A DISCOURSE TO THE LORDS OF the PARLIAMENT.  
AS TOUCHING THE Murder committed upon the person of HENRY the Great, King of Fr●●●●.  
MANIFESTLY PROVING 〈◊〉 I●●●●● to be 〈◊〉 〈◊〉 and principal 〈…〉.  
TRANSLATED OUT OF French, and 〈…〉.  
London, Printed by T. P. for 〈◊〉 〈◊〉, and are to be sold 〈…〉 S. 〈…〉. .   

TO THE RIGHT HOnourable RICHARD 〈◊〉 of Dorset; and his Noble & virtuous Lady the Lady ANNE 〈…〉 Honour and all happiness●● Christ.  
Right Honourable.  
OF Origen, it was usually said amongst the Anciets: where he did well none did better; where ill, none worse 
a Vbi bene, nemo melius: ubi male, nemo peius. : And of those good Books he wrote, (which were very many) learned Hierom saith, that as in those Books he excelled all others: so 
b Hieron. in praefat in Orig. Homel. in Caut: inter oper H●●ron. in Tom. 3.  in his Homilies on the Cantickles, he surpassed himself. Accordingly (but in the evil sense which best be●●ts them) may it be said of the jesuits: that as in their tricks they have played, and garboils they have raised, and villainies they have commi●●● in Christ 〈…〉 these last fifty years, they have gone beyond all men: so in their two last exploits, namely the powder plot of England, and the French Kings murder, they have excelled themselves the truth whereof is most apparent, whether we respect their Subtlety in contriving, and Malice in performing; or their Craft in concealing, and Impudency in denying both these actions. For, as to the two first, what Nation ever received such a blow, and was strucken into such amazement; as France in the death of their great Henry? And what firm and flourishing state in the world, was ever upon a sudden, covered with such a desolation, as England had, if blessed jesus had not confounded the cursed jesuits plot?  
And for the two latter, who knoweth not that though all Records have registered them, and most nations of the world proclaimed them the founders and Fathers of the powder Treason; yet had they not only▪ contrived to have cast it upon others, if it had taken effect: but since it miscarried, have not blushed to publish in print 
c jac. Gretserus in stigmate m●senico pa. 41 4 etc. : that the jesuits were no way guilty of it, that Garnet was executed not for it, but only for being a Priest: That he was racked almost to death to make him confess himself guilty, but never did: and that Oven his man was plucked in pieces on the rack, because he would not accuse his Master: whereas the world knows, Records testify, and thousands live, whose ears and eyes can witness, all these particulars that ensue:  
1 That Garnet the Provincial (with his six names) & other jesuits were found guilty of the powder Treason.  
2 That Garnet was arraigned and convicted only for that.  
3 That he freely and openly confessed both at his trial and his death, he had never been on the rack in his life.  
4 That he confessed (without torture) he knew of the powder-plot in confession.  
5 That he first denied and forswore this and diverse other matters which he afterwards confessed, and defended the same by equivocation.  
6 That Oven confessed he killed himself with his own knife, to avoid the rack, lest it should make him confess such things as he had rather die than discover.  
All these things are as clear as the Noon day, and yet (forsooth) the good silly innocent jesuits must not be held guilty of the powder treason: but what shall we say to this impudence; if it do appear, that not only Garnet and his English brethren, but all the great jesuits in the world, were privy to that plot? what shall we think, if the very case in terminis, (the powder treason in the particular circumstances) were propounded, debated, and resolved amongst the jesuits before it came to pass? what if Garnet was resolved from the principal Father of the society, that though he knew the particulars of such a plot, yet he ought not by any means to reveal it? I for my part will be but the reporter, let the wise reader judge.  
