Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	wound_n	year_n	young_a	53	3	5.9539	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19434	Anti-Coton, or, A Refutation of Cottons letter declaratorie lately directed to the Queene Regent, for the apologizing of the Iesuites doctrine, touching the killing of kings : a booke, in which it is proued that the Iesuites are guiltie, and were the authors of the late execrable parricide, committed vpon the person of the French King, Henry the Fourth, of happie memorie : to which is added, a Supplication of the Vniuersitie of Paris, for the preuenting of the Iesuites opening their schooles among them, in which their king-killing doctrine is also notably discouered, and confuted / both translated out of the French, by G.H. ; together with the translators animaduersions vpon Cottons letter.	Plaix, César de, d. 1641.; Du Moulin, Pierre, 1568-1658.; Du Coignet, Pierre.; Du Bois-Olivier, Jean, d. 1626.; Hakewill, George, 1578-1649.	1611 (1611)	STC 5861.2; ESTC S1683	49,353	94

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 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 and in the case of treason equally to punish the vndertaker and the concealer as being both principall an offence of that nature admitting no accessorie 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 and 13. Chapter affirmes that Subiects are not bound to keepe vnuiolate their oath of allegiance to an excommunicate person and againe An excommunicate person cannot exercise the act of Iurisdiction 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 hee addes 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 hee cries out 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

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 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 quodā 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

that not onely by the Romane lawes the Authors whereof were Pagans and Idolaters but euen by the lawes of God as we may read in the 18. Chap. of 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 who iustified vnto Father 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