rebellion is the enterprise of Amboise An. 1560. But the Protestant Religion had subsisted already forty years in France under the crosse And the Professors of the same though numerous had never fought for their Religion but by their constancy in asserting the truth and suffering for it The enterprise of Amboise was a 〈◊〉 quarrel of State not of Religion and â—â—…andâ—â— the Leader was a man most averse from the Protestant Religion The quarrel was this King Francis the II. being about sixteen years of age and younger in understanding then years was altogether governed by some Lords of the House of Guise then lookt upon as strangers and the Princes of the blood were excluded from the businesses of State These excluded Princes plotted to surprise the Court at Amboise and remove strangers from about the Kings person thinking themselves sufficiently warranted by their quality and interest that plot was cried Thuan. Hist lib. 24. Nullos ex conjuratis convictos fuisse alicujus molitionis in Regemaut Reginam sed tantuÌ„ in exteros sui in Aulâ tyrannicé omnia administrabant nempe Guisianos down as rebellious because it did not take effect and being discovered the House of Guise did not fail to make it a matter of High Treason although the great Thuanus depose for the conspirators that None of them was convicted of any attempt against the King and Queen but onely against strangers who governed all things about the Court in a tyrannical way Who so knoweth the interests of the Princes of the blood in France will never call that attempt treason And if they could do so much by the right of their birth their right was never the worse for their being Protestants Francis II. being dead soon after and his Successor Charls the IX being under age the Princes of the blood had more right then before to claim the management of the publick affairs being intrusted with them by the Laws of the Kingdome in the Kings minority at least in conjunction with the Queen Mother And being excluded from it again they raised an Army to recover their right That right is not considered at all by Jesuites that take upon them now a hundred years after to censure their actions but these Princes and their followers are represented onely as Hereticks and Rebels that made Warre against their Sovereigne After the King was out of minority the Princes and their party seeing that the King was much incensed against them and was of a dangerous and implacable nature durst not come neer him and the frequent Massacres made them keep themselves in a posture of defence and repel force by force To be rid of them at once the King used that famous and unparallelled treachery of a feigned peace with the Protestants sealed with the Marriage of his Sister with the Head of their party the first Prince of the blood next to his Brothers Henry King of Navarre and having invited them to the Wedding he slew them in their beds The number of the slain in cold blood on St. Bartholomew's Day and since within the space of three moneths amounted to about a hundred thousand An action publickly commended by the Pope and the Murtherers rewarded with many spiritual graces by his Holinesse That the relicks of the party after that general execution took defensive arms as it is not to be commended it is not to be wondred at neither Men are not Angels and there is nothing more natural then to strive for life The House of Guise having formed the League pretended for the destruction of Heresie but intended 〈◊〉 them for the pulling down of the Royal House King Henry the III. perceiving this too late made â—â—e of Henry King of Navarre then the apparent Heir of the Crown and of his Protestants Army to oppose the League That King being stabbed by a Monk soon after the Head of the Protestant party became lawful King and his Protestant Army the Royal Army yet their arms then though never so just were as much condemned by the Pope as before and as much taxed of rebellion But that praise cannot be denied to their arms that by them as Gods chief instruments the rebellion of the League was defeated and the lawful King preserved raised and setled upon his Throne whilest the Jesuited Zealots exprest their zeal of religion by attempting to stab him and were too good Catholicks to be good Subjects Since our Adversary alledgeth the words of King James of blessed and glorious memory and sets himself forth under the name of Philanax a Lover of the King he must in duty stand to the judgement of that great and judicious King This Sentence his Majesty pronounceth of that cause which this enemy calleth a Defence of the Right of Kings most unanswerable rebellion pag. 14. I never knew yet saith the King that the French Protestants took arms against their