Delrio a great and famous jesuite, puts 
d Mart. Delrio: disquis. magic: Tom. 3. lib. 6. ca 1. sect. 2: etc.  this case not long before the powder treason: A Priest is made privy in confession, that in such a vault or under such a house such a quantity of gunpowder is purposely laid, as if it be not removed there is evident danger, that not only much people, but even the Prince himself are sure to be murdered. The jesuits, moves what the confessor is to do in this case: & for answer he cannot but confess, that most Doctors hold, he ought with wisdom and wariness to discover it: but for conclusion he resolves, that the safer and better opinion is, he ought to conceal it: Whereby (Right Ho:) your Lordship and all the world may see, that if Garnet did conceal the powder treason, he did no more than he had the jesuits resolution aforehand for his warrant in that case. If then, Garnet were arraigned and condemned only for being privy to the plot: If it be known to all, that he was privy to it by confession, and to some that he knew of it otherwise also then by confession: If he was never on the rack, and therefore never put to confess all he know: If ●ven his man chose rather to kill himself, then confess all he knew of the jesuits in that matter: If the very case of the powder treason (in terminis terminantibus as the Lawyers say) was debated and resolved aforehand amongst the jesuits: If these particulars I say, be true, may any reasonable man make question any longer, whether the jesuits be guilty of that plot?  
And no more question is there (if all were known) that they were the forgers, the Authors, and Abbetors of this late disastrous and fearful french murder: and let them not doubt; but the Author of truth and revenger of all blood (but especially of his anointed) will unmask them and discover it to the full: they plotted it in hellish darkness, but God will reveals it, and their shame by it, in the sight of the son and face of all the world.  
This little Book (amongst others, which lately Fr●●●●● hath sent us) hath begun this discovery, and Truth will not rest crying to God, till it be so perfected, that all the world may see it: And seeing Authority judged it fit and worthy to pass in English to public view, it was held not unfitting in few words to let the world know, that this Author (though a stranger) hath spoken (touching the great English Treason) no more then known truth: and which, if they dare deny it, or any part of it, shall be more particularly deciphered and averred to their faces, by evidences undeniable, and beyond all exception: Let them accept the condition when they please, it will be performed on our parts.  
In the mean time (Right Honourable) accept this, and give it reading, as a Testimony of the love and special respect my heart doth owe you: who as I will ever pray, that you may still honour GOD and yourselves, by zeal against Popery, and constancy in the Truth: So shall I rejoice by any service I can perform, to be an instrument of your Confirmation in the same. Till when, give me leave to be one of those, who will ever honour your Noble and Religious virtues, and who in all Christian and hearty affection, doth vow to remain  
Your Honour's servant in Christ, WILLIAM CRASHAW●.   

A RELATION TO the Lords of the Parliament, concerning the death of their KING.  
SHall we then lose our King? the most mighty and puissant King that ever France fostered, that ever Europe contained, for the space of 500 years. The heart that gave life to the body of this State, even unto the least Artery: The natural heat, the force & vigour of so many souls, is pierced, is slain with the accursed knife of a damned Caitiff: & shall he for so strange and inhuman a fact, receive no greater torture or torment, than this base and ordinary punishment? Shall this be judged a sacrifice sufficient for so heinous a trespass? Shall this be delivered unto posterity for our shame, and suffered of us in these our days to our utter ruin and confusion? And you my Lords of this Parliament, that own to him justice, and aught to do yourselves right, are you at a stand? rest you now amazed? you that through the height of your wisdoms, are able to unfold the most difficult points of darkest causes, are you now at a stand, and besides yourselves in a matter so clear and evident? You busily inquire after the Authors of this prodigious bloody blow; and yet you perfectly understand, that the knife was but the instrument of Ravailac, of Ravailac; set on, induced, and instructed by other: It was others that put the knife into his hand, and planted the murder in his heart.  
And is it then such a matter for you that are men of such wisdom, gravity, and experience, to divine, conjecture, nay absolutely to convince who those Abettors are?  
Seeing that all Christendom by general consent concluded, that since the creation of the world, there hath not any sect or society been found more capable or more culpable in such villainies, than the jesuits and their confederates, and do you make a doubt thereof?  
