in
a
sermon
which
he
made
to
the
Catholiques
,
he
exhorted
them
to
pray
God
,
that
an
important
and
dangerous
businesse
,
which
was
then
in
hand
,
might
haue
an
happy
successe
for
the
Catholique
Church
.
Being
then
demanded
,
wherefore
hee
had
so
constantly
forsworne
that
which
now
proued
to
be
true
,
he
made
answere
,
that
being
demanded
,
if
hee
were
acquainted
with
the
plot
,
he
told
them
indeed
that
he
knew
nothing
of
it
,
but
that
hee
vnderstood
in
his
minde
this
restriction
,
I
knew
it
not
to
tell
you
,
and
thereupon
was
brought
to
confesse
,
that
he
had
published
a
Booke
of
Equiuocations
,
prescribing
therein
the
meanes
to
cosen
the
Iudges
by
doubtfull
answers
,
and
by
ambiguities
to
auoide
the
intent
of
their
Interrogatories
.
In
behalfe
of
this
venerable
Father
Garnet
,
a
Iesuite
named
Iohn
l'
Heureux
,
but
disguising
his
name
in
an
Hyrogliphicall
forme
,
cals
himselfe
Andreas
Eudaemon-Iohannes
Cydonius
,
hath
very
lately
written
an
Apologie
,
Printed
at
Colen
,
by
Iohn
Kinke
,
Anno.
1610.
together
with
the
approbation
of
the
Generall
of
their
Order
,
Aquauiua
,
and
three
other
of
their
Doctors
,
where
he
maintaines
it
tooth
and
naile
,
that
it
is
lawfull
to
deceiue
the
Iudges
by
Equiuocations
,
and
also
that
a
priest
,
for
any
cause
whatsoeuer
,
though
the
life
of
the
King
,
and
the
safetie
of
the
state
stand
to
the
stake
for
it
,
ought
not
to
reueale
any
confession
.
Vpon
the
first
point
behold
his
words
pag.
38.
When
any
man
is
drawne
▪
into
question
vnder
an
vniust
tryall
,
no
man
standing
bound
to
informe
against
himselfe
(
as
the
law
of
Nature
teacheth
vs
plainely
,
)
he
may
peremptorily
and
freely
denie
that
for
which
he
is
called
into
question
,
without
any
tergiuersation
,
because
he
alwaies
vnderstands
this
clause
,
vt
tenear
dicere
.
Here
note
by
the
way
,
that
he
stiles
the
iustice
of
the
Kings
of
England
,
exercised
vpon
the
Iesuites
,
an
vniust
iurisdiction
,
as
if
they
stood
not
obliged
to
appeare
at
their
command
.
Martinus
Nauarus
Aspilcueta
a
Spaniard
by
birth
,
and
trained
vp
in
the
●ame
schoole
,
hath
written
a
Booke
purposely
of
Equiuocations
:
in
which
,
pag.
352.
he
deliuers
this
doctrine
:
that
it
is
lawfull
for
a
man
to
dissemble
his
being
a
Catholike
,
and
in
another
place
allowes
the
answere
of
him
as
good
,
who
being
demanded
by
the
Seriants
if
a
murtherer
whom
they
pursued
,
were
not
passed
that
way
,
thrusting
his
hand
into
his
s●eeue
,
protested
that
he
passed
not
that
way
.
And
in
the
end
addeth
,
that
the
doctrine
of
Equiuocations
,
is
founded
vpon
the
memorable
example
of
S.
Francis
,
which
is
without
all
doubt
a
grosse
iniurie
offered
to
the
vertue
and
piety
of
that
holy
Father
,
by
fathering
vpon
him
the
coyning
of
such
kinds
of
abhominable
lying
and
cousening
.
The
fore-named
Andreas
Eudemon-Iohannes
Cydonius
,
in
his
40.
pag.
targets
himselfe
with
the
authoritie
of
Siluester
,
in
the
5.
accusation
,
&
13.
question
,
where
he
thus
writes
:
vt
dicam
tibi
,
vel
respondendo
non
feci
,
intelligendo
intra
se
nunc
non
feci
.
When
the
Iudge
doth
not
proceede
iuridically
,
the
arraigned
being
not
simply
subiect
to
him
,
either
in
this
case
,
or
for
some
other
reason
;
vpon
such
termes
,
howbeit
lying
be
vnlawfull
,
yet
it
is
not
a
mortall
sin
,
it
being
not
against
that
which
wee
owe
to
Iustice
and
true
iudgement
,
but
only
against
that
which
is
vsurped
:
nay
,
we
hold
it
not
a
veniall
sin
,
if
in
answering
warily
,
or
as
they
terme
it
,
sophistically
,
he
vtter
somwhat
which
is
false
according
to
the
apprehension
of
the
Iudge
,
but
not
in
his
owne
meaning
,
for
that
in
this
case
,
sithence
he
is
not
his
subiect
,
he
is
not
bound
to
speake
the
truth
,
according
to
his
vnderstanding
.
Here
wee
must
remember
,
that
by
iudgement
,
which
is
not
rightful
,
but
vsurped
vpon
those
who
are
not
subiects
,
he
means
the
passing
of
the
iudgment
of
the
ciuil
Magistrate
vpon
Ecclesiastical
persons
,
&
chiefly
Iesuites
,
who
are
no
way
subiect
to
Bishops
.
The
Iesuite
Tolet
in
his
fourth
Booke
of
the
instructions
of
Priests
,
Chap.
91.
speakes
thus
:
If
the
offence
be
secret
,
vpon
which
thou
art
demanded
,
thou
maist
then
vse
Equiuocation
,
answering
,
I
know
it
not
,
with
this
reseruation
to
the
selfe
,
to
tell
it
you
;
or
thou
maist
answere
,
I
did
it
not
,
vnderstanding
,
at
this
present
.
The
ancient
Ari●n
Heretiques
chalked
out
this
way
long
since
to
the
Iesuites
:
For
Nicephorus
in
the
eight
Booke
of
his
Historie
,
Chap.
51.
saith
,
that
Arrius
,
hauing
subscribed
to
the
Confession
of
the
Nicene
Councell
,
had
another
Confession
hid
in
his
bosome
,
which
himselfe
had
written
,
and
therevpon
confidently
swore
to
the
Emperour
,
that
hee
did
beleeue
as
hee
had
written
,
vnderstanding
thereby
the
writing
which
hee
had
wrapt
vp
in
his
bosome
.
By
the
vertue
of
this
Doctrine
,
a
man
may
denie
his
Religion
,
his
Faith
,
his
God
,
and
all
,
telling
the
Iudge
,
that
he
beleeues
not
in
Iesus
Christ
,
but
with
this
mentall
reseruation
,
to
tell
you
:
and
Saint
Peter
denying
Iesus
Christ
to
the
Maide
,
might
well
haue
shifted
himselfe
by
the
helpe
of
this
Sophistrie
,
saying
;
I
know
him
not
,
but
softly
to
himselfe
,
to
tell
you
.
By
this
subtiltie
the
Iesuites
haue
found
a
tricke
,
how
to
stirre
vp
Instruments
to
assault
the
sacred
persons
of
Princes
,
and
withall
to
instruct
them
in
the
meanes
not
to
disclose
their
Complices
,
perswading
them
that
they
may
keepe
their
conscience
safe
,
by
such
and
such
Equiuocations
,
as
to
denie
,
that
they
neuer
saw
it
,
or
heard
of
it
;
alwayes
prouided
,
that
they
keepe
to
themselues
some
secret
limitation
or
condition
,
by
which
they
may
free
themselues
from
the
imputation
of
a
lye
,
and
not
offend
their
conscience
.
This
is
it
which
makes
the
parricides
of
Kings
,
so
confidently
to
forsweare
themselues
in
the
face
of
the
Court
,
being
taught
by
their
spirituall
Guides
,
that
in
so
doing
,
if
they
reserue
some
other
meaning
in
their
owne
mindes
,
it
offends
not
God
at
all
.
And
from
hence
it
ensues
,
that
a
man
cannot
fixe
any
certain
beliefe
vpon
Father
Cottons
protestation
,
in
disauowing
Mariana
:
for
who
knowes
,
whether
hee
haue
not
some
reseruation
locked
vp
in
his
owne
breast
?
or
who
can
tell
whether
in
saying
,
I
condemne
Marianaes
bookes
,
he
vnderstands
not
for
not
hauing
said
enough
:
or
thus
,
A
priuate
man
cannot
lawfully
attempt
vpon
the
life
of
the
Prince
,
speaking
thus
to
himselfe
,
except
the
Pope
giue
way
to
it
,
or
the
King
be
excommunicated
,
or
be
no
true
King
;
but
such
,
or
such
,
is
no
true
King
,
because
he
doth
this
or
that
,
&c.
But
to
conclude
this
point
,
as
in
contracts
heretofore
among
the
ancient
Romaines
,
their
women
were
compelled
to
renounce
the
Villeian
decree
,
and
the
authentique
Si
qua
mulier
:
In
like
maner
,
Father
Cotton
if
he
would
haue
vs
giue
credit
to
his
declaration
,
he
ought
first
to
haue
renounced
his
priuiledge
of
lying
,
and
vsing
Equiuocation
;
and
yet
I
feare
,
that
in
this
very
abrenuntiation
,
hee
would
haue
vsed
some
other
ambiguitie
and
craft
.
The
other
point
maintained
by
Iohn
l'
Heureux
is
,
that
Henry
Garnet
and
his
companions
,
hauing
vnderstood
of
the
conspiracie
against
the
life
of
the
King
and
his
whole
race
,
ought
not
to
reueale
it
,
but
keepe
it
close
:
he
deliuers
it
in
these
termes
,
Pag.
262.
of
his
Apologie
:
Adde
hereunto
the
scandall
which
Catholiques
would
conceiue
,
if
a
Priest
,
a
Iesuite
,
being
consulted
in
a
case
of
Conscience
,
and
that
in
the
most
Religious
act
of
Confession
,
(
the
most
sacred
mysterie
among
Catholiques
,
)
should
informe
against
one
,
who
comes
to
craue
aduise
:
for
to
whom
would
they
afterward
addresse
themselues
to
be
resolued
in
their
scruples
of
Conscience
?
or
whom
can
they
trust
,
if
they
finde
no
faithfulnesse
in
Priests
?
And
in
the
290.
Pag.
A
thing
sealed
vp
with
the
most
holy
signet
of
confession
,
cannot
be
broken
vp
without
detestable
sacriledge
:
his
13.
Chapter
entire
is
spent
about
this
subiect
,
in
which
at
length
he
comes
to
this
passe
,
to
affirme
,
that
there
cannot
fall
out
so
great
a
mischiefe
,
for
the
auoiding
of
which
,
it
can
be
lawfull
to
bewray
a
Confession
.
The
Iesuit
Suares
sayes
the
same
in
effect
in
his
Treatise
of
Pennance
:
[
*
](A19434-e3110-b)
*
Disput.
33.
sect.
1.
num
▪
2.
Yea
,
though
the
safety
of
the
whole
Common-wealth
should
stand
vpon
it
.
Of
late
dayes
since
the
death
of
the
last
King
,
Father
Fronton
Iesuite
,
though
lesse
seditious
then
the
rest
,
accompanied
with
another
Iesuite
,
came
not
long
since
to
the
Kings
librarie
at
the
Cordeliers
,
and
there
finding
Mounsieur
Causabon
,
the
keeper
of
it
,
they
fell
into
dispute
with
him
vpon
this
Theame
,
Fronton
maintaining
it
stoutly
,
that
hee
would
rather
all
the
Kings
in
the
world
should
perish
,
then
that
he
would
reueale
one
confession
.
How
then
?
shall
a
Sonne
rather
suffer
his
Father
to
be
slaine
,
then
acquaint
him
that
such
or
such
lye
in
ambushment
to
kill
him
,
though
he
haue
receiued
it
vnder
the
seale
of
Confession
?
or
shall
a
Iesuite
rather
suffer
his
King
and
Country
to
swimme
in
bloud
,
then
open
a
confession
?
Yea
,
but
will
some
man
reply
,
the
Confessor
must
be
faithfull
to
his
Penitentiaries
:
it
is
true
,
but
I
say
also
,
that
he
ought
to
be
obedient
to
his
God
,
and
loyall
to
his
Soueraigne
:
God
commanding
vs
to
be
faithfull
to
him
,
to
whom
we
haue
solemnly
sworne
allegiance
;
and
if
wee
looke
into
those
sacred
Tomes
of
holy
Writ
,
we
shall
meet
with
store
of
passages
which
enioyne
vs
loyaltie
and
obedience
to
Kings
,
but
not
so
much
as
a
fillable
of
enioyning
secrecie
after
confession
:
it
is
a
precept
which
the
Church
onely
hath
put
vpon
vs
,
but
with
this
caution
,
that
it
be
not
preiudiciall
to
the
Commandements
of
God
,
or
that
vnder
the
pretence
of
secrecie
we
turne
Traytors
,
and
by
our
perfidious
silence
become
the
cause
of
the
murthering
of
our
Father
or
our
King
,
which
is
,
as
if
I
espying
one
who
hastning
to
set
fire
on
his
brothers
or
neighbours
house
,
should
quietly
suffer
him
to
doe
it
,
because
I
had
promised
to
disclose
it
to
no
man
.
No
certainly
,
wee
must
beleeue
that
on
the
contrarie
,
rather
the
breach
of
such
manner
obligations
is
more
praise-worthie
in
it selfe
,
and
pleasing
to
God
:
for
hee
that
can
preuent
a
mischiefe
,
and
yet
suffers
it
to
passe
,
was
euer
held
as
guilty
.
And
surely
for
none
other
reason
is
it
,
that
Homer
in
the
very
entrance
of
his
Iliads
tels
vs
;
that
the
rage
of
Achilles
against
Agamemnon
,
slew
many
valiant
men
,
and
gaue
their
carkasses
as
prayes
to
the
dogges
.
And
hence
it
is
,
that
in
the
Romaine
lawes
,
such
kinde
of
patience
is
as
farre
forth
lyable
to
punishment
,
as
the
principall
acte
it selfe
:
which
rule
hath
it
place
and
truth
,
not
onely
in
common
crimes
,
but
most
especially
in
Treason
,
as
the
Lawyers
teach
.
And
to
the
end
that
no
Marianist
may
obiect
that
the
founders
of
those
Lawes
were
Pagans
,
the
Popes
themselues
haue
euer
heretofore
maintained
the
same
to
be
iust
,
in
like
case
together
with
the
whole
rabble
of
Canonists
,
adding
their
reason
,
that
there
is
a
great
presumption
of
secret
intelligence
and
corespondence
betweene
the
delinquent
and
the
conniuent
.
The
Iesuite
then
,
and
Cardinall
Bellarmine
,
take
the
wrong
Pigge
by
the
eare
,
in
labouring
to
iustifie
Garnet
and
Oldcorne
,
as
if
they
had
well
done
,
especially
since
they
might
easily
haue
brought
the
matter
to
light
without
accusing
any
body
,
by
writing
a
word
or
two
to
warne
the
King
to
looke
to
his
person
,
or
to
search
vnder
the
Parliament
house
,
and
by
that
meanes
might
the
conspiracie
haue
beene
discouered
,
and
not
the
Confession
.