King In the first troubles they stood onely upon their defence Before they took arms they were burnt and massacred every where and the quarrel did not begin for Religion but because when King Francis the II. was under age they had been the refuge of the Princes of the blood expelled from the Court even of the Grandfather of the King now reigning and of that of the Prince of Conde who knew not where to take sanctuary For which the present King hath reason to wish them well It shall not be found that they made any other warre nay is it not true that King Henry the III. sent armies against them to destroy them and yet they ran to his help as soon as they saw him in danger Is it not true that they saved his life at Tours and delivered him from an extreme peril Is it not true that they never forsook neither him nor his Successour in the midst of the revolt and rebellion of most part of the Kingdome raised by the Pope and the greatest part of his Clergy Is it not true that they have assisted him in all his battails and helped much to raise the Crown again which was ready to fall Is it not true that they which persecuted the late King Henry the II. enjoy this day the fruits of the services done by the Protestants who are now maligned not for controversies of Religion but because that if their advice was followed the Crowne of the French Kings should no more depend on the Pope there would be no Frenchman in France that is not the Kings Subject there would be no appeal to Rome of beneficial and matrimonial causes and the Kingdome should be no more tributary under colour of Annats and the like impositions Even Cardinal Perron cleareth them from that imputation of rebellion when he saith that the doctrine of the deposition of Kings by the Pope was received in France till Calvin He doth then silently acknowledge that Kings were ill served before and that those whom he calls hereticks having brought forth the Holy Scripture to the publick sight
Pope and have learned no further of your maximes then will serve them to kill the King and keep rhe crown for themselves And by their gross dealing with their King beheading him upon a Scaffold whereby they have spun a halter for their own necks they have shewed themselves not skilled in the mysteries of King-killing set forth by your Mariana who to put a King to death with less danger to the Actours Mariana lib. 1. cap. 7. Hoc temperamento uti in hac quidem disputatione licebit si non ipse qui perimitur venenum haurire cogitur quo intimis medullis concepto pereat sed exterius ab alio adhibeatur nihil adjuvante co qui perin endus est Nimirum cum tanta vis est veneni in sella eo autveste delibuta ut vim interficiendi habeat Qua artè à Mauris Regibus invenio saepe alios Principes mislis donis veste pretiosa linteis armis ephippiis suisse oppressos then to stab him will have him taken away by poison Yet so mercifull he is to such a King that least he should be accessary to his own death by taking the poison himself in his meat or drink he will have a strong and subtile poison put in a garment or saddle which may spread its mortiferous quality into his body And for that he propounds the example of Moore Kings who have killed their enemies with poisoned presents These Jesuitical curiosities about a murther are too fine for our Northern Fanaticks but for going so far with you as they have done you have reason to cherish them When the businesses of the late bad times are once ripe for an history and time the bringer of truth hath discovered the mysteries of iniquity and the depths of Satan which have wrought so much crime and mischief it will be found that the late rebellion was raised and fostered by the arts of the Court of Rome That Jesuites professed themselves Independent as not depending on the Church of England and Fifth-Monarchy-men that they might pull down the English Monarchy and that in the Committees for the destruction of the King and the Church they had their spies and their agents The Roman Priest and Confessour is known who when he saw the fatal stroke given to our Holy King and Martyr flourished with his sword and said Now the greatest enemy that we had in the world is gone When the newes of that horrible execution came to Roan a Protestant Gentleman of good credit was present in a great company of Jesuited persons where after great expressions of joy the gravest of the company to whom all gave ear spake much after this sort The King of England at his Marriage had promis'd Which is most false us the re-establishing of the Catholick Religion in England and when he delayed to fulfill his promise we summoned him from time to time to performe it We came so far as to tell him that if he would not do it we should be