Have not Murderers risen again in our days of Christian kings, the remnants of Sarazin progeny, and race of the Moors, who have written books, erected schools, wherein they teach the Method there and manner of murdering Kings? Have they not reduced this monstrous and mischievous practife into an Art, into a Cabal? have they not these many years framed and fashioned men's minds by their mysteries and meditations, by their consecrations and execrations, to this end purpose? are they honoured for any other exploits, or magnified for any other miracles? Your own laws tell and teach us; that he that hath once been convinced of villainy, is ever after presumed to be a bird of the same feather.  
Since then their Emanuel in the institution of Confessors, decreeth, that it is lawful to kill their King; that every Clerk may without offence exempt himself from the subjection of his natural Prince; and further, averreth and avoucheth, that he cannot be justly termed a rebel, whatsoever he doth, or in what matter soever he meddleth, what shall we think?  
john Mariana is yet more bold and broad in 
john Mariana de institutione Regio. l. 1. c. 6. & 7.  these businesses, he is more particular and more methodical in these affairs; he strideth a step beyond all the rest of his crewand company. He maintaineth flatly and plainly, that whosoever hath a charge committed unto him by the society of jesuits, or from the hand of their Visitor: or under the command of a few grave and learned persons of that rank; nay, without fear or danger, attempt and assail the person of his Prince or King, by policy, treason, or poison; nay he spareth not to repeat the divers sorts and kinds of poison: as swift, or slow in working, given in drink, or in meats, by touching of his sacred and anointed body, under a friendly pretence of offering him some excellent present: or saith he, after the manner of the kings of the Moors; by rubbing his garments, his Chair, his Linen, his Armour, his Saddle, Stirrups, or Boötes.  
And further he warranteth, that whosoever shall lose his life in such an attempt, shall do a thing acceptable with God, and praiseworthy among men: he shall be (forsooth) a sweet smelling sacrifice in the nostrils of the Lord of hosts.  
These Books passed not their Authors with a straight hand, nor were they composed or compiled by novices: for the Emanuel (as he saith in his preface) was a work of 40. years forging. The ordinary Manuel of the Father Confessors. The Author thereof, was among them a man of such fanctimony, as for his pretended 
Petrus Ribadeneira in his Catalogue. p. 14  holiness, the Virgin Marie (say they) and their good Father Ignatius appeared unto him at his death. That of john Martana mentioned in the Catalogue of the books 
Idem pa. 3. L. 141.  of their society, published by Father Peter Ribadeneira, in the year 1608. with singular commendation of the Author and his works, as qualified with an excellent judgement, with admirable learning, with profound Divinity, that he taught in Rome, in Sicily, and in Paris itself. Both of them imprinted with Anthenticke privileges, approbations, and solemnities of their superiors: the first at Antwerp, the other at Toledo and Maience; But the latter which should strike the greater stroke, was mostcuriously and cunningly framed, to carry the greater authority, besides it bore in the forefront greater recommendation; as the censure and approbation in Spain by Friar Peter of Onna Provincial.  
The sufferance to be imprinted given by Stephen Hoieda visitor of the society of jesus in the province of Toledo. And consequently the full power and authority of passing current, was given and granted to this Book by the Father General of their society, so highly commended by them, Claudius Aquavina: after approbation, these are his words: By grave and learned personages of our order.  
Can you any longer doubt (my good Lords) when you so evidently see, out of what forge, & of what temper this metal is? Especially when it is too well known to you all, what attempts within these 30. years, this sect or society have made upon the sacred persons and lives of many Kings & Princes of Christendom, & prevailed over some. When that devilish and damnable gunpowder devise of England resteth so fresh in your memories, so bleeding new, wherein it was purposed that the King, Queen, Prince, the whole Nobility of the Land, the whole Clergy, Archbishops, Bishops, and others, the chief and choice of the Commons, infinite numbers of all sorts and qualities; in brief, the best of the lands estate, without any exception or acceptation of Religion or the Religious, albeit there were at that present assembled (as all the world knoweth) a number of both sorts in that company, should equally without care had, or regard, or respect made, been miserably and monstrously (by blowing up the house wherein they were contained) murdered and massacred.  