The
source
and
spring
of
all
this
mischiefe
,
ariseth
from
that
vowe
which
the
Iesuites
take
to
obey
their
Superiours
,
that
is
to
say
,
the
Generals
of
their
Order
(
who
of
necessiti●
ought
alwayes
to
be
subiect
to
the
King
of
Spain
)
as
also
to
their
other
Gouernours
,
and
that
with
a
simple
,
absolute
vnlimited
obedience
,
not
such
as
enquiring
why
or
wherefore
,
which
themselues
call
an
obedience
not
of
will
onely
but
of
iudgement
,
or
a
blinde
obedience
.
There
is
a
little
Pamphlet
,
entituled
,
Regulae
societatis
Iesu
,
which
themselues
haue
caused
to
be
Printed
at
Lyons
Anno
1607
▪
by
Iiques
Roussin
,
in
the
end
of
which
they
haue
set
a
long
Epistle
of
Ignatius
Loyola●s
,
the
Spanish
souldier
,
Patron
and
founder
of
their
sect
:
in
which
the
said
Ignatius
,
Page
.
254.
layes
downe
these
rules
to
his
Societie
:
Entertaine
the
command
of
your
Superiour
in
the
same
sort
,
as
if
it
were
the
voyce
of
Christ
:
And
a
little
after
,
hold
this
undoubted
,
that
all
which
your
Superiour
commands
,
is
none
other
then
the
commandement
of
God
himselfe
,
and
as
in
beleeuing
those
things
which
the
Catholique
Faith
proposeth
,
you
are
presently
carried
with
all
the
strength
of
your
consent
:
so
for
the
performance
of
all
those
things
which
your
Superiour
commands
,
you
must
be
carried
with
a
certaine
blind
imp●tuosity
of
will
,
desirous
to
obey
without
farther
inquiring
why
or
wherfore
.
And
to
the
end
that
they
might
not
finde
any
escape
by
the
word
quodam
,
certaine
impetuositie
,
other
passages
there
are
in
the
same
Epistle
,
where
that
word
is
forgotten
;
as
where
he
sayes
,
perit
caelebris
illa
obedientiae
caecae
&
simplicitas
.
For
in
as
much
as
those
things
which
the
Superiours
command
,
might
sometimes
seeme
vniust
and
absurd
,
this
Saint
(
though
not
yet
canonized
)
commands
the
Iesuites
so
to
captiuate
their
vnderstanding
,
that
they
sift
not
the
commands
of
their
Superiours
,
after
the
example
of
Abraham
,
who
prepared
euen
to
sacrifice
his
Sonne
at
the
commandement
of
God
,
and
of
Abbot
Iohn
,
who
watered
a
dry
logge
of
wood
a
whole
yeare
together
,
to
none
other
purpose
but
to
exercise
his
obedience
;
and
another
time
put
himselfe
to
the
thrusting
downe
of
a
great
rocke
,
which
many
men
together
were
not
able
to
moue
,
not
that
he
held
them
things
either
vsuall
or
possible
,
but
onely
that
hee
would
not
disobey
the
command
of
his
Superiour
.
This
rule
then
consequently
drawes
to
this
issue
,
that
if
the
chiefe
of
the
Iesuites
Order
,
among
whom
their
General
is
alwaies
subiect
to
the
King
of
Spaine
,
command
a
young
French
Iesuite
any
thing
whatsoeuer
,
he
stands
bound
instantly
to
put
it
in
execution
,
without
so
much
as
casting
an
eye
vpon
the
danger
or
difficulty
of
it
,
or
any
way
respecting
how
dammageable
it
might
proue
,
either
to
himselfe
or
the
state
.
A
Maxime
which
if
it
be
held
as
sound
,
our
Kings
shall
no
longer
be
secure
of
their
liues
,
then
the
Heads
of
the
Iesuits
command
their
vnderlings
nothing
to
the
contrarie
:
for
it
being
once
commanded
,
they
are
forbidden
to
enquire
if
the
thing
be
iust
,
the
matter
giuen
them
in
charge
,
shall
be
sure
to
carrie
the
name
of
the
good
of
the
Church
,
and
be
grounded
vpon
a
satisfaction
for
some
enormious
sinnes
,
or
vpon
the
hope
of
being
crowned
Martyr
,
and
obtaining
in
heauen
some
preheminence
aboue
the
ordinarie
.
This
vow
is
also
the
cause
,
that
the
Iesuites
are
exempt
from
the
obedience
of
Bishops
,
for
it
had
beene
a
matter
meerely
impossible
to
obey
their
Superiours
in
all
things
,
if
the
Bishops
had
had
power
to
correct
or
hinder
that
which
the
Superiours
should
command
.
Some
one
it
may
be
will
tell
me
,
that
these
things
are
indeede
cleere
enough
,
and
the
testimonies
sufficient
to
settle
any
mans
iudgement
in
discerning
the
doctrine
of
the
Iesuites
:
but
whence
comes
it
to
passe
(
then
will
some
body
here
obiect
)
that
in
some
places
they
condemne
the
murthering
of
Kings
,
and
maintaine
that
a
subiect
ought
not
to
attempt
vpon
the
person
of
his
Soueraigne
,
howbeit
he
be
viciously
giuen
and
abuse
his
power
:
to
which
I
answere
,
that
the
opinion
indeede
of
some
of
the
Iesuites
is
,
that
a
Subiect
ought
not
to
rebell
against
his
Soueraigne
,
although
he
be
an
Heretique
or
a
Tyrant
,
before
the
sentence
of
depo●ition
be
pronounced
by
the
Pope
,
or
by
some
of
the
most
learned
,
among
which
the
Iesuites
euer
suppose
themselues
to
stand
in
the
first
degree
,
and
that
by
expresse
declaration
the
subiect
may
be
vnloosed
from
his
oath
of
allegiance
,
as
the
Iesuite
Andreas
Eudemon-Iohannes
teacheth
at
large
,
in
the
third
Chapter
of
his
Apologie
for
Henry
Garnet
:
but
they
also
generally
hold
,
that
after
sentence
of
deposition
,
which
is
commonly
procured
at
the
instance
of
these
holy
Fathers
,
such
or
such
a
King
is
no
longer
King
,
and
that
another
ought
to
supply
his
roome
,
and
that
his
Subiects
owe
him
no
obedience
at
all
.
This
point
is
at
large
demonstrated
by
the
same
Iesuite
in
the
same
Chapter
,
and
we
haue
already
made
it
cleere
,
that
the
same
is
also
the
doctrine
both
of
Ballarmine
and
Gretzer
.
Nay
,
France
it selfe
hath
by
experience
sensibly
felt
the
smart
of
it
,
to
her
great
misery
and
grieuance
.
Now
this
is
it
which
I
affirme
,
that
whosoeuer
maintaines
that
the
Pope
can
at
his
pleasure
alter
kingdomes
,
displacing
one
,
and
setting
vp
another
,
and
exempt
the
French
from
their
oath
of
allegiance
,
consequently
maintaines
that
the
French
in
such
a
case
ought
to
kil
their
King
:
For
a
man
may
well
thinke
that
a
King
from
whom
offer
is
made
to
snatch
away
his
kingdome
,
will
take
armes
to
maintaine
his
right
,
and
labour
to
reduce
his
subiects
to
loyaltie
,
who
stand
armed
against
him
:
now
in
such
a
warre
,
and
among
so
many
rebels
,
it
is
impossible
that
the
Prince
should
not
r●nne
in
hazard
of
his
life
,
since
that
in
defending
himselfe
he
is
resolute
not
to
loose
his
kingdome
,
but
with
the
losse
of
his
life
:
these
be
the
nicities
of
the
Iesuites
,
by
which
they
euchant
men
;
they
protest
solemnly
that
they
allow
not
the
murdering
of
Kings
,
but
herein
lyes
the
craft
,
that
they
acknowledge
none
for
Kings
but
whom
themselues
please
,
and
maintaine
that
to
kill
a
King
,
whose
gouernment
they
cannot
brooke
,
is
not
to
kill
a
King
,
but
a
man
(
as
they
say
)
masked
vnder
that
title
.
But
yet
marke
here
another
mischiefe
,
by
which
they
are
plainely
conuict
to
be
enemies
to
our
Kings
:
for
the
French
could
neuer
yet
be
brought
to
acknowledge
,
that
the
Crowne
of
Fraunce
depended
from
the
holy
Sea
,
or
that
the
Pope
might
giue
it
too
,
or
take
it
from
whom
hee
thought
fit
,
and
neuer
approued
the
Canon
Alius
,
which
is
to
be
found
,
Causa
.
15.
Decret.
quest.
6.
and
runnes
thus
in
plaine
termes
:
the
pope
of
Rome
deposed
the
French
King
,
not
so
much
for
his
witkednesse
,
as
for
that
he
was
vncapable
of
so
great
a
power
;
and
h●●th
set
Pippin
,
Father
to
Charles
the
Emperour
in
his
roome
,
and
absolued
all
French
men
from
their
oath
of
allegiance
.
By
vertue
of
which
Canon
the
Pope
attributes
to
himselfe
power
,
to
remoue
the
Crowne
from
the
heads
of
our
Kings
,
without
regarding
whether
they
be
Here
iques
or
Catholiques
;
whether
of
a
vicious
or
innocent
and
vertuous
life
;
but
onely
if
in
his
iudgement
he
finde
them
vnfit
,
and
some
other
more
capable
of
gouernment
.
Whosoeuer
maintaines
this
opinion
,
withall
cannot
but
hold
that
our
Kings
are
meerely
tit●larie
,
and
that
their
Crowne
is
held
at
the
mercy
and
disposition
of
the
Pope
.
But
the
Iesuites
hold
that
the
Pope
cannot
erre
in
Doctrine
,
and
thereupon
maintaine
all
and
euery
article
which
he
teacheth
,
whereupon
consequently
it
followeth
,
that
the
Pope
in
pronouncing
this
decree
,
hath
spoken
nothing
but
the
truth
.
I
will
adde
hereunto
yet
one
point
more
touching
the
Doctrine
of
the
Iesuites
,
which
may
giue
vs
a
fuller
taste
of
their
humour
.
At
Garnets
arraignement
among
other
matters
which
he
confessed
,
he
acknowledged
that
Catesby
the
ring-leader
in
the
Conspiracie
,
was
touched
with
remorse
of
conscience
,
because
that
the
time
drawing
neere
for
the
acting
of
the
plot
,
hee
considered
that
in
blowing
vp
the
Parliament
house
,
he
must
needes
together
with
the
Heretiques
make
away
many
innocent
Catholiques
;
now
to
be
resolued
of
this
scruple
,
hee
addresseth
himselfe
to
Garnet
,
and
demaunds
of
him
whether
in
doing
to
death
the
bad
,
a
man
might
with
a
safe
conscience
make
away
the
good
also
that
were
found
among
them
:
Garnet
to
this
question
thus
replies
,
that
hee
should
make
no
doubt
but
that
he
might
iustly
murtherboth
the
one
and
the
other
,
prouided
alwaies
that
it
aduanced
the
good
of
the
Catholique
Church
.
Is
it
possible
to
finde
a
more
desperate
rage
then
this
,
which
to
kill
Kings
spareth
not
the
dearest
bloud
both
of
brothers
and
friends
?
And
this
I
report
not
onely
from
the
testimonie
of
Garnets
arraignement
,
but
from
the
Confession
of
those
Iesuites
,
who
since
his
death
haue
written
discourses
in
his
commendation
:
for
the
Apologie
of
Garnet
,
composed
by
Iohn
l'
Heureux
,
and
approued
by
their
Generall
Aquauiua
,
and
three
other
of
their
Doctours
,
confirmes
the
same
,
and
offers
to
make
good
this
fact
of
Garnet
,
Pag.
103.
and
265.
He
confesseth
moreouer
,
Page
.
275.
he
affirmeth
,
that
all
that
were
of
the
powder
treason
,
were
men
of
very
tender
and
scrupulous
consciences
.
The
same
Apologie
Page
.
310.
witnesseth
that
the
Iesuite
Garnet
in
certaine
Letters
of
his
,
resoluing
to
hazard
his
life
for
the
Catholique
cause
,
speakes
thus
;
It
is
necessarie
that
one
man
die
for
the
whole
people
:
applying
to
his
owne
person
those
speeches
which
Caiaphas
inspired
by
the
holy
Ghost
prophesied
,
touching
the
redemption
of
the
world
by
the
death
of
our
Sauiour
.
At
the
arraignement
of
the
same
Garnet
hee
confessed
to
the
Commissioners
deputed
to
examine
him
,
that
hee
had
offered
sacrifice
vnto
God
,
for
the
hindering
of
the
enterprise
;
yet
with
this
restriction
,
if
it
were
not
profitable
for
the
Catholique
Church
;
hereupon
the
Apologie
labours
to
excuse
him
in
these
words
:
Garnet
approued
not
the
fact
,
but
loued
the
euent
:
as
if
a
man
should
say
,
that
hee
approued
not
the
murdering
of
the
King
,
and
his
family
,
but
yet
was
glad
that
it
was
done
:
these
are
the
windings
and
turnings
of
the
Iesuites
,
ready
to
say
and
vnsay
the
same
thing
in
the
same
line
.
These
were
the
heroycall
exploits
for
which
Garnet
and
Oldcorne
,
iustly
executed
as
Traytors
,
are
by
B●llarmine
stiled
by
the
honourable
name
of
Martyrs
,
as
also
by
the
Apologist
,
approued
as
I
haue
said
before
,
by
their
Generall
of
their
Order
,
Aquauiua
,
and
three
of
their
Doctors
,
and
thereupon
they
are
ranged
in
the
Catalogue
of
the
Iesuites
martyrs
,
lately
printed
at
Rome
:
a
copie
of
which
is
to
be
seene
and
sold
,
at
the
Palace
in
the
prisoners
Gallerie
,
and
that
since
the
death
of
the
King
.
From
hence
then
let
the
Kings
and
Princes
of
Christendome
duely
con●ider
,
in
what
suertie
they
can
liue
hereafter
,
since
the
people
is
instructed
by
these
Doctors
,
to
seeke
the
glory
of
Martyrdome
in
the
villanie
of
murther
;
and
let
all
good
Catholiques
be
moued
with
iust
griefe
,
that
the
sac●ed
name
of
Martyr
,
so
much
honoured
in
the
Primitiue
Church
,
should
now
a
dayes
be
giuen
to
bloudy
barbarous
parricides
,
and
disloyall
Traytors
.
I
passe
ouer
my
iudgement
to
what
purpose
that
distinction
tends
,
which
the
Iesuites
make
of
two
sorts
of
Catholiques
,
naming
the
one
true
Catholiques
,
and
the
other
state
Catholiques
:
for
these
latter
,
howbeit
they
accord
in
all
points
of
faith
with
the
Romaine
Church
,
yet
are
they
not
esteemed
of
them
but
as
demie
Catholiques
,
because
forsooth
they
will
not
be
as
factious
as
they
are
,
nor
approue
treason
and
rebellion
,
a
distinction
which
without
all
peraduenture
will
breede
a
Schisme
in
the
Church
of
God
,
if
his
mercy
preuent
it
not
.