forced to take those courses which would bring him to his destruction We have given him lawful warning and when no warning would serve we have kept our word to him since he would not keep his word to us That grave Rabbies sentence agreeth with this certain intelligence which shall be justified whensoever Authority will require it That the year before the Kings death a select number of English Jesuits were sent from their whole party in England first to Paris to consult with the Faculty of Sorbon then altogether Jesuited to whom they put this question in writing That seeing the State of England was in a likely posture to change Government whether it was lawful for the Catholicks to work that change for the advancing and securing of the Catholick Cause in England by making away the King whom there was no hope to turn from his heresie Which was answered affirmatively After which the same persons went to Rome where the same question being propounded and debated it was concluded by the Pope and his Council that it was both lawful and expedient for the Catholicks to promote that alteration of State What followed that Consultation and Sentence all the World knoweth and how the Jesuites went to work God knoweth and Time the bringer forth of truth will let us know But when the horrible parricide committed in the Kings Sacred Person was so universally cried down as the greatest villany that had been committed in many ages the Pope commanded all the papers about that question to be gathered and burnt In obedience to which order a Roman Catholick in Paris was demanded a Copy which he had of those papers but the Gentleman who had had time to consider and detest the wickednesse of that project refused to give it and shewed it to a Protestant friend of his and related to him the whole carriage of this negotiation with great abhorrency of the practices of the Jesuites In pursuance of that Order from Rome for the pulling down both the Monarch and the Monarchy of England many Jesuites came over who took several shapes to go about their worke but most of them took party in the Army About thirty of them were met by a Protestant Gentleman between Roan and Diepe to whom they said taking him for one of their party that they were going into England and would take Armes in the Independant Army and endeavour to be Agitators A Protestant Lady living in Paris in the time of our late calamities was perswaded by a Jesuit going in scarlet to turn Roman Catholick When the dismal newes of the Kings Murther came to Paris this Lady as all other good English Subjects was most deeply afflicted with it And when this Scarlet Divine came to see her and found her melting in tears about that heavy and common disaster he told her with a smiling countenance that she had no reason to lament but rather to rejoyce seeing that the Catholicks were rid of their greatest enemy and that the Catholick Cause was much furthered by his death Upon which the Lady in great anger put the man down the stairs saying If that be your Religion I have done with you for ever And God hath given her the grace to make her word good hitherto Many intelligent Travellers can tell of the great joy among the English Convents and Seminaries about the Kings death as having overcome their enemy and done their main work for their settlement in England of which they made themselves so sure that the Benedictins were in great care that the Jesuites should not get their land and the English Nunnes were contending who should be Abbesses in England An understanding Gentleman visiting the English Friars of Dunkirke put them upon the discourse of the Kings death and to pump out their sense about it said that the Jesuites had laboured very much to compasse that great work To which they answered that the Jesuites would engrosse to themselves the glory of all great and good works
dignitate atque authoritate regia privare Executio ad alios pertinet when he would not have Ecclesiastical men to kill Kings with their own hands but to stand to the method that the Pope observeth Which is first to admonish Kings fatherly Then deprive them of the Communion of the Sacraments by Ecclesiastical censures Finally to absolve their subjects from the Oath of their Allegiance and if needs be deprive them of the Royal Authority The execution belongeth to others The Adversary also alledgeth Lessius in his book de Scientia Jure he meaneth de Justitia It seemeth the man had heard of the book but never seen it But for that mistake his quotation is right a Lessius de Iustitia Iure lib. 2. cap. 9. dubio 4. Talis non potest à privatis interimi quandiu manet Princeps c. In that place speaking of such a King as is not a tyrant by usurpation but by administration he saith