Father Garnet by name their Provincial in England, with all his equivocations, convinced by his confederates, nay, by his own confession, to be the Author, Director, and Executor of that thrice horrible action, if God of his singular grace and goodness had not prevented the same: was yet by their sect and sort only for attempting so devilish and detestable an enterprise, as to swallow up and utterly devour so worthy an Estate: in stead of a thousand tortures and torments due unto his desert, open declared and denounced holy, Canonised amongst their Martyrs, imprinted, sold, and in sacred terms set out with this title: By him that is consecrated to posterity.  
And can any man yet doubt, that this murdering Society under their hypocritical mask, framed this ●●yne, lodged this powder, and were ready to put fire to their frame? who or what be they that reward thus these fire-forgers? what are they that crown thus these mischief making Martyrs? for so they say they are, and for such they set them to sale.  
Now, if these be their Martyrs, what kind of ones (I pray you) are their Angels? But let us wade yet a little deeper, what say you to this, that Cardinal Bellarmine the Champion and chieftain of that sect, their general Doctor, in an express Treatise written of purpose, extolleth and with great commendation exalteth, the murder that I ames Clement committed upon the person of King Henry the third: which Mariana dareth avouch, did proceed from the strong hand of the spirit of God, working in the weakness of his body, who consecrated (as he speaketh) that knife to that intent and purpose, being rubbed over with venomous herbs.  
And Rhibadenira, Bec anus, Vaskes, Bonarsius, with many others after him, unto the book composed by the jesuits of Paris; Of the just expulsion of Henry the third, give this Preface: That in a common cause one may lawfully expel, depose, yea, and slay if need were Henry the fourth.  
Tell me I pray you, in the execution of this monstrous controversy, what devise, what stratagem, what practice was there among all the attempts made against the life of our King; wherein some jesuite or other had not a hand, or was not chief? yea, even in that namely of john Chastell, that stabbeth the king in the mouth where you (my Lords) knew, and evidently found, that he was instructed and induced by jesuits to strike that stroke.  
As first, by the lessons & confessions of that unholy Father john Gueret; and next, by those execrable positions of Father john Guignard, both whom, you did condemn for the same their filthy fact, and with them the whole society by a most solemn decree.  
And do you yet stay for further proof? Do you doubt from the same judgement seat, to deliver the same sentence, and use the same execution upon those that be guilty of the same crime, of the same murder?  
Why, add then this to the rest, that the jesuits being not contented to have razed your Pyramids set up to leave a memory to the posterity of so inhuman and unnatural a fact, and therewithal defaced your decree fixed upon the same; have beside within these few months at Rome censured your decree against Chastell, and consequently sought to discredit your Sovereign authority; why then should they not be held for fellow-offenders? that aught rather above others detest so bloody a fact, and by detestation thereof, show their inocency? But they bolster it up, they allow of it, they maintain it; and all to weaken your justice, under a pretended power of theirs, to have superiority over all men.  
Now, after all this to make up the mess of their mischief, lest any thing should be wanting to the heap of their hellishnes, they have most gloriously painted forth a Calendar of their suppo, sed Martyrs made at Rome, but set to the show among us, wherein they have appointed several seats for those faithless Father's Gueret, and Guignard, Master, teachers, and confessors of Chastell, and condemned for the same crime.  
And why all these? but to confirm and credit the arm and blow of the traitorous executioner, by exalting the praise and place, of Garnet, Gueret, & Guignard? and so to confirm the mind of the murderer with this imaginary comfort, against the slanderous ignominy of the punishment.  
And whereas three months after, our king demanded at Rome the reason of their so censuring his decree, and restoration of the same: you see the blame was laid upon our France; and whence (I pray you) shall it be said that this happeneth? forsooth by reason of that sacred person, so often attempted and assailed with one and the same comspiracie, with the self-same snares and engines, which hath been negligently looked unto.  
But you seek yet more plain and express proof. I would it were so, not so much for your consciences, as our knowledge.  