These
accusations
which
wee
haue
mustred
together
in
this
Chapter
,
sufficiently
witnesse
,
that
Mar●ana
hath
not
alone
stragled
out
of
the
way
,
but
that
all
the
Iesuites
vpon
this
matter
erre
with
him
,
whom
Father
Cotton
cannot
iustifie
in
generall
,
without
giuing
satisfaction
to
the
particular
obiections
drawne
out
of
other
Bookes
,
as
expresse
for
the
murthering
of
Kings
as
that
of
Marianaes
.
CHAP.
II.
Wherein
the
same
thing
is
further
proued
by
the
facts
of
the
Iesuites
.
WEe
haue
already
sufficiently
proued
by
the
writings
of
the
Iesuites
,
that
it
is
an
opinion
generally
currant
among
them
,
that
it
is
lawfull
euen
for
priuate
men
to
kill
Kings
:
now
wee
come
to
demonstrate
the
same
in
their
actions
,
the
horrible
effects
of
a
detestable
Doctrine
.
It
may
from
thence
strongly
be
presumed
that
this
mischieuous
sect
first
set
a
foote
this
Doctrine
,
in
as
much
as
before
their
arising
,
neuer
a
word
was
extant
of
attempting
vpon
the
persons
of
Kings
,
vnder
pretence
of
Religion
:
and
beholde
,
since
,
two
of
our
Kings
successiuely
haue
miscarried
through
the
impression
of
this
damnable
perswasion
;
and
if
some
order
be
not
soone
taken
against
it
,
it
will
turne
into
custome
.
And
we
haue
found
by
experience
in
Fraunce
how
pernicious
vnto
a
state
this
Sect
is
,
which
comming
out
of
Spaine
aboue
fifty
yeares
since
,
yet
could
not
the
sweetnesse
of
the
French
ayre
,
qualifie
the
fiercenesse
of
their
spirit
vnto
this
day
.
And
if
it
pleased
the
Queene
,
and
my
Lords
the
Princes
of
the
bloud
,
to
enforme
themselues
throughly
by
my
Lords
the
Presidents
,
and
Counsailors
of
the
Court
,
or
by
the
Aduocates
and
Atturnies
generall
of
his
Maiestie
,
of
the
proceedings
taken
against
the
Iesuites
,
they
shall
finde
this
which
followeth
to
be
true
,
which
wee
haue
drawne
out
of
the
arrests
of
the
said
Court
,
and
out
of
the
interrogatories
of
the
conuicted
,
which
are
yet
kept
in
the
Office
of
the
same
Court
,
namely
:
That
in
the
yeare
1594.
the
27.
of
December
,
Iohn
Chastel
,
Clarke
,
brought
vp
in
the
Colledge
of
the
Iesuites
,
hauing
giuen
the
late
King
a
stab
with
a
knife
in
the
mouth
,
thinking
to
haue
giuen
it
in
the
breast
,
was
taken
and
committed
to
the
Prouost
of
the
Kings
house
,
and
brought
into
the
Bishops
prison
,
where
vpon
an
interrogatorie
,
he
confessed
,
that
long
agoe
hee
had
purposed
in
himselfe
to
giue
this
stab
,
and
missing
of
his
purpose
,
he
would
doe
it
yet
if
he
could
,
being
perswa●ded
that
it
would
be
for
the
good
of
the
Catholique
,
Apostolique
,
and
Romane
Religion
.
Being
brought
from
thence
to
the
prison
of
the
Palace
,
hee
was
examined
by
the
chiefe
Officers
of
the
Court
,
to
whom
he
confessed
amongst
other
things
,
that
whereas
he
had
a
conceite
that
hee
should
be
forgotten
of
God
,
and
was
certainly
perswaded
,
he
should
be
damned
like
Antichrist
,
of
two
euils
he
made
choise
to
auoid
the
worst
,
and
being
a
damned
person
,
hee
had
rather
his
damnation
should
be
in
a
fourth
degree
then
in
an
eight
.
Being
demanded
where
he
had
learned
this
new
Diuinitie
,
he
made
answere
,
that
it
was
by
Philosophie
.
Being
asked
whether
he
had
studied
Diuinitie
in
the
Colledge
of
Iesuites
,
he
answered
:
Yea
,
and
that
vnder
Father
Gueret
,
with
whom
he
had
continued
two
yeares
and
a
halfe
.
Being
(
further
)
asked
whether
hee
had
euer
beene
in
the
Chamber
of
Meditations
,
whether
the
Iesuites
vse
to
bring
the
greatest
sinners
▪
there
to
behold
the
representation
of
many
Diuels
,
diuersly
and
fearefully
shaped
(
vnder
colour
of
reducing
them
to
a
better
life
,
)
thereby
to
cause
a
perturbation
in
their
spirits
,
and
consequently
vpon
such
or
such
resolutions
to
push
them
forwards
to
the
vndertaking
of
some
great
action
.
His
answere
was
,
that
he
had
often
been
in
this
chamber
of
meditations
.
Being
demaunded
whether
the
killing
of
the
King
were
not
matter
of
ordinarie
discourse
amongst
those
Iesuites
,
made
answere
,
that
hee
had
heard
them
say
,
It
was
lawfull
to
kill
the
King
,
and
that
he
was
no
member
of
the
Church
,
neither
ought
wee
to
obey
him
,
nor
hold
him
for
(
our
)
▪
King
,
vntill
hee
had
(
receiued
)
approbation
from
the
Pope
.
During
the
foresaid
proceedings
,
certaine
of
the
Lords
of
the
Court
,
came
to
the
Colledge
of
Cleremont
where
the
Iesuites
were
,
and
(
there
)
seazed
on
the
papers
of
Iohn
Guignard
,
amongst
which
there
was
found
a
Booke
composed
in
the
praise
of
Iames
Clement
,
who
murthered
Henry
the
third
,
with
exhortation
to
doe
the
like
vnto
hi●
Successour
:
out
of
which
Booke
diuers
clauses
haue
beene
produced
in
the
first
Chapter
.
The
Court
vpon
the
sight
of
these
Writings
,
sent
for
Guignard
the
Author
,
who
when
his
Writings
were
shewed
him
,
and
himselfe
examined
thereupon
,
confessed
that
himselfe
had
composed
them
,
and
written
them
with
his
owne
hand
.
And
hereupon
Guignard
by
sentence
of
the
Court
,
was
(
condemned
and
)
executed
the
7.
of
the
Ianuary
,
1595.
By
another
sentence
was
Peter
Gueret
Iesuite
,
the
Maister
of
Iohn
Chastell
condemned
to
perpetuall
banishment
,
and
all
his
goods
seazed
on
,
and
confiscated
vnto
the
King
,
with
commandement
for
the
erection
of
a
Pyramis
before
the
great
gate
of
the
palace
,
with
an
inscription
containing
the
causes
why
the
Iesuites
were
banished
.
In
which
(
inscription
)
they
are
tearmed
Heretiques
,
troublers
of
the
State
,
and
corrupters
of
Youth
.
Which
Pyramis
while
it
stood
,
if
any
did
aske
why
it
was
set
vp
,
many
more
now
a
dayes
are
ready
to
aske
why
it
was
puld
down
.
A
case
like
vnto
this
fell
out
at
Melun
,
the
last
of
Aprill
.
1593.
what
time
the
processe
criminall
was
made
against
Peter
Barriere
,
who
being
apprehended
vpon
the
intelligence
of
a
Fryer
,
an
honest
man
and
faithfull
vnto
the
King
,
confessed
that
he
came
purposely
vnto
the
Court
to
make
away
the
King
,
and
that
he
had
been
incited
hereunto
by
one
Varad●
by
name
,
a
Iesuite
,
whose
daily
practise
was
to
defame
the
King
with
vile
speeches
.
By
the
perswasion
of
this
Iesuite
,
the
fore-said
Barriere
had
prepared
a
knife
to
doe
the
fear
.
About
this
he
first
of
all
asked
the
aduise
of
A●bry
,
Curate
of
S.
Andrew
des
arts
,
to
whom
he
made
his
purpose
knowne
,
and
afterwards
betooke
himselfe
vnto
Varade
,
Rectour
of
the
Colledge
of
Iesuites
,
vpon
the
fore-said
Aubry
his
aduise
.
That
the
said
Varade
confirmed
him
in
his
resolution
to
kill
the
King
,
and
that
by
assuring
him
,
that
in
case
hee
were
apprehended
and
put
to
death
,
hee
should
obtaine
in
heauen
a
Crowne
of
Martyrdome
.
That
the
said
Varade
adiured
him
vnto
this
action
,
vpon
the
Sacrament
of
Confession
,
and
of
Communion
of
the
body
of
our
Lord
.
It
was
also
obserued
,
that
when
the
late
King
was
striken
,
their
Colledges
being
enuironed
with
a
Guard
,
certaine
Iesuits
cried
out
at
the
doores
of
their
Chambers
;
Surge
frater
,
agitur
de
Religione
:
Vp
brother
,
vp
,
our
Religion
is
in
danger
.
Besides
this
,
in
the
Colledge
of
the
said
Iesuites
,
there
were
found
diuers
theames
giuen
by
the
Maisters
of
formes
,
the
argument
of
all
which
was
an
exhortation
to
set
vpon
Tyrants
,
and
to
suffer
death
constantly
.
It
was
also
certified
to
betrue
,
that
after
Paris
was
reduced
vnder
the
Kings
obedience
,
the
Maisters
of
the
Colledge
of
Iesuites
,
forbad
their
Schollers
to
pray
for
the
King
.
Else-where
informations
haue
beene
made
against
Alexander
Hayes
,
Iesuite
,
borne
in
Scotland
,
who
taught
openly
that
it
was
good
to
dissemble
,
and
for
a
while
to
performe
obedience
vnto
the
King
in
shew
.
He
was
wont
to
say
,
Iesuita
est
omnis
homo
.
This
Iesuite
was
further
charged
to
haue
said
,
and
that
often
,
that
he
wished
if
the
King
came
along
by
their
Colledge
,
he
might
fall
out
of
the
window
vpon
him
,
and
breake
his
neck
.
For
which
cause
by
the
sentence
of
the
Court
,
giuen
the
10.
of
Ianuarie
,
1595.
the
saide
Hayes
was
condemned
to
perpetuall
banishment
;
and
withall
hee
was
wished
to
keepe
himselfe
out
of
the
Country
,
vpon
paine
of
being
hanged
,
without
any
other
forme
of
arraignement
.
Moreouer
,
the
said
Fathers
haue
beene
often
conuicted
for
corrupting
children
,
that
so
they
might
sende
them
into
strange
Countries
against
the
will
of
their
Fathers
.
As
for
instance
,
in
the
yeare
1595.
the
10.
of
Aprill
,
a
Iesuite
,
by
name
Iohn
the
Fayre
,
of
the
Colledge
of
Cleremont
,
did
honourable
pennance
in
the
great
Chamber
,
during
the
Audience
,
bare-head
and
bare-foote
in
a
white
sheete
,
holding
in
his
hand
a
burning
Torch
of
two
pound
weight
of
waxe
,
and
sentenced
to
professe
and
declare
vpon
his
knees
,
that
rashly
and
vnaduisedly
hee
practised
to
seduce
Francis
Veron
,
Clarke
,
Student
in
the
Vniuersitie
of
Poictiers
,
to
send
him
fo●th
of
the
kingdome
.
And
further
,
that
he
had
indiscreetly
reserued
and
kept
with
him
Lectures
and
Treatises
made
by
some
of
the
said
Societie
,
which
hee
receiued
and
wrote
out
with
his
owne
hand
in
the
said
Colledge
of
Cleremont
,
containing
many
damnable
instructions
to
attempt
against
Princes
,
and
(
withall
)
approbation
and
commendation
of
that
detestable
parricide
,
committed
vpon
the
person
of
our
King
of
most
blessed
memorie
,
Henry
the
third
.
These
are
things
so
common
and
so
well
knowne
,
that
who
so
should
faine
ought
,
or
adde
vnto
it
,
cannot
haue
any
hope
to
belieued
;
and
he
must
needes
be
accounted
impudent
that
should
denie
them
,
the
whole
bodie
of
the
Court
being
witnesses
of
the
truth
of
them
.
Besides
all
this
,
there
is
no
man
that
hath
not
by
experience
found
,
that
the
Iesuites
were
neuer
other
then
sworne
enemies
vnto
our
Kings
.
For
during
these
last
troubles
,
which
endeuoured
to
transport
France
into
Spaine
,
there
were
many
of
the
Religious
persons
found
,
and
that
of
all
Orders
,
to
ha●e
taken
the
Kings
part
,
but
there
was
no
one
Iesuite
found
to
be
for
him
,
vntil
such
time
as
for
their
crimes
they
were
driuen
out
of
the
kingdome
.
In
a
word
,
the
late
King
our
Prince
,
who
neuer
was
afraide
in
warre
,
(
yet
)
was
afraide
of
these
men
in
peace
.
My
Lord
the
Duke
of
Sully
can
testifie
this
,
who
perswading
the
King
not
to
recall
the
Iesuites
,
was
answered
by
him
,
Giue
mee
then
securitie
for
my
life
.
And
if
we
step
forth
of
the
kingdome
of
France
,
we
shall
finde
many
examples
of
the
like
.
In
all
the
conspiracies
against
Elizabeth
the
late
Queene
of
England
,
it
was
alwayes
found
that
some
Iesuites
or
other
had
the
tempering
of
them
:
and
yet
for
all
this
they
cease
not
to
martyr
her
with
wrongfull
speeches
after
her
death
,
prouoked
hereunto
by
this
,
that
shee
suffered
them
not
to
murther
her
.
Bonars●ius
the
Iesuite
,
in
the
first
Booke
of
his
Amphitheater
,
and
fourth
Chapter
,
cals
her
,
Lupam
Anglican●m
,
The
English
Wolfe
.
And
the
Iesuite
Eudaemon-Iohannes
,
in
the
116.
Page
.
of
his
Apologie
for
Garnet
,
cals
her
Sororis
filiam
,
Patris
neptem
:
Her
Sisters
daughter
,
and
her
Fathers
Niece
.
Of
late
Henry
Garnet
,
Hall
,
surnamed
Oldcorne
,
Hamond
,
Iohn
Gerard
,
and
G●inuelle
,
were
found
to
be
complices
in
that
powder-mine
,
which
was
made
vnder
the
house
where
the
King
with
the
States
of
the
Country
were
to
assemble
together
.
And
for
these
the
Iesuite
,
Iohn
the
H●ppy
,
hath
writ
an
Apologie
:
wherein
hee
confesseth
that
indeede
they
knew
the
intendment
,
but
that
they
ought
not
to
reueale
it
.
It
was
found
also
that
they
had
communication
(
hereon
)
by
letters
with
Bauldwin
,
the
English
Iesuite
,
who
(
then
)
liued
at
Bruxels
:
this
Iesuite
was
taken
since
as
hee
passed
through
the
Pals●raues
Country
;
and
we
doubt
not
but
that
if
he
were
but
a
little
stretcht
by
the
fingers
,
a
man
might
learne
strange
misteries
of
him
;
yea
,
&
that
he
had
some
intelligence
(
to
)
with
Francis
Rauillac
,
who
had
been
in
Flanders
somewhat
before
his
cursed
enterprise
.