Such a Prince cannot be slain by private persons as long as he remains a Prince Which is altogether against the security of Kings lives For the Popes Decrees and the writings of the Jesuites having so many times determined that a Prince deposed by the Pope is no more a Prince but a private person this goodly Aphorisme of Lessius exposeth the lives of all Kings deposed or excommunicated to the attempts of all private men b Idem Ibid. dubio 11. Princeps non potest à subdito interfici nisi forte ob necessariam vitae suae desensionem He alloweth also a subject to kill his Prince in the defence of his own life contrary to the Evangelical precept of not resisting the higher Dub. 12. Si tantum excrescat tyrannis ut non videatur amplius tolerabilis nec ullum aliud remedium supersit primum à Rep. vel comitiis regni vel alio habente authoritatem esse deponendum hostem declarandum ut in ipsius personam liceat quicquam attentare Tunc enim desinit esse Princeps powers And that you may know him to be like his confreres in treasonable doctrine He concludes that question thus If the tyranny groweth to that point that it seem not to be tolerated any more and that there be no remedy He must first be deposed by the Common-wealth or the States of the Kingdome or by another that hath authority and declared an enemy that it may be lawful to attempt any thing against his person What is that other person that hath authority over King Commonwealth and States It must be one that belongs not to the State else he should be a subject and could not pretend to that authority of deposing the King and exposing his life to all attempts And what other person pretends to that authority but the Pope He alledgeth also Azorius in his Moral Institution but doth not quote any place This is his doctrine All that were bound to an heretick in any Azorius hist Moral part 1. lib. 8 cap. 13. Eos omnes qui erant haeretico aliqua ratione obstrict jusjurandi seu fidelitatis seu alterius pactionis liberari Absolutos se noverint à debito fidelitatis Domini totius obsequii quicunque lapsis manifesto in haeresin aliquo pacto quacunque firmitate tenebantur astricti manner whether with oath or fidelity or any other paction Let them know that they are absolved from all debt of fidelity or obedience c. The Pope may take away or give a King for just causes and then the people may obey the Pope as their superiour who hath sovereigne power both upon the King and Kingdome If Idem Ibid. part 2. lib. 11. cap. 5. A Romano Pontifice Rex au fertur vel datur justis de causis tunc populus tanquam superiori Romano Pontifici parere debet Habet in Regem regnum summam potestatem he hath sovereigne power over them he hath power of life and death And whereas this Gentleman alledgeth Gretzer as one that confuteth all Mariana's grounds I find that he defends them all in that very place which he quoteth We are not such dastards saith Gretzer-Vespertilio Haereticopoliticus pag. 159. Tam timidi trepidi non sumus ut asserere palam vereamur Romanum Pontificem posse si necessitas exigat subditos Catholicos solvere juramento fidelitatis si Princeps tyrannice illos tractet he as to fear openly to affirme that the Pope of Rome may if necessity so require free his Catholick subjects from their oath of fidelity if their Sovereigne handle them tyrannically Yea he takes openly Mariana's cause saying pag. 160. that Mariana is wrongfully traduced for writing that it is lawful to kill any Prince that disobeyeth the Pope since he maintains that a lawful Prince who disobeyeth the Pope notwithstanding ought not to be made away by any private man if sentence be not pronounced against him And he that must pronounce that Sentence is the Pope He complaineth also that Mariana is unjustly accused for affirming that a tyrant ought to be poysoned seeing he Idem pag. 162. Ne tyannum quidem primi vel secundi generis etiam post judiciariam contra illum latam sententiam veneno licite tollis si Tyrannus ipsemet venenum illud sumere sibi applicare debeat maintains the contrary affirming that a tyrant cannot lawfully be made away by poyson if himself take it and apply it to himself Which cannot be avoided when his meat and drink is poysoned So in the end he agreeth with Mariana whose words I have produced in my second Chapter and is content that a tyrant be poysoned so that he takes not the poyson himself Is not that straining the gnat and swallowing the camel These holy murtherers make nothing of killing a King onely they are scrupulous about the circumstance Thus I have shewed what those Jesuites say which this Gentleman alledgeth All but Serarius and Richeome which I have not by me no more then he that quoteth them And I have made it plain that they all