And
if
you
passe
into
Polonie
,
you
shall
finde
that
the
Iesuites
doe
absolutely
possesse
the
King
,
and
hauing
as
it
were
the
Tutorship
of
him
,
haue
carried
him
vnto
such
violent
courses
,
that
the
Country
by
their
meanes
is
risen
vp
against
him
,
and
he
in
great
hazard
of
his
kingdome
.
Their
factio●s
humour
is
the
cause
that
Sueden
is
lost
from
the
Crowne
of
Poland
,
and
from
the
Catholique
Church
.
For
they
haue
moued
the
King
of
Poland
,
to
make
warre
vpon
Duke
Charles
(
who
now
stiles
himselfe
King
)
so
by
force
to
compell
him
to
receiue
the
Iesuites
.
Neither
is
Transyluania
free
.
Wee
haue
seene
the
Letters
of
the
Baron
of
Zerotin
,
dated
the
2.
of
May
last
,
wherein
hee
declareth
how
a
Lord
of
the
Country
hauing
a
Iesuite
(
with
him
)
in
his
house
,
was
by
the
same
Iesuite
drawne
to
conspire
the
death
of
the
Prince
of
Tran●yluania
;
who
being
aduertised
of
the
day
(
appointed
)
for
the
enterprise
,
went
forth
of
the
Towne
that
day
,
giuing
out
that
he
went
to
hunt
,
and
laid
an
ambush
without
the
Towne
,
wherein
hee
surprised
the
enterprisers
,
who
followed
after
him
to
execute
their
intendment
vpon
him
.
He
put
them
all
to
death
,
and
the
said
Iesuite
was
executed
with
the
generall
slaughter
of
his
complices
.
The
house
of
Austria
alone
hath
this
priuiledge
,
(
as
)
to
be
free
from
the
conspiracies
of
this
Societie
.
Of
this
family
the
Princes
liues
are
sacred
and
inuiolable
vnto
the
Iesuits
:
for
the
founder
of
their
Order
,
and
the
General
of
their
Societie
being
a
Spaniard
,
to
whom
they
haue
vowed
a
blinde
obedience
vnder
oath
,
it
is
not
to
be
feared
in
this
respect
,
that
euer
they
should
be
moued
to
enterprise
ought
against
the
Kings
of
Spaine
,
or
against
such
as
are
of
his
house
.
And
therefore
it
is
not
without
cause
,
that
the
Common-wealth
of
Venice
,
(
whose
wisedome
of
gouernment
is
to
be
admired
)
hath
driuen
them
out
of
Venice
,
and
out
of
all
their
dominions
:
They
(
well
)
perceiue
that
these
men
are
creatures
of
bloud
,
and
fire-brands
of
warre
,
whom
they
can
better
endure
without
,
then
within
their
Country
.
For
their
last
troubles
had
their
beginning
from
the
Iesuites
:
for
whereas
the
Senate
had
discouered
,
that
the
Iesuites
by
cunning
fetches
had
gotten
great
store
of
Legacies
by
Will
,
and
made
themselues
Lords
of
much
land
,
to
the
preiudice
of
the
Common-wealth
:
It
was
concluded
by
aduise
in
Councell
,
to
prohibite
all
Clergie
men
thence
forward
to
receiue
any
goods
immoueable
by
testament
,
without
leaue
of
the
common-wealth
:
whereunto
when
other
of
the
Church
submitted
,
the
Iesuites
who
opposed
it
,
and
wrought
against
it
at
Rome
,
were
for
euer
banished
the
State
.
And
for
these
considerations
it
is
,
that
the
Citie
of
Orleans
would
neuer
receiue
them
,
albeit
they
haue
much
desired
it
and
laboured
it
.
They
sent
thither
one
of
their
companie
to
preach
their
Lent
Sermons
;
but
the
Inhabitants
were
not
very
well
satisfied
:
for
instead
of
studying
,
he
busied
his
braines
in
searching
out
and
entertaining
such
as
had
yet
in
their
hearts
any
(
remainder
of
the
)
olde
leauen
of
the
League
:
by
whose
entercourse
this
Iesuite
set
the
report
going
,
that
the
Kings
pleasure
was
,
they
should
be
established
there
.
Heretofore
their
talke
was
of
driuing
out
the
Monkes
of
S.
Sampson
,
that
they
might
get
their
Church
,
and
of
displacing
Mounsieur
,
the
Marshall
of
Chastres
,
Gouernour
of
that
Citie
,
to
get
his
house
,
making
reckoning
to
ioyne
it
together
with
the
houses
in
the
way
vnto
the
fore-said
Church
.
And
besides
all
these
preparatiues
,
hauing
giuen
the
King
to
vnderstand
,
that
the
Citizens
of
Orleans
did
exceedingly
desire
their
company
,
they
did
so
importune
his
Maiestie
,
that
hee
granted
them
to
haue
an
house
there
,
yet
with
this
charge
that
the
Citizens
should
be
drawne
to
consent
vnto
it
.
Now
when
they
were
solemnly
assembled
together
about
this
matter
,
one
amongst
them
,
Touruille
by
name
,
a
famous
Aduocate
of
the
Citie
,
a
man
of
learning
and
iudgement
,
declared
vnto
them
the
inconueniences
that
might
befall
the
Citie
if
they
did
admit
them
,
and
by
strong
reasons
made
it
good
,
that
in
France
for
a
man
to
loue
his
King
and
the
Iesuites
,
were
things
that
could
not
stand
together
.
The
chiefe
Officers
of
Iustice
following
this
first
tune
,
and
all
the
Citizens
concurring
iointly
in
the
same
opinion
,
it
was
concluded
,
that
they
should
not
be
receiued
.
This
Citie
at
other
times
hath
drunk
of
the
cup
of
Rebellion
,
with
many
others
,
but
sithens
their
reducing
vnder
obedience
vnto
the
King
,
they
haue
at
all
times
declared
themselues
most
faithfull
;
euen
by
their
carriage
in
this
last
common
affliction
,
as
they
haue
declared
more
griefe
then
any
other
,
so
do
they
make
the
continuance
of
their
obedience
appeare
by
al
maner
of
good
works
,
more
then
any
other
.
CHAP.
III.
That
the
Iesuites
are
guilty
of
the
murther
of
our
deceased
King
,
Henry
the
fourth
.
WHosoeuer
shall
consider
the
crime
of
this
wicked
(
wretch
)
Rauillac
,
in
euery
part
and
circumstance
of
it
shal
easily
perceiue
that
the
Iesuites
had
their
fingers
in
the
Pie
,
and
that
the
mischiefe
came
none
otherwise
then
by
their
instruction
.
It
is
some
fiue
yeares
since
that
at
S.
Victors
,
there
was
a
Maide
possessed
with
a
Diuell
,
whose
instrument
she
was
for
the
tel●ing
of
diuers
things
that
seemed
admirable
.
Father
Cotton
,
either
moued
with
curiositie
,
or
grounding
himselfe
vpon
the
familiaritie
he
had
with
his
Spirits
,
tooke
a
iourney
thither
,
to
question
with
this
Spirit
on
diuers
points
which
he
had
a
desire
to
know
.
And
to
helpe
his
memory
,
hee
wrote
in
a
ticket
the
points
whereon
hee
was
to
demand
:
Amongst
other
points
these
were
some
:
What
should
be
the
issue
of
the
conuersion
of
Mounsieur
de
la
Val
:
and
of
the
enterprises
against
Geneua
:
and
of
the
continuance
of
Heresie
:
and
of
the
estate
of
Madamoyselle
Acarie
;
and
about
the
life
of
the
King
.
There
were
many
like
vnto
these
:
but
so
it
fell
out
,
that
Father
Cotton
,
deliuering
vnto
Mounsieur
Gill●t
,
Counsailour
,
in
in
the
great
Chamber
a
booke
which
he
had
promised
him
there
,
through
some
ouersight
,
left
behinde
him
his
memoriall
,
which
falling
by
this
meanes
into
the
handes
of
the
said
Mr.
Gillot
,
he
communicated
it
vnto
certaine
others
,
and
amongst
others
to
my
Lord
the
Duke
of
Sully
,
and
so
the
matter
came
abroad
.
Had
this
fallen
out
at
some
other
time
,
while
some
vigour
of
spirit
yet
remained
in
men
,
this
had
beene
sufficient
to
haue
entred
an
inditement
against
the
Iesuite
;
it
being
a
matter
capitall
for
a
man
to
enquire
about
the
tearme
of
his
Princes
life
:
(
and
that
)
not
onely
by
the
Romane
lawes
,
Deutronomie
.
And
Tertullian
giues
the
reason
of
it
in
his
Apologe
.
ticus
,
to
wit
,
that
such
a
one
hath
imaginations
against
the
Princes
life
,
that
makes
such
inquirings
about
it
.
Two
yeares
after
this
,
so
it
fell
that
Mounsieur
de
le
Forze
,
Lieutenant
for
the
King
in
Bearne
,
by
the
intelligences
which
hee
had
from
Spaine
,
by
reason
of
his
neighbour-hood
vnto
it
,
was
aduertised
that
a
Spaniard
of
such
a
stature
,
of
such
an
hayre
,
and
in
such
apparrell
,
departed
such
a
day
from
Barcelona
,
to
go
into
France
,
with
intendment
to
make
away
the
King
,
by
poyson
or
other
meanes
.
Well
,
this
Spaniard
came
to
Paris
,
addressed
himselfe
to
Father
Cotton
,
who
brought
him
vnto
the
King
,
&
gaue
high
commendations
of
him
.
A
while
after
came
the
Letters
of
Monsieur
de
la
Forze
:
when
the
King
had
read
them
,
hee
sends
(
forth
)
to
seeke
Father
Cotton
,
and
shewes
him
the
Letters
of
Mounsieur
de
la
Forze
,
and
commands
him
to
bring
backe
againe
that
same
Spaniard
.
Father
Cotton
answeres
,
he
could
not
belieue
it
,
and
that
the
aduertisement
was
false
:
neuerthelesse
,
he
would
go
seeke
out
the
said
Spaniard
,
and
bring
him
before
his
Maiestie
.
Whereupon
he
goes
forth
,
and
returning
a
good
while
after
,
hee
tels
the
King
,
he
could
not
finde
him
,
and
that
hee
was
gone
.
To
see
clearely
vnto
the
bottome
of
this
,
but
a
little
good
sight
is
too
much
.
It
is
not
aboue
a
yeare
agoe
that
Father
Cotton
wrote
vnto
a
prouincial
of
Spaine
diuers
things
which
our
King
had
vttered
in
secret
,
and
reuealed
in
Confession
,
and
such
as
turned
to
the
disgrace
of
his
Maiestie
.
The
discouery
whereof
was
the
cause
why
hee
continued
in
disgrace
for
the
space
of
sixe
Moneths
.
Neuerthelesse
the
late
King
(
through
a
clemencie
(
that
was
)
fatall
vnto
his
owne
destruction
)
forgaue
him
,
and
receiued
him
into
fauour
.
But
it
may
be
remembred
,
how
not
many
daies
after
,
our
young
King
being
importuned
by
him
,
gaue
him
a
gird
,
by
such
an
answere
as
he
well
deserued
,
in
these
tearmes
;
I
will
tell
you
nothing
,
for
you
will
writo
in
into
Spaine
,
as
you
haue
done
the
confession
of
my
Father
.
And
to
come
neere
the
fact
of
Rauillac
:
like
as
after
the
death
of
Henry
the
third
,
a
man
might
heare
the
Iesuites
preach
sediciously
,
and
exhort
their
auditors
to
do
the
like
vnto
his
Successor
:
and
amongst
others
,
Father
Commolet
,
crying
out
in
his
Sermons
,
We
haue
need
of
an
Ehud
,
be
he
a
Monke
,
or
be
he
a
Souldiour
,
we
haue
need
of
an
Ehud
.
Right
so
at
Lent
last
,
might
a
man
haue
heard
a
Iesuite
,
by
name
Father
Hardy
,
Son
to
one
Mercier
,
dwelling
on
Nostre-Dame
bridge
,
preaching
at
S.
Seuerins
,
and
saying
,
that
Kings
heaped
vp
treasures
to
make
themselues
feared
,
but
that
there
needed
but
a
mattocke
to
kill
a
King
.
In
witnesse
whereof
,
I
can
produce
Mounsier
le
Grand
,
and
Mounsier
de
la
Vau
,
Counsailours
of
the
Court
,
who
were
present
thereat
,
besides
diuers
others
.
At
the
same
time
Father
Gontier
preached
so
sediciously
,
and
so
iniuriously
against
the
King
,
that
Mounsier
the
late
Marshall
of
Ornano
,
as
zealously
affected
vnto
the
Catholique
religion
,
as
any
man
in
France
,
being
asked
of
his
Maiestie
what
hee
thought
of
his
Sermons
;
made
answere
to
him
,
that
if
Gontier
had
spoken
as
much
at
Burdeaux
,
he
would
haue
caused
him
to
be
throwne
into
the
Riuer
.
Euery
one
from
that
time
might
prognosticate
some
great
mischiefe
,
and
the
murmure
was
so
great
amongst
true
Frenchmen
,
that
my selfe
falling
on
a
time
amongst
good
company
,
where
some
speach
past
between
vs
,
one
of
them
affirmed
,
that
a
iolly
man
of
qualitie
,
called
Mounsier
de
la
Grange
▪
Secretary
to
the
Prince
of
Condy
,
would
auouch
to
Fathe●
Gontier
(
s
face
,
)
that
whiles
(
during
these
warres
)
he
remained
prisone●
at
Perigeus
,
the
said
Gontier
in
presence
of
Father
Saphore
,
Rector
of
the
Colledge
,
did
maintaine
against
the
said
de
la
Grange
,
that
it
were
a
good
deed
to
kill
the
King
.
Yet
this
is
not
all
:
for
to
giue
fire
to
the
match
at
both
ends
,
the
Iesuites
by
meanes
of
a
person
named
Guron
,
(
who
makes
shew
of
much
deuotion
)
would
faine
haue
prescribed
vnto
the
Curates
of
the
parishes
in
Paris
,
a
forme
of
preaching
the
very
last
Lent
,
giuing
them
in
writing
sundry
discourses
tending
to
sedition
.
But
diuers
honest
Curates
came
to
the
Duke
of
Sully
,
beseeching
him
,
that
by
his
meanes
they
might
speake
with
the
King
;
to
whom
they
made
their
complaints
,
saying
;
there
were
some
that
would
prescribe
them
to
preach
things
contrarie
to
their
allegiance
.
The
excessiue
clemencie
of
this
great
King
contented
it selfe
with
making
remonstrance
hereof
vnto
Father
Gontier
;
yea
,
and
to
winne
his
heart
,
he
made
him
his
Preacher
,
and
gaue
him
a
pension
.
Like
as
before
lightning
a
man
shall
heare
some
grumbling
in
the
Clouds
:
euen
so
,
these
preachings
and
seditious
meetings
were
the
forerunners
of
this
great
blow
,
that
hath
shaken
this
State
in
the
person
of
so
great
a
King
,
whose
losse
we
lament
now
,
but
shall
feele
it
much
more
in
the
time
to
come
.
Adde
hereunto
the
Confession
of
Rauillac
,
Aubigny
,
that
hee
had
told
him
in
confession
,
that
he
had
ben
sent
to
giue
a
great
stroke
,
and
that
hee
shewed
him
the
knife
,
hauing
an
heart
grauen
vpon
it
.
But
the
said
Iesuite
protested
,
that
God
had
giuen
him
this
grace
,
that
so
soone
as
ought
was
reuealed
vnto
him
in
confession
,
hee
forgat
it
incontinently
.
The
Gallant
saued
his
life
by
this
:
but
had
he
beene
in
another
Countrey
,
hee
would
haue
beene
taught
the
Art
of
Memorie
.
They
that
haue
sounded
this
Rauillac
,
and
haue
beene
present
at
his
examination
,
may
perceiue
that
the
said
parricide
hath
beene
(
very
)
throughly
instructed
in
this
matter
:
for
in
euery
other
point
of
Diuinitie
hee
shewed
himselfe
most
ignorant
;
but
in
the
question
,
whether
it
be
lawfull
to
kill
a
Tyrant
;
he
was
well
skilled
in
all
manner
of
euasions
and
Iesuiticall
distinctions
,
as
my
Lords
the
Commissioners
can
testifie
,
the
Sieur
Coeffeteau
Doctor
of
Diuinitie
,
and
others
,
who
had
the
examination
of
this
Rauillac
in
this
matter
.
And
this
parricide
being
demanded
what
moued
him
to
this
attempt
,
told
them
more
then
once
,
What
the
causes
were
why
it
was
requisite
to
kill
the
King
,
they
might
vnderstand
by
the
Sermons
of
the
Preachers
.
His
meaning
was
,
that
he
was
induced
hereunto
be
the
sermons
before
mentioned
.
But
(
more
then
this
)
it
was
easie
to
perceiue
that
besides
publike
exhortations
,
he
had
(
withall
)
receiued
particular
instructions
at
large
,
so
well
seene
was
hee
in
this
argument
.
Neyther
is
it
a
circumstance
to
be
neglected
,
that
Father
Cotton
,
hauing
obtained
leaue
to
speake
with
Rauillac
in
prison
,
amongest
other
things
that
he
spake
vnto
him
,
this
was
one
;
Looke
well
to
it
,
that
you
accuse
not
the
Innocent
:
fearing
(
belike
)
least
hee
should
accuse
the
Iesuites
:
but
the
Cordeliers
,
Carmelites
,
and
other
honest
religious
persons
,
who
were
not
touched
in
conscience
,
they
feared
not
lest
any
should
accuse
them
.
But
whence
was
it
,
that
at
Bruxelles
and
at
Prage
where
the
Iesuites
dominiere
,
the
Kings
death
was
spoken
of
(
some
)
twelue
,
or
fifteene
dayes
before
it
came
to
passe
?
At
Roan
diuers
receiued
letters
from
their
friends
at
Bruxelles
,
desiring
to
be
informed
whether
the
report
that
went
of
the
Kings
death
were
true
,
albeit
at
that
time
it
was
not
so
.
Mounsieur
Argentier
at
Troyes
,
receiued
letters
from
the
●utor
of
his
children
at
Prage
,
wherein
hee
was
aduertised
that
a
Iesuite
had
giuen
it
forth
,
that
the
King
was
dead
before
it
fell
out
to
be
so
,
and
withall
had
tolde
them
,
that
after
his
decease
Monsieur
the
Dolphin
should
not
be
King
,
but
the
King
of
Spaine
,
and
that
for
the
same
reasons
which
Father
Gontier
gaue
in
his
sermons
at
Aduent
and
Lent
last
.
I
may
not
omit
the
prediction
of
the
prouost
of
Petiuiers
,
(
who
was
found
strangled
in
prison
)
who
being
at
Petiuiers
,
two
days
iourney
from
Paris
,
and
playing
at
nine
pinnes
,
amongst
sundry
of
his
friends
,
told
them
saying
;
This
day
the
King
is
either
slaine
▪
or
hath
a
blow
.
This
prouost
was
in
faction
a
Iesuite
,
and
had
committed
a
sonne
of
his
vnto
them
,
who
at
this
day
is
a
Iesuite
.
Diuers
haue
obserued
with
what
disdaine
and
generall
indignation
it
was
taken
of
euery
one
,
to
see
the
Iesuites
at
the
Louure
,
the
(
very
)
morning
after
this
abhominable
assassinacie
,
looking
with
a
smiling
and
pre●umptuous
countenance
,
as
who
should
say
,
all
things
went
well
for
them
;
and
to
be
presented
vnto
the
Queene
by
Mounsieur
de
la
Varenne
,
their
Benefactor
and
restorer
;
and
to
haue
that
boldnesse
in
this
common
heauinesse
and
sorrow
,
so
speedily
to
demand
the
ha●t
of
the
poore
deceased
King
,
which
they
carryed
away
in
a
kinde
of
conquest
,
wherewithall
they
had
done
well
to
haue
buryed
also
the
tooth
which
Iohn
Chastel
,
a
disciple
of
theirs
,
strooke
out
some
yeares
since
.
But
who
did
not
wonder
to
see
all
the
Orders
of
religious
persons
assist
the
funerals
of
the
King
,
and
pertake
of
the
common
sorrow
,
sauing
the
Iesuites
?
who
alone
hauing
receiued
more
good
turnes
of
this
good
King
,
then
all
other
Ecclesiasticall
persons
put
together
,
euen
they
alone
vouchsafed
not
to
accompany
his
body
vnto
the
graue
.
Which
being
obserued
by
diuers
of
the
Spectators
,
some
said
,
the
reason
of
their
absence
was
,
because
they
disdained
all
other
Orders
:
but
the
most
iudicious
,
their
opinion
was
,
that
it
was
no
small
part
of
their
wisedome
:
and
that
Tiberius
and
Iulia
,
hauing
procured
the
empoysoning
of
Germanicus
,
Tacitus
.
lib.
3.
Annal.
Tiberius
atque
Augusta
publico
abstinuere
,
inferius
maiestate
sua●rati
,
si
palam
lamentarētur
,
anne
omnium
oculis
vultum
eorum
scrutantibus
,
falsi
intelligerentur
.
in
the
publike
mourning
that
was
at
Rome
,
would
not
appeare
openly
,
for
feare
least
the
people
should
discouer
their
sorrow
to
be
but
false
and
counterfai●e
.
After
the
Kings
death
,
they
did
what
they
could
to
keepe
his
purpose
from
taking
effect
,
and
to
thwart
such
courses
as
he
iudged
to
be
for
the
good
of
the
State
.
Hee
had
resolued
to
send
companies
vnto
Cleues
,
for
aide
to
the
princes
of
Germanie
.
Since
that
,
Mounsieur
the
Marshall
of
Castres
,
Generall
of
these
forces
,
prepared
himselfe
for
the
iourney
,
when
behold
two
Iesuites
who
came
to
seeke
him
out
,
tolde
him
that
he
could
not
goe
this
voyage
,
not
bring
succour
vnto
Heretiques
with
a
good
conscience
,
and
fought
to
affright
his
conscience
with
threats
,
as
that
if
he
did
this
,
hee
could
not
be
saued
.
But
the
said
Marshall
giuing
no
credit
vnto
their
words
,
within
a
while
after
,
they
come
vnto
him
to
change
their
language
,
and
to
appease
him
.
CHAP.
IIII.
An
Examination
of
the
declaratory
Letter
of
Peter
Cotton
.
FIrst
of
all
,
I
say
,
that
this
Letter
being
extorted
(
as
it
is
)
by
necessitie
,
comes
out
of
season
,
and
doth
not
preuent
the
euill
,
but
comes
after
it
:
for
it
should
haue
beene
written
against
Mariana
when
hee
first
peeped
forth
,
and
when
the
late
King
intreated
Father
Cotton
to
write
against
it
.
I
say
further
,
it
is
vtterly
vnknowne
to
vs
whether
he
speakes
in
earnest
:
in
his
Letter
,
or
whether
according
to
the
doctrine
of
his
Order
,
he
vseth
Equiuocation
,
and
suppresseth
the
one
halfe
of
his
meaning
:
or
if
he
speakes
in
good
earnest
,
who
seeth
not
that
his
companions
are
not
of
his
opinion
,
sith
none
of
them
hath
subscribed
his
Booke
,
nor
approued
it
?
which
yet
had
been
most
requisite
in
a
matter
so
publike
and
of
such
importance
.
Againe
the
authoritie
of
so
many
Iesuites
condemning
the
murthering
of
Kings
,
is
alledged
by
him
in
vaine
:
for
all
such
passages
of
the
Iesuites
are
vnderstood
of
Kings
whom
the
Pope
and
Iesuites
acknowledge
for
Kings
:
But
wee
haue
made
it
cleere
in
the
former
Chapters
by
the
authoritie
of
a
great
many
Iesuites
,
and
by
their
actions
,
that
when
the
Iesuites
do
attempt
vpon
the
life
of
any
King
,
they
make
good
their
action
by
this
,
that
such
a
one
they
doe
not
reckon
to
be
a
King
,
albeit
he
beares
the
name
,
in
as
much
as
he
is
excommunicated
,
or
because
hee
is
an
enemie
vnto
the
Church
:
and
in
very
deed
this
wretched
Rauillac
,
alledged
this
for
the
cause
of
his
attempt
,
to
wit
,
because
the
King
would
make
war
against
the
Popr
,
and
that
the
Pope
was
God
,
and
by
consequence
,
that
the
King
would
make
warre
against
God
.
And
therefore
the
reuerend
Abbot
of
Boyse
,
hath
well
obserued
in
his
answere
to
Father
Cotton
,
that
whereas
Gregorie
of
Valence
,
Iesuite
,
saith
;
It
is
no
way
permitted
for
a
man
to
attempt
vpon
the
life
of
his
Prince
,
albeit
he
abuse
his
authority
;
yet
he
addes
,
If
it
be
not
done
by
publique
iudgement
.
Now
all
the
Iesuites
maintaine
that
the
iudgement
of
the
Generall
of
their
Order
is
a
publique
iudgement
,
and
whereon
they
must
rest
(
themselues
,
)
as
on
the
voyce
of
Christ
,
as
wee
haue
shewed
before
;
wee
hold
also
the
iudgement
of
the
Pope
to
be
a
publike
iudgement
.
Againe
we
haue
formerly
obserued
that
the
Apologie
of
Eudemon-Iohannes
the
Iesuite
,
approued
by
their
Generall
Aquauiua
,
and
of
three
Doctors●
of
the
Iesuites
,
affirmes
that
Iesuites
doe
no
way
approue
the
murthering
of
Kings
,
notwithstanding
they
loue
the
euent
:
so
that
it
serues
to
no
purpose
for
Father
Cotton
to
condemne
him
that
murthered
the
King
,
if
neuerthelesse
he
be
glad
for
the
euent
,
that
is
to
say
,
for
the
death
of
the
King
.
And
in
very
deede
,
it
is
a
fraudulent
protestation
that
hee
makes
of
approuing
the
decree
of
the
Councell
of
Constance
,
where
they
condemne
the
proposition
of
Iohn
Petit
,
and
declare
that
it
is
not
lawfull
for
a
subiect
to
kill
a
Tyrant
:
for
the
Iesuites
haue
their
euasion
ready
,
and
which
is
a
truth
,
namely
,
that
the
Councell
of
Constance
speaketh
of
such
Tyrants
as
are
lawfull
Kings
,
and
that
they
speake
not
of
Tyrants
deposed
by
publike
iudgement
,
and
whose
Subiects
are
discharged
and
absolued
of
their
oath
of
allegiance
by
the
Pope
,
nor
of
Kings
who
are
iudged
enemies
vnto
the
Church
.
For
if
the
Iesuites
shall
vndertake
to
make
away
a
King
,
they
will
easily
finde
(
out
)
some
reason
(
or
other
)
to
proue
that
he
is
no
King
at
all
,
and
by
consequence
that
(
herein
)
they
doe
nothing
against
the
Councell
of
Constance
,
nor
against
those
places
which
Father
Cotton
alledged
out
of
the
writings
of
the
Iesuites
.
That
which
Father
Cotton
addes
,
that
this
was
the
singular
opinion
of
Mariana
,
and
not
of
all
their
Order
,
hath
beene
disproued
in
the
first
Chapter
,
by
the
approbation
of
a
great
many
Iesuites
,
whose
names
are
in
the
front
of
Marianaes
Booke
,
and
by
the
bookes
of
sundry
Iesuites
,
who
affirme
the
same
that
Mariana
doth
;
yea
,
they
commend
him
,
and
maintaine
him
:
and
the
Iesuite
Cotton
(
himselfe
)
doth
so
tenderly
condemne
him
,
that
in
his
reprehensions
of
him
,
hee
doth
rather
seeme
to
flatter
him
.
As
for
that
pretended
decision
,
which
hee
would
make
vs
belieue
to
haue
beene
made
in
a
prouinciall
congregation
of
the
Iesuites
,
wherein
Mariana
was
condemned
by
them
:
this
seemes
to
mee
,
to
marre
their
Market
,
●ith
they
haue
concealed
this
decision
hitherto
,
)
and
would
haue
no
man
know
it
.
Did
they
feare
to
make
French-men
too
well
affected
towards
the
preseruation
of
the
King
?
or
did
they
feare
to
giue
offence
to
the
Iesuites
of
Spaine
,
by
publishing
their
condemnation
of
Mariana
?
Out
of
doubt
it
will
be
found
that
either
any
such
decision
was
neuer
made
,
or
if
it
were
,
it
was
a
matter
of
(
mere
)
Equiuocation
,
and
ambiguous
(
construction
)
And
this
will
be
more
easily
belieued
when
a
man
shall
come
neare
,
and
obserue
the
Iesuites
confession
in
this
matter
,
which
Father
Cotton
hath
reduced
to
fifteene
heads
or
Articles
,
which
are
nothing
but
infoldings
of
words
,
and
which
declare
the
Iesuites
beliefe
in
such
points
whereof
no
man
askes
them
any
question
:
for
behold
,
(
these
are
the
points
)
whereon
wee
would
expect
to
heare
the
Confession
of
their
Faith
.
I.
Whether
when
the
Superiour
of
the
Iesuites
shall
command
them
to
vndertake
against
the
King
,
they
ought
to
obey
him
.
II.
Whether
the
Pope
can
discharge
Subiects
of
their
oath
of
allegiance
made
vnto
their
King
.
III.
Whether
a
King
being
deposed
by
the
Pope
,
and
excommunicated
,
is
neuerthelesse
a
King
,
and
whether
the
Subiects
are
bound
,
neuerthelesse
to
performe
obedience
to
him
in
things
temporall
after
excommunication
.
IIII.
Whether
in
case
some
good
Catholique
shall
discouer
vnto
a
Iesuite
in
Confession
his
purpose
to
kill
the
King
,
the
Iesuite
ought
to
reueale
this
Confession
,
or
conceale
it
.
V.
Whether
the
Pope
can
giue
and
take
away
kingdomes
,
and
at
his
pleasure
transferre
them
:
namely
,
whether
the
Iesuites
do
approue
that
Canon
which
●aith
,
that
the
Pope
may
take
off
the
Crowne
from
a
Kings
head
,
albeit
he
be
without
blame
.
VI.