consent with Mariana and speak the same language But what he tells us that the opinion of Mariana was condemned by a Provincial Congregation of the Jesuites and that condemnation ratified by the General of the Jesuites Claudius Aquaviva So it was with shame enough to Aquaviva and his confreres who had approved and licenced it before But see what that condemnation comes to the Jesuites seeing their Sect made odious by the writings of Mariana Suarez Vasquez and others and more by the murthering of Kings by persons died with their principles made Ne quisquam scripto vel sermone doceat licitum esse cuicunque personae quocunque praetextu tyrannidis Reges aut Principes occidere an order among themselves whereby they forbad to write or teach that doctrine any more The words of the Ratification are those That none teach by writing or speaking that
III. Hic statim ubi Pontificatum iniit Cleri Romani consensu Leonem tertium Imperatorem Constantinopolitanum Imperio simul communione Fidelium privat quod sanctas Imagines è sacris aedibus abrasisset Degree by the consent of the Roman Clergie deprived Leo the III. Emperour of Constantinople both of his Empire and of the Communion of the faithful because he had swept away the holy Images out of the Churches Observe that Platina that writ about the year 1472. at Rome speaks according to the great interest of that time and place which was That an Emperour excommunicated was ipso facto deprived of his Empire Whereas the Popes that lived 700 years before either had not that ambition or wanted the courage to depose Emperours But the Popes that reigned two or three hundred yeers ago made that power of deposing Princes as ancient as they could by their Historians The same must be said of the pretended deposition of Chilperick King of France by Pope Zachary the next Successor of Gregory the III. Cardinal Perron sets forth that example to fright Kings in his Oration before the three States of France and saith that the Pope absolved the people of France from their Allegiance to that King for which he alledgeth the testimony of two new Authors Paulus Aemilius and Du Tillet But Ado Bishop of Vienna in his Chronicle saith That the French by the counsel of Embassadors and of Pope Zachary established Pepin their King And Trithemius in his Abridgement of Annals speaks thus Chilperick King of the French is put out from the Kingdome as incapable to reigne by the common consent of the great persons of the Kingdome Pope Zachary giving them counsel But although the Champions of the Court of Rome ascribe to these ancient Popes that power which they never exercised or pretended to That assertion of theirs is very favourable to my purpose which is to shew that the Roman Court is and delights to be the Troubler of Christendome by that usurpation of deposing Kings and absolving Subjects from their Allegiance For the more they strive for it and labour to root it in Antiquity the more they shew the stirring of Rebellions to be essential and original unto their wicked Throne After Zachary followed Stephen the II. who set on Pepin to expel the Exarchs out of Italy and obtained Platina of him the Exarchat for himself though belonging to the Emperour of Constantinople his true Sovereigne So there was both Rebellion and Robbery in that proceeding Wherein he followed the steps of Gregory the II. who thirty yeers before had robbed the Emperour his Master of the City of Rome and the Roman Dutchy Yet in these Dominions the Emperours of the West which then begun again kept the Imperial power a Platina in vita Eugenii II. Lotharius in Italiam veniens Magistratum delegit qui populo Romano jus diceret Platina affirmeth That when Lothary came into Italy he chose Magistrates to judge the people of Rome For in the partage between the sons of Lewis the Meek Italy and Rome fell to the share of Lothary the eldest But above all the testimony of Sigonius is express who speaking of the posture of Italy in the yeer 973. saith That the Pope kept Rome Ravenna and the Sigonius de Regno Italiae lib. 7. ann 973. Pontifex Romam Ravennam ditiones reliquas tenebat authoritate magis quam imperio quod Civitates Pontificem ut Reip. Principem Regem vero ut summum Dominum intuerentur atque ei tributa obsequiaque praeberent rest of his Territories rather by Authority then Soveraignty because the Cities look'd upon the Pope as a Prince of the Common-wealth but upon the King as their Soveraigne Lord and to him they payd Tribute and yeelded Obedience It appeareth by the Histories of Volaterranus Blondus and Sabellicus that it is but about two hundred yeers since the Pope is absolute Master in Rome And for the Spiritual It was about the year 800. power Sigonius affirmeth That Pope Hadrian