Whether
Kings
are
aboue
Clarkes
:
that
is
to
say
,
whether
the
King
hath
authoritie
ouer
their
goods
,
and
ouer
their
liues
,
as
much
as
ouer
his
other
Subiects
.
VII
.
Whether
faith
giuen
to
the
enemies
of
the
Church
be
to
be
kept
.
VIII
.
Whether
a
Iesuite
being
accused
of
Treason
,
and
kept
prisoner
thereupon
,
may
lawfully
vse
Equiuocations
in
his
answere
.
IX
.
Whether
to
slay
a
mans
enemies
,
it
be
lawfull
for
him
to
kill
his
friends
.
X.
Whether
the
rebellion
of
a
Cleargie
man
against
the
King
be
high
treason
.
XI
.
Whether
a
man
can
hate
him
that
murthereth
a
King
,
and
yet
be
glad
for
the
euent
.
XII
.
Whether
Garnet
&
Oldcorne
are
Martyres
:
and
whether
Guignard
were
iustly
condemned
to
death
.
These
are
the
points
,
whereon
all
honest
Catholiques
desire
the
Iesuites
might
be
catechised
,
and
that
it
would
please
the
Queene
Regent
,
and
my
Lords
the
Princes
of
the
bloud
,
the
Officers
of
the
Crowne
,
and
Lords
of
the
Counsaile
,
to
commaund
Father
Cotton
,
and
his
companions
to
write
their
mindes
clearely
,
and
to
set
forth
their
Confession
,
to
the
end
these
new
impressions
which
enfeeble
the
authoritie
of
our
Kings
,
and
hazard
their
liues
,
might
be
razed
out
of
(
the
mindes
of
)
the
people
,
in
stead
of
giuing
vs
articles
which
touch
not
the
matter
,
and
which
(
withall
)
are
carried
in
obscure
and
doubtfull
termes
,
like
vnto
the
sword
of
Delphos
,
which
cuts
on
both
sides
.
The
first
Article
is
this
:
All
Iesuites
(
saith
hee
)
in
generall
and
in
particular
,
are
ready
to
seale
euen
with
their
owne
bloud
,
that
they
haue
not
either
in
this
matter
or
other
,
any
other
Faith
,
doctrine
and
opinion
,
then
that
of
the
Church
of
Rome
.
Herein
he
speakes
against
his
conscience
:
for
if
all
Iesuites
in
particular
are
agreed
in
euery
thing
,
it
followes
that
Cotton
and
Mariana
doe
agree
together
,
and
that
Cotton
doth
not
well
to
condemne
him
.
Whereas
he
saith
,
that
all
the
Iesuites
are
ready
to
subscribe
,
that
in
this
matter
they
haue
no
other
beliefe
then
the
vniuersall
Church
hath
.
I
answere
,
that
the
Iesuites
may
easily
subscribe
to
any
thing
that
a
man
would
haue
them
,
sith
they
haue
their
retention
,
and
secre●
conditions
,
which
they
reserue
in
their
mindes
:
but
I
am
well
assured
that
the
vniuersall
Church
will
not
subscribe
to
any
of
those
abhominable
positions
of
the
Iesuites
,
which
we
haue
formerly
alledged
out
of
their
Bookes
,
much
lesse
will
it
approue
their
actions
.
His
second
Article
is
:
That
amongst
all
kindes
of
gouernments
and
administrations
of
Common-wealths
a
Monarchie
is
the
best
.
To
what
purpose
is
this
?
It
is
not
necessarie
that
they
who
esteeme
a
Monarchie
to
be
better
then
a
Democratie
,
for
this
cause
,
must
make
scruple
to
destroy
Kings
:
or
that
they
who
desire●
to
kill
the
King
,
must
haue
an
intention
to
change
the
forme
of
Gouernment
;
but
only
they
desire
another
King
,
because
he
that
liues
mislikes
them
.
The
third
Article
sauours
altogether
of
the
Iesuites
veyne
,
and
of
their
termes
,
for
therein
is
nothing
but
Equiuocations
,
and
mentall
reseruations
.
It
saith
,
That
such
as
is
the
spirituall
Gouernment
of
the
Church
,
which
relyes
on
the
Vicar
of
Iesus
Christ
,
the
Succ●ssour
of
S.
Peter
:
such
is
the
temporall
of
the
State
and
Kingdome
of
Fraunce
,
that
it
determines
in
the
person
of
the
King
,
our
Soueraigne
Lord
and
Maister
.
There
is
nothing
spoken
to
the
full
in
this
,
but
with
much
dissimulation
:
for
hee
dares
not
affirme
that
the
King
is
as
simply
absolute
in
his
Kingdome
,
as
the
Pope
in
the
Church
:
for
the
Iesuites
alone
maintaine
that
the
Pope
can
depose
Kings
;
but
they
do
not
maintain
that
Kings
may
depose
Popes
:
they
hold
that
Popes
can
discharge
Subiects
of
their
obedience
vnto
Kings
;
but
they
do
not
hold
that
Kings
can
dispense
with
Christians
touching
their
obedience
vnto
Popes
:
They
hold
that
the
Popes
power
reacheth
vnto
the
temporalties
of
Kings
,
either
directly
as
some
say
,
or
indirectly
as
others
say
;
but
they
doe
not
belieue
that
Kings
haue
any
power
either
directly
or
indirectly
,
ouer
the
spiritualties
or
temporalties
of
Popes
:
they
hold
that
there
are
many
persons
in
Fraunce
who
are
not
lyable
to
tryall
before
the
Kings
Iudges
;
but
they
do
not
hold
,
there
is
any
man
within
th●
territories
of
S.
Peter
who
is
not
triable
before
the
Officers
of
his
holinesse
:
they
hold
that
the
Pope
can
leuie
money
and
rents
vpon
the
Ecclesiasticall
reuenewes
of
the
Kingdome
of
Fraunce
;
but
they
doe
not
holde
that
the
Kings
of
Fraunce
can
leuie
any
mony
vpon
the
persons
nor
vpon
the
lands
of
Italy
,
which
are
of
the
Patrimonie
of
S.
Peter
.
For
it
is
not
credible
that
Father
Cotton
will
oppose
himselfe
against
Cardinal
Bellarmine
the
Iesuite
,
all
the
Iesuites
now
adayes
being
his
Disciples
and
Schollers
,
who
in
his
fift
Booke
,
De
Pontifice
Romano
,
and
sixt
Chapter
,
writes
thus
:
The
Pope
may
change
kingdomes
,
take
them
from
one
▪
and
bestow
them
on
another
,
as
the
supreme
Prince
spirituall
,
and
when
he
shall
finde
it
necessarie
for
the
saluation
of
soules
▪
Of
whom
also
we
haue
formerly
learned
that
Kings
are
not
aboue
Clarks
.
The
same
(
Authour
)
in
the
second
Chapter
of
his
Booke
,
Of
the
exemption
of
the
Clergie
,
cals
all
Kings
and
Princes
ingenerall
,
Prophane
men
:
And
he
holds
in
diuers
places
,
the
power
of
secular
Princes
,
is
but
an
humane
institution
,
and
is
onely
the
worke
of
men
.
Albeit
the
Apostle
in
the
thirteenth
to
the
Romanes
,
saith
;
That
there
is
no
power
but
of
God
,
and
the
powers
that
be
,
are
ordained
of
God
.
And
therefore
it
is
no
part
of
the
Iesuites
beliefe
,
to
account
Kings
to
be
Kings
in
such
sort
,
as
the
Pope
is
the
head
of
the
Church
,
seeing
they
are
not
Kings
but
by
humane
institution
:
but
the
Pope
is
head
of
the
Vniuersall
Church
by
the
institution
of
God
.
In
a
word
,
Cotton
speakes
but
with
halfe
a
mouth
,
and
by
that
which
hee
saith
,
it
is
impossible
to
apprehend
what
he
beleeueth
.
And
the
same
may
be
said
of
his
other
Articles
.
The
last
Article
is
a
recrimination
of
those
of
the
pretended
reformed
Religion
,
sundry
of
whose
Books
he
saith
are
infected
with
this
opinion
,
that
it
is
lawfull
for
a
Subiect
to
make
away
his
King
.
After
this
he
addes
;
I
could
note
and
specifie
the
places
,
alledge
their
words
,
were
it
not
much
better
that
they
should
remaine
swallowed
vp
of
the
gulfe
of
forgetfulnesse
.
Oh
what
matter
of
triumph
here
doth
he
giue
vnto
our
aduersaries
?
whose
saying
will
be
,
that
if
Father
Cotton
had
knowne
those
places
,
hee
would
not
haue
failed
to
bring
them
to
light
,
and
it
had
beene
good
to
name
the
bookes
,
that
they
might
be
suppressed
,
and
the
Authors
punished
if
they
were
liuing
.
Now
hereupon
I
haue
been
moued
in
the
humor
of
curiosity
to
cleare
my selfe
:
and
enquiring
of
some
of
the
contrary
Religion
,
men
not
vnlearned
,
they
haue
answered
mee
,
that
indeede
the
Councell
of
Constance
in
the
eight
Session
,
makes
an
enumeration
of
Wickliffes
Heresies
,
and
amongst
other
things
accuseth
him
for
being
of
opinion
,
no
m●n
is
a
Maister
or
Lord
in
ciuill
things
,
during
his
continuance
in
mortall
sinne
.
Againe
,
that
people
may
at
their
pleasure
correct
Princes
that
are
faulty
.
And
that
Buchanan
an
Historian
and
Scottish
Poet
,
in
his
Booke
,
De
iure
Regni
apud
Scotes
,
speaketh
(
indeed
)
of
handling
Kings
roughly
,
and
driuing
them
out
,
when
they
become
Tyrants
.
But
the
Councell
of
Constance
slandereth
Wickliffe
,
not
onely
in
this
point
,
but
also
in
diuers
others
:
that
this
is
no
where
to
bee
found
throughout
his
writings
:
and
that
he
was
not
present
to
answere
for
himselfe
:
that
after
the
same
slanderous
maner
,
the
same
Councell
chargeth
him
to
haue
said
,
that
God
must●
obey
the
Diuell
:
that
Buchanan
was
no
Diuine
:
that
amongst
their
Doctors
there
are
indeed
found
some
free
speeches
against
Kings
that
persecute
their
Churches
,
so
farre
as
to
say
,
that
notwithstanding
their
wicked
wils
,
they
will
not
giue
ouer
to
aduance
the
worke
of
God
,
and
such
like
.
But
not
so
much
as
any
one
word
is
to
be
found
of
aduise
to
kill
Kings
,
nor
so
much
as
any
one
precept
of
rebellion
.
That
Luther
writ
indeed
against
King
Henry
the
eight
of
England
,
in
most
contemptuous
sort
and
indiscreet
termes
:
but
that
Luther
was
none
of
his
Subiect
,
and
that
he
neuer
spake
of
killing
Kings
,
nor
of
rebelling
against
their
Soueraigne
,
and
therefore
that
these
examples
are
not
to
purpose
.
This
I
say
,
not
that
I
rest
satisfied
with
these
iustifications
,
I
leaue
them
as
they
are
,
but
to
stirre
vp
Father
Cotton
to
speake
more
plainly
vnto
this
point
,
for
feare
least
our
aduersaries
should
say
,
that
they
are
accused
without
proofe
,
and
without
shewing
wherefore
.
That
which
remaines
of
Father
Cottons
declaratorie
Letter
,
is
onely
a
declamatorie
discourse
,
wherein
he
talkes
of
Otacoustes
,
Prosagogides
,
and
Quadruplators
:
words
that
had
giuen
vs
the
stop
,
had
they
been
put
in
the
entrance
(
of
his
discourse
.
)
For
these
are
words
too
hard
for
vs
,
that
know
no
other
Latine
then
that
of
Ac●ursius
,
and
that
busie
our selues
to
proue
as
good
French-men
,
as
the
Iesuites
are
good
Spaniards
.
CHAP.
V.
Whether
it
be
for
the
good
of
the
State
,
that
Father
Cotton
should
be
neere
about
the
person
of
the
King
,
or
of
the
Queene
Regent
,
and
whether
the
lesuites
are
to
be
suff●red
.
IF
all
the
world
wonders
to
see
after
the
blow
that
Iohn
Chastel
gaue
with
a
knife
,
after
the
condemning
of
the
Iesuites
,
after
the
erection
of
the
Pyramis
for
a
memoriall
,
yet
neuerthelesse
a
little
after
(
all
this
,
)
these
Fathers
to
be
established
againe
,
and
to
possesse
the
heart
of
the
King
,
whose
mouth
they
had
slit
:
So
is
it
a
thing
as
much
to
be
wondred
at
,
to
see
at
this
day
,
after
so
horrible
a
death
,
those
,
who
haue
set
abroach
the
doctrine
of
murthering
(
Princes
)
and
who
are
knowne
to
haue
a
●inger
in
the
action
,
to
continue
still
,
and
to
be
neare
about
the
person
of
the
King
.
I
will
beleeue
that
the
person
of
Father
Cotton
is
free
from
this
crime
,
and
that
Father
Gontier
and
Aubigny
had
no
communication
with
him
,
and
that
he
had
no
intelligence
with
the
Iesuites
of
Bruxelles
:
yet
such
are
his
maners
and
his
profession
,
that
it
is
no
way
fit
,
nor
for
(
the
)
credit
(
of
the
Court
)
for
him
to
come
neere
about
the
person
of
his
Maiestie
.
First
of
all
,
I
affirme
that
Cotton
,
who
cals
himselfe
a
religious
person
,
yea
,
of
such
a
Company
who
take
vnto
them
the
name
of
Iesus
,
is
a
scandall
to
the
whole
Church
,
being
euery
day
a
follower
of
the
Court
:
for
this
is
a
thing
contrary
,
not
onely
to
the
Institution
of
all
Monkes
,
but
particularly
to
the
rules
of
the
Iesuites
,
as
Father
Richeome
assureth
vs
in
his
Apologeticall
complaint
:
and
Cardinall
Tolet
the
Iesuite
,
in
his
Booke
Of
the
Institution
of
Priests
.
1.
Booke
,
and
40.
Chapter
,
holds
it
for
a
generall
truth
,
that
a
religious
person
who
betakes
himselfe
vnto
the
Courts
of
Princes
,
is
an
excommunicate
person
,
albeit
he
hath
leaue
of
his
Superiour
.
Secondly
,
for
the
imprinting
of
vertue
in
the
heart
of
a
Prince
,
it
is
fit
to
set
about
his
person
men
that
are
enemies
vnto
vices
,
and
such
as
will
not
flatter
him
in
his
imperfections
.
This
was
one
of
the
(
great
)
faults
of
Father
Cotton
,
euen
his
conniuence
at
the
pleasures
of
the
late
King
,
in
stead
of
with-drawing
him
from
them
.
And
such
a
Prince
was
hee
,
that
if
a
man
an
enemie
vnto
vice
,
had
helde
his
place
about
him
,
it
had
beene
an
easie
matter
to
restraine
him
.
This
is
the
complaint
that
Father
Portugais
,
lately
made
in
our
hearing
,
in
a
funerall
Sermon
that
he
preached
at
S.
Iames
in
the
Shambles
,
and
which
afterwards
he
set
forth
in
print
.
Yet
this
is
not
all
:
for
in
stead
of
restrayning
him
,
he
rather
humoured
him
,
affirming
euen
at
a
full
Sermon
,
that
his
Maiestie
made
amends
for
his
sinnes
with
many
merits
:
that
Dauid
committed
faults
,
although
he
were
a
man
after
Gods
owne
heart
.
(
Nay
,
)
he
did
well
worse
then
this
:
for
he
was
the
Messenger
of
the
Kings
loue
,
and
carried
his
Loue-letters
vnto
Ladies
:
a
great
Prince
of
this
kingdome
,
and
who
now
liues
in
Court
,
can
testifie
,
that
(
as
hee
told
him
)
(
how
)
he
wondred
at
this
,
that
Father
Cotton
should
be
employed
in
bringing
a
certaine
Damsell
vnto
the
King
:
the
said
Iesuit
answered
him
,
that
indeed
it
was
a
sinne
,
but
that
he
was
rather
to
regard
the
health
of
the
King
,
whose
life
was
so
necessarie
vnto
the
Church
,
and
that
this
euill
should
be
recompenced
with
a
greater
good
.
And
for
his
life
;
therein
he
hath
discouered
egregious
Hypocrisie
.
He
vaunted
(
sometimes
)
in
the
presence
of
sundry
Lords
of
the
Court
,
who
yet
are
liuing
,
that
since
he
was
two
and
twenty
yeares
of
age
,
he
neuer
committed
any
mortall
sinne
;
and
yet
neuerthelesse
,
the
Abbot
of
Boyse
hath
iustified
vnto
him
,
and
is
ready
to
iustifie
it
,
that
since
that
time
it
is
that
a
sentence
hath
passed
against
him
at
Auignon
,
for
getting
a
Nun
with
childe
.
Mounsieur
des
Bordes
,
Lord
of
Grigny
,
a
man
that
wants
no
good
part
,
saue
to
be
a
Catholike
,
hath
lying
by
him
at
this
day
Father
Cottons
(
loue
)
Letters
vnto
Madamoyselle
de
Claransac
de
Misme
,
written
with
his
owne
hand
:
wherein
after
many
protestations
of
friendship
,
he
tels
her
,
that
he
hopes
to
see
her
shortly
,
to
pay
her
the
principall
,
and
the
arrerages
of
his
absence
:
and
that
the
affection
h●e
beares
vnto
her
is
such
,
that
he
cannot
promise
himselfe
to
haue
full
ioy
in
Paradise
,
if
he
finde
not
her
there
.
This
Damsell
was
entred
amongst
the
questions
which
this
Iesuite
was
to
propose
vnto
the
Diuell
.
Who
doth
not
wonder
at
the
incredible
impudencie
of
this
man
,
who
insinuates
himselfe
euery
where
,
and
shrinkes
not
backe
for
an
hundred
puttings
by
?
who
thrusts
himselfe
into
euery
action
,
who
makes
himselfe
a
companion
to
Princes
,
who
in
the
Meditations
he
sets
forth
,
seemes
as
if
hee
would
flatter
God
,
and
bring
him
a
sleepe
with
words
that
sauour
of
his
Queane
?
What
an
heart-burning
would
it
be
to
see
a
caitife
Iesuite
besiege
the
spirit
of
a
King
,
and
to
be
as
a
man
may
say
,
tyed
to
his
girdle
,
while
in
the
meane
time
,
Princes
and
Lords
who
haue
done
him
great
seruice
,
haue
much
a
doe
to
come
neere
him
?
I
cannot
conceiue
any
reason
why
other
of
the
Clergie
who
for
many
ages
haue
beene
the
pillars
of
the
Church
of
Fraunce
,
who
neuer
laide
hand
on
their
Kings
,
and
who
neuer
abandoned
them
in
their
afflictions
,
especially
in
the
(
time
of
our
)
last
troubles
,
should
not
enioy
the
same
fauour
that
these
new
come
vpstarts
,
who
are
not
subiect
to
any
Bishop
,
but
immediately
depending
of
their
Spanish
Generall
,
and
of
their
Consistorie
:
and
who
haue
been
already
driuen
forth
,
for
the
crime
of
parricide
?
Haue
not
other
Religious
Orders
better
deserued
to
be
Confessors
vnto
the
King
,
or
Preachers
vnto
the
Queene
;
whose
Confessions
these
men
will
write
into
Spaine
,
to
some
Prouinciall
of
Castile
,
or
to
their
Generall
at
Rome
?
And
if
in
seauen
or
eight
yeares
,
since
their
reuocation
,
they
haue
bestird
themselues
so
well
,
that
in
diuers
parts
of
Fraunce
,
they
haue
gotten
aboue
an
hundred
thousand
crownes
of
rent
,
and
built
in
diuers
places
,
especially
at
la
Flesche
,
an
house
,
that
comes
to
aboue
an
hundred
thousand
crowns
,
what
wil
they
do
if
they
continue
but
twenty
years
more
?
This
is
a
canker
that
stil
gets
ground
.
They
cannot
be
in
a
place
but
they
must
dominiere
to
:
they
haue
already
built
an
house
for
nouices
in
the
Suburbs
of
Saint
Germanes
,
a
pretie
towne
might
stand
within
the
precincts
of
it
:
and
there
the
Rector
of
the
Vniuersitie
shall
haue
nothing
to
do
,
but
to
looke
on
;
and
from
thence
are
they
like
to
draw
all
the
youth
,
as
being
more
subtile
then
others
to
insinuate
into
mens
houses
,
to
please
women
giuen
to
deuotion
,
to
flatter
their
children
,
to
take
neither
for
washing
nor
candles
of
their
schollers
,
so
they
may
swallow
lands
,
and
whole
inheritances
:
whence
it
will
come
to
passe
,
that
the
Vniuersitie
of
Paris
,
shal
be
but
a
shadow
,
and
assuredly
come
to
nothing
.
From
hence
in
tenne
yeares
space
,
the
Priuie
Councell
,
and
Courts
of
Parliament
,
and
the
great
Councell
,
shal
be
full
of
the
Disciples
of
the
Iesuites
,
and
the
rest
of
the
Clergie
shal
no
more
be
made
reckoning
of
:
for
they
haue
a
purpose
to
bring
them
lower
,
and
they
speake
contemptuously
of
them
,
as
of
ignorant
persons
:
and
yet
I
haue
heard
of
many
that
are
learned
,
and
particularly
of
Mounsieur
,
the
Cardinal
of
Perron
,
that
them selues
are
ignorant
persons
,
&
that
they
wil
ouerthrow
learning
.
For
the
restoring
whereof
,
my
Lord
the
said
Cardinall
hath
a
purpose
to
erect
a
new
Colledge
in
the
Vniuersitie
,
where
he
will
raise
(
the
study
of
good
)
letters
,
which
are
falne
,
sith
these
men
haue
soyled
them
,
by
reducing
them
vnto
a
miserable
kinde
of
Schollerisme
,
and
making
them
to
consist
of
slender
obseruations
which
themselues
haue
gathered
.
(
Yet
)
this
were
but
a
small
matter
,
were
it
not
that
by
bringing
vp
Schollers
,
and
making
men
learned
,
they
hereby
graspe
the
State
,
and
goe
about
to
bring
Kings
vnder
a
Tutorship
,
and
stirre
vp
people
vnto
sedition
,
and
if
they
were
as
ready
to
rise
,
as
these
are
busie
to
solicite
them
,
France
by
this
had
runne
ouer
with
bloud
,
and
the
death
of
the
King
had
beene
followed
with
massacres
both
of
the
one
and
of
the
other
Religion
:
for
this
was
their
hope
in
this
cursed
parricide
:
from
which
if
this
blow
cannot
keepe
them
from
falling
,
they
will
easily
finde
the
meanes
to
renew
their
party
.
In
the
meane
while
let
my
Lords
of
the
Councell
,
and
my
Maisters
of
the
Courts
of
Parliaments
,
iudge
whether
with
a
good
Conscience
they
can
permit
the
hearing
of
confessions
vnto
them
,
who
haue
sworne
to
reueale
nothing
,
though
it
necessarily
concerne
the
preseruation
of
the
King
:
and
whether
it
be
not
fit
to
force
them
from
so
damnable
a
doctrine
,
that
makes
them
culpable
of
high
treason
.
To
what
purpose
serues
it
to
burn
a
book
by
the
executioner
,
while
the
(
persons
themselues
)
are
suffered
?
and
to
execute
a
piece
of
paper
,
while
in
the
meane
time
a
man
dares
not
name
the
Iesuits
,
for
feare
to
offend
them
?
Let
them
consider
whether
they
will
be
glad
to
see
the
ruine
of
the
Vniuersitie
of
Paris
,
which
euer
since
Charles
the
great
,
hath
beene
the
Ornament
of
this
Kingdome
:
or
whether
in
suffering
the
encrease
of
these
,
and
their
establishment
in
the
Court
,
they
can
be
content
to
hold
the
Kings
faithfull
Catholiques
in
defiance
,
and
in
expectation
to
behold
yet
a
third
parricide
.
Let
them
be
forbidden
to
entermeddle
in
affaires
of
State
:
let
them
preach
the
Gospell
,
and
the
Commandements
of
the
Church
:
let
Parents
be
bound
to
send
their
Children
vnto
Colledges
in
the
Vniuersitie
:
let
there
not
be
two
distinct
Vniuersities
:
let
enquirie
be
made
what
the
Iesuites
doe
with
all
their
wealth
,
seeing
it
is
wel
knowne
they
are
but
few
in
number
,
and
that
they
do
not
spend
it
neither
vpon
apparrell
,
nor
on
horses
,
nor
vpon
seruants
.
To
what
end
then
serues
all
their
reuenewes
,
saue
to
make
voyages
,
and
Commissions
for
strange
Countries
,
and
to
make
a
store-house
that
may
serue
to
wage
the
enemies
of
the
State
,
and
contribute
to
the
charges
of
some
Rebellion
,
as
they
did
in
the
last
league
?
For
I
finde
the
Polander
had
reason
,
when
he
said
that
the
Societie
of
the
Iesuites
was
a
sword
,
whose
scabberd
was
in
France
,
but
the
handle
of
it
in
Spaine
,
or
at
Rome
,
where
the
Generall
of
the
Iesuites
abides
;
for
the
first
motion
to
draw
this
sword
comes
from
thence
.
This
is
it
we
had
to
say
on
this
matter
,
whereunto
my
desire
is
,
that
answere
should
be
made
from
point
to
point
:
or
rather
that
we
would
open
our
eyes
vnto
these
considerations
,
which
are
most
cleare
and
needfull
.
And
if
in
doing
this
we
shall
procure
more
hatred
then
we
shall
gaine
commodity
,
yet
this
shall
be
our
comfort
,
that
wee
haue
not
failed
in
our
duty
of
proposing
things
necessarie
for
the
good
of
the
State
,
and
for
the
peace
and
safety
of
the
Church
.
A
QVADRANE
To
the
Queene
.
If
you
desire
your
State
continue
may
,
Then
chase
these
cruell
Tygers
farre
away
:
Who
cutting
their
Kings
life
apart
,
Are
their
owne
pay-maisters
with
his
heart
.
FINIS
.
TO
THE
QVEENE
REGENT
:
THE
LORDS
,
THE
PRINCES
OF
THE
BLOOD
:
AND
THE
LORDS
of
the
Councell
.
MAY
it
please
your
MAIESTIE
:
The
Vniuersitie
of
Paris
in
all
humility
desires
to
make
to
it
knowne
to
your
Maiestie
,
that
the
doctrine
of
the
killing
of
Kings
by
assa●sins
,
who
of
deuotion
destine
themselues
to
death
,
as
to
a
Martyrdome
pleasing
to
God
,
is
by
vs
held
to
be
a
pestilent
deuise
,
neuer
seene
nor
read
in
the
records
of
Antiquitie
;
nor
as
much
as
knowne
to
the
ancient
Pagans
or
Christians
.
Among
the
Mahumetanes
only
,
one
named
,
the
old
man
of
Montagne
,
is
found
to
haue
vsed
this
tricke
,
but
the
rest
of
that
Sect
crushed
it
in
the
egge
,
and
neuer
since
put
it
in
practice
,
howbeit
their
malice
a
gainst
Christian
Princes
be
no
way
abared
:
Onely
about
sixty
yeares
agoe
,
this
poyson
spread
it selfe
in
the
vaines
of
Christendome
,
and
began
to
be
put
in
execution
in
England
and
in
France
;
we
say
in
England
,
in
as
much
as
in
regard
of
ciuill
and
temporall
obedience
due
to
Kings
,
and
for
the
safegard
of
their
liues
;
all
Christian
Princes
,
though
Pagans
,
Heretiques
,
Idolaters
,
Infidels
,
excommunicates
,
Apostates
,
are
notwithstanding
vnto
vs
,
holy
&
sacred
,
as
the
Apostles
●each
,
and
the
primitiue
Christian
Church
,
and
the
examples
of
Saints
,
now
in
heauen
,
sometime
prelates
and
Bishops
of
France
.
Now
this
hellish
position
of
theirs
is
grounded
vpon
another
erroneous
doctrine
,
which
is
,
the
Popes
omnipotencie
,
whom
we
acknowledge
head
of
the
Church
,
in
that
manner
and
meaning
as
our
predecessors
haue
done
.
The
doctrine
of
this
omnipotencie
,
is
not
at
all
to
be
found
in
the
diuinitie
of
Paris
,
nor
in
the
bosome
of
the
Vniuersitie
,
but
we
find
it
in
the
Sermons
and
writings
of
the
Iesuits
,
&
in
the
answeres
of
assa●sines
at
their
arraignment
before
the
ludges
.
To
put
this
matter
out
of
doubt
,
we
need
no
more
,
then
to
heare
themselues
speaking
.
Parrie
,
who
vndertooke
the
murthering
of
the
late
Queene
of
England
,
maintained
that
he
might
lawfully
doe
it
,
she
s●anding
excommunicate
by
the
Pope
,
and
consequently
her
life
abandoned
.
Catesby
the
vndertaker
of
the
fire-worke
,
which
should
haue
blowne
vp
the
King
of
great
Britaine
,
the
Queene
,
their
Children
,
&
the
States
,
stood
to
it
,
that
the
enterprise
was
holy
:
for
since
Clement
the
eight
by
two
briefes
,
forbad
the
Catholikes
to
receiue
him
,
they
had
better
reason
(
as
he
thought
)
to
make
him
away
being
receiued
.
Iohn
Chastel
affirmed
that
he
thought
i●
a
meritorious
worke
to
kill
our
last
King
,
because
that
although
the
Bishops
of
Fraunce
had
receiued
him
into
the
Church
,
yet
he
was
not
in
it
,
the
Pope
hauing
not
admitted
him
.
Rauillac
,
the
last
parricide
,
affirmed
that
the
King
vndertooke
the
last
warre
against
the
good
will
of
the
Pope
,
that
God
was
the
Pope
,
and
the
Pope
God
,
by
vertue
of
those
words
;
Thou
art
Peter
,
and
vpon
this
rocke
,
&c.