the I. yeilded to the Emperour Charlemagne the power of ordering the Church and electing the Pope which was so approved by Pope Leo the VIII eightscore yeers after that a Sigonius de reg Ital. ad an 963. Non sine causa Adrianum I. Carolo magno tribuisse ut Ecclesiam ordinaret Pontificem eligeret Platina in Paschalis I. Paschalis nulla interposita Imperatoris authoritate Pontiséx creatur Hanc ob rem ubi Pontificatum iniit statim Legatos ad Ludovicum misit qui ejus rei culpam omnem in Clerum populum rejicerent quod ab his vi coactus esset pontisicium munus obire Accepta hac satisfactione Ludovicus respondit populo Clero majorum instituta pacta servanda esse caverent ne dein ceps Majestatem lae derent he said that it was not without cause that Hadrian the first had done so Yet Pope Paschalis the I. got into the Roman See without the Emperours Authority and consent as his Predecessor Stephen the IV. had done before him and then sent to Lewis the Meek to purge himself and cast the fault upon the importunity of the Clergie and the people The Emperour accepted the excuse but said withal That the Clergie and the people should no more offend the Emperours Majesty in that sort Let it be then remembred that the Popes power is an usurpation first upon the Emperours of the East and since upon those of the West that it be not found strange that his power having begun by Rebellion and Usurpation is maintained in the following ages by answerable means and liveth by the same elements of which it was composed This also will give an evidence to the judicious Reader of the true cause why the Popes had such a long and pertinacious quarrel with the Emperours and thundred continually upon them with Excommunications created to them enemies and tore the Empire with Factions even that they might strip the Emperour of all his right in Italy make themselves independent both for the Spiritual and the Temporal and raise their greatnesse upon the fall of the Empire So the many examples which I shall bring of excommunicating and deposing of Emperours and absolving their subjects from their Allegiance shall lay a double guilt of rebellion upon the Popes both as commanding rebellion abroad and practising rebellion at home against their lawful Sovereigns The first Pope that offered to excommunicate the King of France was Gregory the IV. who joyned with Sigebert An. 832. the Sonnes of Lewis the meek who had conspired against their Father But the French Bishops threatned to excommunicate him so he desisted The first Pope that attempted to draw his spiritual Sword against the Emperour was that honest man Gregory Anno circiter 1080. the VII called before Hildebrand who excommunicated the Emperour Henry the IV but deposed him before The Empire he translated to Rudolph Platina
insurgere Ipsorum unumquemque qui vel minoribus Ecclesiae Ordinibus sit initiatus quodcunque crimen admiserit in laesae Majestatis crimen non posse incidere quippe qui minime sint amplius Regis subditi nec jurisdictioni ejus subjecti Ita Ecclesiasticos per eorum doctrinam a seculari potestate eximi Manus cruentas licere impune Regibus sacro-sanctis afferre Hoc eos libris editis asserere hath that right to put Kings out of the communion of the Church that an excommunicate King is a tyrant and that his subjects may impunedly rise against him That every one of those that have but one of the least Orders of the Church cannot be guilty of Treason what crime soever he commit because Clergy-men are no more the Kings subjects nor under his jurisdiction So that Ecclesiastick persons are by their doctrine exempted from the secular powers and may impunedly fall upon their Kings with their sanguinary hands This they affirm in their published books That grave Iudge spake that upon good ground for the books of the Iesuites insist much upon the exemption of Clerks from Temporal Iurisdictions Whence the Iesuite Emanuel Sa draweth this conclusion That Emanuel Sa in Aphorismis tit Clericus Rebellio Clerici adversus Principem non est crimen lesae Majestatis quia Principi non est subditus the Rebellion of a Clergy-man against the Prince is not Treason because he is not the Princes subject Which words are omitted in the Edition of Paris but they remain in that of Collen and in that of Antwerp For that reason Bellarmine findes great fault with those that slew the Monk who had murdered Henry the III. of France as I alledged before because they had slain sacratum virum a consecracred man A more sacred man in his opinion and more inviolable then the Sacred Majesty of a King The murder of that great Prince the Venerable Harlay represented unto the King and how it was Thuanus ibid. exalted as a holy Act by the Iesuite Guignard who had writ a