Hereupon
the
Bishop
of
Cleremont
,
one
of
their
disciples
failed
not
after
the
execution
of
the
murtherer
to
be
present
at
the
assembly
of
the
Sor●on
,
which
was
called
(
accordingly
as
our
ancestours
had
chalked
vs
out
the
way
,
)
for
the
censuring
and
condemning
of
that
murthering
doctrine
,
where
turning
himselfe
from
company
to
company
,
before
the
sitting
of
the
Doctors
,
he
told
them
they
should
take
heede
what
they
did
,
for
you
haue
here
(
saith
he
)
two
of
the
Popes
Nuncioes
;
and
the
Company
being
sate
,
he
told
them
,
that
the
question
then
to
be
discussed
had
beene
diuersly
handled
,
and
that
in
his
iudgement
it
was
needfull
they
should
propose
it
to
the
Popes
Nuncioes
,
who
might
giue
notice
of
it
to
the
Pope
their
Maister
;
as
is
none
other
Kings
were
to
liue
but
whom
it
pleased
the
Pope
.
After
that
many
good
Preachers
of
this
Vniuersitie
had
contested
against
the
murthers
of
Kings
,
and
the
broachers
and
abettors
of
that
doctrine
,
at
last
Father
Cotton
presents
your
Maiestie
with
a
Letter
declaratorie
,
of
the
doctrine
of
the
Iesuites
in
that
behalfe
,
in
which
hee
labours
to
giue
contentment
to
such
as
complaine
that
their
writings
maintaine
these
three
doctrines
,
cousen-germains
,
the
omnipotencie
of
the
Pope
,
and
from
thence
depending
rebellion
against
Kings
,
&
abandoning
of
their
liues
,
when
they
,
or
such
as
themselues
,
shall
iudge
them
Tyrants
:
but
men
of
vnderstanding
sufficiently
perceiue
the
Equiuocations
and
fallacies
wherewithall
they
would
shadow
their
mischieuous
doctrine
,
following
herein
the
vse
and
practise
of
that
position
where
of
their
Sect
make
open
profession
in
treatises
expresly
allowed
by
the
Generall
of
their
Order
;
as
may
be
seene
in
the
Apologie
made
in
the
behalfe
of
Henry
Garnet
in
the
Chapter
of
Equiuocations
:
yet
should
wee
be
loath
to
discouer
them
,
and
to
hinder
their
counterfaite
coine
from
being
currant
for
some
profit
which
might
might
from
thence
arise
;
were
it
not
that
by
the
vertue
of
these
ambiguities
,
that
Sect
hopes
to
get
the
start
of
vs
in
opening
their
Schooles
in
the
Vniuersitie
of
Paris
,
against
the
setled
and
resolued
determination
of
the
last
King
.
In
regard
whereof
this
Vniuersitie
,
daughter
of
the
French
Kings
,
should
hold
her selfe
guiltie
of
disloyaltie
if
she
did
not
vnmaske
those
fallacies
,
and
become
an
humble
petitioner
to
your
Maiestie
to
prouide
that
this
daughter
(
most
faithfull
to
her
Liege
as
long
as
shee
is
kept
from
being
forced
,
)
be
not
stained
with
the
company
of
that
sect
which
hath
long
since
beene
found
to
be
most
dangerous
to
our
State
.
He
then
would
make
your
Maiestie
belieue
,
that
the
writers
of
his
Order
affirme
,
that
it
is
not
lawfull
to
kill
a
Tyrant
but
they
by
him
alledged
▪
and
by
name
,
Valentia
(
their
late
great
Doctor
)
addes
this
restriction
:
if
it
be
not
done
by
publike
iudgement
;
and
●o
the
end
you
may
not
make
scruple
what
is
mea●●●
by
that
publike
iudgement
,
hee
afterward
layes
y●●●
downe
certaine
articles
of
the
doctrine
of
the
Iesuit●s
,
touching
the
Soueraigntie
of
Kings
,
in
fashion
as
f●●lloweth
:
That
a
Monarchie
is
the
best
kinde
of
goue●nment
:
That
the
Pope
is
a
Monarch
in
the
Church
for
●he
spirituall
gouernment
,
as
the
King
is
in
his
kingdome
▪
for
the
temporall
;
as
not
allowing
the
King
to
be
King●
in
his
owne
kingdome
,
if
the
Pope
be
not
absolute
Soueraigne
in
the
spirituall
affaires
of
the
Church
.
But
may
it
please
your
Maiestie
to
be
informed
,
that
this
is
an
assertion
directly
opposite
to
the
doctrine
of
the
Church
,
which
your
Vniuersitie
of
Paris
hath
alwaies
stood
for
:
namely
,
to
affirme
that
the
Pope
hath
Monarchiall
power
in
the
Church
:
for
they
are
indeed
contradictorie
speaches
,
to
maintaine
,
that
a
Counsell
is
aboue
the
Pope
,
(
as
your
Vniuersitie
hath
alwayes
done
,
)
and
that
the
Pope
is
absolute
Monarch
of
the
Church
.
This
doctrine
of
your
Vniuersitie
if
euer
it
were
necessarie
,
surely
now
a
dayes
it
is
more
vsefull
then
euer
,
aswell
in
regard
of
our
owne
King
,
as
of
all
the
States
of
Christendome
.
Now
what
are
the
effects
of
this
absolute
spirituall
Monarchie
,
hee
cleeres
in
another
Booke
,
which
hee
hath
dedicated
to
your
Maiestie
,
the
Princes
of
the
bloud
,
and
the
Lords
of
the
Counsell
;
you
shall
finde
it
in
the
end
of
the
second
Tome
of
his
Institutions
,
Q●est
.
35.
where
hee
affirmes
that
the
Pope
hath
no
absolute
power
to
command
and
dispose
the
Crow●es
of
Kings
:
but
his
fallacie
lyes
in
this
word
[
absolute
,
]
in
as
much
as
hee
hath
power
to
put
of
and
put
on
the
Crownes
of
Kings
,
but
that
power
is
not
absolute
:
〈◊〉
King
,
and
your
Maiestie
,
and
the
Lords
pretend
〈◊〉
absolute
power
to
dispose
of
the
goods
of
your
su●iects
,
but
onely
by
the
rule
and
guidance
of
Iustice
.
M●reouer
Father
Cotton
a
little
after
affirmes
that
the
〈◊〉
by
vertue
of
his
spirituall
gouernment
,
and
for
th●
vniting
of
Religion
and
the
State
,
may
by
the
po●er
of
his
Ecclesiasticall
censures
dispose
of
Princes
Crownes
,
for
the
seruice
of
God
,
the
good
of
the
Church
,
●nd
the
saluation
of
Soules
.
Neyther
is
this
any
peculiar
point
,
which
himselfe
alone
defends
,
but
it
is
the
common
tenent
of
that
Societie
:
but
this
doctrine
of
the
vniting
,
as
hee
termes
it
,
of
Religion
and
the
State
of
the
Church
and
the
Common-wealth
,
is
meerly
opposite
to
the
doctrine
of
our
Lord
Iesus
Christ
,
who
hath
for
euer
put
a
separation
betweene
the
Church
and
the
State
,
in
those
words
,
Giue
vnto
God
,
that
which
is
Gods
,
that
is
to
say
,
religious
Seruice
;
and
vnto
Caesar
,
that
which
belongs
vnto
Caesar
,
that
is
,
ciuill
obedience
,
honour
,
homage
,
and
tribute
.
May
it
please
your
Maiestie
:
your
Vniuersitie
of
Paris
hath
neuer
taught
otherwise
,
holding
her selfe
fastto
the
ancient
councels
,
and
reiecting
the
new
,
in
that
wherein
they
reiect
this
wholesome
doctrine
,
and
this
is
it
in
which
the
Kings
,
the
Bishops
of
Fraunce
,
the
Courts
of
Parliament
,
the
Kings
councell
,
the
French
Doctors
,
&
lastly
,
this
your
Vniuersitie
,
haue
alwaies
held
the
liberties
of
the
French
Church
and
kingdome
to
consist
.
And
surely
,
it
is
no
final
question
which
we
haue
now
in
hand
,
no
lesse
worth
then
the
estate
of
the
King
,
which
these
men
leaue
to
the
mercy
of
the
Pope
,
these
men
I
say
,
to
whose
charge
the
training
vp
of
our
youth
is
euery
where
committed
,
the
consciences
of
the
people
in
their
confessions
,
and
by
their
sermons
and
writings
the
instruction
of
all
.
Notwithstanding
that
in
the
meane
while
the
life
of
the
King
,
&
that
of
your
Maiesty
are
in
hazard
,
in
as
much
as
when
the
pope
withdraws
the
right
of
gouernment
from
a
Prince
,
they
hold
him
presently
for
a
tyrant
,
as
vsurping
against
the
determination
of
that
publike
authoritie
,
which
according
to
the
Iesuites
doctrine
,
may
of
a
King
make
a
tyran●nay
,
they
farther
affirme
that
Subiects
may
rebell
against
their
Soueraigne
,
although
he
be
not
excommunicate
,
if
they
beleeue
,
that
those
who
should
do
it
,
fearing
his
greatnes
,
durst
not
▪
this
is
the
decision
of
the
Iesuite
Suarez
,
who
by
that
means
sets
the
estates
&
liues
of
al
potent
Princes
to
sixe
and
seauen
.
Such
is
also
the
practise
of
some
murtherers
of
Kings
,
men
who
acknowledge
the
omnipotencie
of
the
Pope
,
taught
by
the
Iesuites
,
and
indeed
acknowledge
none
other
,
but
so
far
forth
as
it
pleaseth
the
Pope
;
and
this
was
apparantly
the
practise
of
that
last
wretched
parricide
,
as
it
was
cleere
by
that
execrable
discourse
which
he
held
with
those
diuines
,
who
were
sent
to
confer
with
him
;
vnto
whom
he
shewed
him selfe
to
haue
beene
perfectly
skilled
,
in
all
the
shifts
and
cauils
which
Sophistrie
it selfe
could
possibly
inuent
,
touching
that
subiect
:
this
man
I
say
,
was
thus
cunning
in
this
point
,
who
was
otherwise
deuoid
of
all
good
literature
,
and
almost
common
vnderstanding
.
We
make
no
doubt
,
but
if
it
would
please
your
Maiestie
to
consult
the
Pope
in
this
point
,
he
would
be
drawne
to
performe
that
,
which
hee
ought
,
in
condemning
by
his
Bu●s
to
hell
pit
such
murtherers
and
assassins
,
and
by
stopping
(
which
might
be
done
by
a
word
of
his
mouth
)
the
torrent
of
those
mischiefes
,
which
cast
a
shame
and
obloquie
vpon
the
innocency
of
Christian
Religion
;
for
the
power
which
these
men
haue
hitherto
had
at
Rome
,
hath
giuen
occasion
to
●ome
to
giue
out
,
that
since
hee
labours
not
to
preuent
these
mischiefes
,
acted
by
them
,
vpon
whom
he
may
worke
what
he
list
,
it
cannot
be
auoided
but
himselfe
must
needes
be
thought
to
be
the
author
of
them
:
as
the
rules
of
iustice
require
.
The
pretence
which
Cotton
drawes
from
the
good
of
the
Church
,
thereby
to
draw
to
the
Pope
power
to
dispose
of
kingdomes
,
is
but
a
colourable
pretext
:
for
by
vertue
of
that
separation
,
which
our
Lord
Iesus
Christ
hath
for
euer
made
betweene
Religion
and
the
State
,
through
the
whole
world
,
where
his
Gospell
should
be
preached
,
wee
stand
obliged
,
notwithstanding
all
Ecclesiastique
censures
,
interdictions
,
dispensations
for
oaths
of
allegiance
,
or
commandements
whatsoeuer
from
the
Pope
,
not
to
take
Armes
against
our
Kings
,
but
contrariwise
to
yeeld
them
all
ciuill
and
temporal●
obedience
,
and
for
safeguard
of
their
liues
to
hazard
our
owne
.
This
is
the
law
of
nature
,
ingrauen
in
the
hearts
of
men
,
euen
when
they
enter
into
this
world
,
which
the
Sonne
of
God
clothed
with
our
flesh
,
hath
since
established
and
consecrated
,
binding
Christians
to
the
obseruance
of
it
in
a
straiter
maner
th●n
were
the
Pagans
,
led
by
the
sole
light
of
Nature
;
and
Priests
more
strictly
then
Laickes
,
to
whom
they
are
to
preach
sound
doct●ine
as
wel
by
words
as
example
;
and
Bishops
rather
then
ordinarie
Priests
,
and
lastly
,
aboue
all
,
the
chief●
Bishop
of
all
,
because
his
example
in
this
case
would
more
preuaile
then
any
other
,
nay
all
the
other
beside
.
This
was
the
true
cause
why
the
King
of
great
Britaine
,
to
safeguard
himselfe
from
these
King-killers
,
was
constrained
to
exact
of
his
subiects
an
oath
of
allegiance
,
for
their
ciuill
and
temporall
obedience
,
and
the
surety
of
his
life
,
notwithstanding
the
Popes
Buls
.
An
oath
which
the
frequent
doctrine
and
practise
of
assassines
now
a
dayes
makes
in
a
maner
necessarie
through
Christendome
,
to
secure
the
estates
and
liues
of
Gods
annointed
,
and
withall
to
free
the
Catholike
Apostolike
Romaine
Religion
toward
the
Kings
and
Princes
of
the
earth
,
from
that
blame
&
hatred
which
this
wicked
doctrine
drawes
with
it
,
and
to
make
it
more
gracious
in
the
eyes
of
those
who
maintaine
a
different
religion
.
Yet
is
this
wholsome
doctrine
more
needfull
in
France
then
any
where
beside
,
because
the
effects
of
the
contrarie
fall
especially
vpon
the
life
and
crowne
of
the
King
,
and
rather
now
in
the
minoritie
of
our
King
,
then
in
his
full
age
,
this
erroneous
doctrine
ought
to
beresuted
,
and
the
venters
thereof
punished
,
because
the
practise
of
the
ages
past
hath
euer
taught
vs
,
that
when
they
would
draw
out
their
censures
against
the
temporalties
of
Kings
,
that
commonly
set
vpon
the
weakest
.
For
these
reasons
the
Vniuersitie
of
Paris
,
daughter
of
the
Kings
of
Fraunce
,
most
humbly
beseecheth
your
Maiestie
,
the
Princes
of
the
blood
,
and
the
Lords
of
the
Councell
,
not
to
giue
way
to
the
Iesuites
(
sithence
they
defend
an
opinion
touching
the
popes
omnipotencie
,
and
the
suretie
of
the
estates
and
liues
of
Kings
,
quite
contrarie
to
that
which
this
Vniuersitie
hath
alwayes
taught
and
maintained
)
to
the
opening
of
their
Schooles
here
in
Paris
,
much
lesse
to
their
incorporating
into
the
Vniuersitie
,
least
they
make
the
learning
and
manner
thereof
as
repugnant
to
the
estate
of
Kings
,
as
is
their
owne
Sect
,
as
may
appeare
by
those
writings
which
Father
Cotton
dedicates
to
you
,
and
puts
into
your
hands
daily
,
and
by
that
experience
which
wee
haue
found
of
them
,
and
yet
daily
find
in
many
quarters
of
Christendome
,
and
th●
Vniuersitie
shall
euer
be
bound
to
pray
for
the
establishment
and
happinesse
of
the
King
,
your
Maiestie
,
the
Princes
of
the
bloud
,
and
the
Lords
of
the
Councell
.
FINIS
.