book in the commendation of the murtherer And puts his Majesty in minde of the Attempt made upon his person by Peter Barriere suborned by the Iesuite Varade He might also have put him in minde of John Chastel Thuanus a Scholar of the Iesuites who hit him in the mouth and struck out one of his teeth intending to have cut his throat In his examination he confess'd that he being guilty of a great crime was kept prisoner by the Iesuites in the chamber of Meditations where after they had long terrified his soul they propounded to him a way to Iessen his torments in hell which he had deserved by his crimes and that was to kill the King which the miserable youth promised and attempted Upon this the Colledge of the Iesuites was searched and many persons seized on among which was found a book in the praise of James Clement the murtherer of Henry the III. written by the Iesuite Guignard as himself confess'd containing many arguments and reasons to prove that it was lawful and just to kill Henry the III. together with many inductions and incitements to make away his Successor who was Henry the IV. then reigning The Theams given to young Scholars were found to be about killing of Tyrants with praises of the attempt and exhortations to it And it was found that after that Paris was reduced to the Kings obedience the Masters of the Forms had forbidden their scholars to pray for the King The yeer before Barriere being examined had confess'd that the Iesuite Varade Rector of the Colledge of the Iesuites had incited and adjured him upon the Sacrament of Confession and the Communion of the Lords Body to kill the King assuring him that Thuanus if he suffered for it he should obtain the Crown of Martyrdome Upon all these evidences Vpon that Pyramide the Iesuites were called Homines norae maleficae superstitionis qui Remp. turbabant quorum instinctu piacularis adolescens dirum facinus instituerat the Jesuites were expelled out of France by Arrest of the Court of Parliament and a Pyramid erected with inscriptions declaring their expulsion and the causes of it for a memorial of perpetual execration to posterity Ten years after they returned from their exile the same men corrupting the youth and working rebellion till in the end they got what they would have even the Kings heart which they keep in their principal house la Flesche after he had been stabbed by Ravaillac a wretch who in his examination and confession shewed sufficiently by whose instructions he was perswaded to that parricidial act for he gave this reason why he did it because the King would make War unto God in as King James defence of the right of Kings much as he prepared warre against the Pope and that the Pope was God which is the plain doctrine of the Jesuites And being inquired whether he had ever confess'd his design to any he named the Jesuite Aubigny and that he had shewed him the Knife Which when Aubigny denied Ravaillac maintained it to him before his Judges To favour the design of killing that great King and prepare the World for it four moneths before he was murdered the Arrest of the Court of Parliament of Paris Note this against John Chastel who had attempted to murder him was censured and forbidden to be read by an Act of the Consistory at Rome and together the History of Thuanus for relating too plainly that horrid action and the part which the Jesuites had in it By the same Consistorial Act a Book of Mariana was censured not that which approveth the murthering of Kings The Court of Rome was not so unkind as to disgrace a work which doth their work but another Book which treats of Coynes Certainly had they disliked that notorious Book condemned to the fire by the Court of Parliament of Paris they would not have forgotten to censure it while they were in hand with Mariana As soon as Henry the IV. was stricken the Colledge of the Jesuites was environed with a Guard the Magistrate and the people looking upon them as the Doctors and Contrivers of high Treason And presently they were sued by the University of Paris as corrupters of the youth and teachers of treasonable doctrine Peter Marteliere a famous Advocate pleaded for the University and maintained that in the Confession of Ravaillac evident marks were found of the Doctrine of the Jesuites The Jesuites were cast and commanded to shut up their Colledge and not to teach Schollars any more The Kings Councell required their expulsion but they had friends about the Queen Regent and were suffered to stay and in time recovered also the liberty to teach Five years before that Kings death it was a famous History how Father Cotton a Iesuite and his Confessor Thuanus Hist lib. 123. ad an 1604. had written in a paper some questions which he had propounded to