Are you ignorant, or will you not know, that these pestilent people do train up for such devilish practices, the most accursed persons that they can find, who after they have confessed unto them their filthy and abominable lives, as incests, the sin of Sodom, conversing with brute beasts, and the like, (for other manner of men are not fit for their fingering): they presently show them hell, with their everlasting pains thereof, ready gapping to swallow them up: afterwards they promise unto them (but with promise, if they will murder such, or such a one) to draw them from this devouring gulf, and plant them in Paradise, at the least among the Angels; threatening them in the mean space, that if they did not what was enjoined them, they should have hell with out all redemption or remission for their inheritance, and double torture if they discovered their confessors.  
By these superstitious impressions, and bewitching charms, they are armed and emboldened against all torture or tormenr whatsoever, and are utterly left void of any feeling of a good conscience.  
And did not that most monstrous mischiefe-worker himself deliver enough unto you, how he was brought to sermons, especially those of the last Advent, and Lent, and whose sermons were they? none but the jesuits, who filled all our minds with sedition, to incense all the corners of the City, who praised the tongues of our Curates, if they would have given ear to their alluring words: for who saw not, that whatsoever they spoke there, were it of the King himself, it tended to evil purpose.  
Did not the same Monster, the same murderer, (whom you found in all other things blind and blockish enough) in that he intended and executed, show himself wary and wise enough, furnished at the full to answer all objections, with distinctions and exceptions requisite for the present matter? and whence came all this but from that viperous brood that had instructed and catechised him at the full?  
Was he not a small while before the villainy performed, presented unto Father Abigny? to him he discovered that he had weighty affairs in hand, and showing him his knife, that had graven upon it a Heart, with a cross underneath to prosper his wicked work?  
Do you take for good payment, or for a mock, that pretended gift of forgetting confessions, to frustrate your authority? Why (according to the rule of Mariana, by the council of these grave and learned Fathers, or at the least by the advice of the Visitor of the Province, was this murderer from his youth, nourished and nurtured among the jesuits?  
Need you (my Lords) any other ground, to give out your censure and sentence against this society, against these conspirators? what else is it that you want? Have not the same Acts been ratified and multiplied before to our costs, and grief, for the person of our King?  
Do not they tell you, that these Maxims have passed for Law? hath not the like been determined and judged before? are not those Canons and Rules turned into an habit, nay, into nature? Of a truth, the case of them that pierced the heart of our King by the hands of Ravaillac, is all one with theirs that stabbeth the king in the mouth by the hands of Chastell, whereof they failed afore by Barriere. They have in time not emboldened only, but secured the hands and hearts of such as attempt these enterprises, but always under the same Masters, in the same Schools, and by the same Doctrine. There is therefore not a pin to choose in this, whether you will have the jesuits Ravillacs, or that Ravailac shall become a jesuite: whether the jesuits shall be the spirit of Ravailac, or Ravailac the hand of the jesuits.  
Hear (methinks) I here some say; If it be done of simplicity, I pardon it and them▪ but alas these poor souls, to what purpose should they do this? The king hath always showed them good countenance, he hath much graced them, & more benefited them: Lo, Peter Cotton confesseth, that he was their protector, the second founder and father.  
Yea, but for all that know, that these black souls, the tail of this society, do them what pleasure you please, they will bite at unawares.  
This poison (like the physicians deletories) keep always their venomous condition & quality, temper it with what you will, or may. The market that their society aimed at (under a Spanish founder, attaitour and runagate of Navarre) was indeed the mihgtines and Monarchy of Spain. With the leaven, is their whole lump of dough leavened, with this it is seasoned and soured, break and choose where you will or please.  
France might be given unto them piece-meal; The king in the mean space hath given unto them his own heart: they will be sure to save their own stake, whatsoever they compass or come by, they reserve that always for Spain.  
Will you have this proved unto you? was there ever a greater flatterer, favourer, I would say of our late king, than this good Father himself who was late named?  
And yet withal we must not forget to represent unto you under this vizard, his feigned reverences, his deep dissembled humility, his Siren's smiles, tended to no other end, but the prejudice of the king's reputation, to the hindrance of the good of his affairs, and to what not that might work his and our wrack? what letters wrote he, what advise gave he in Spain▪  
As for the jesuits of Bourdeaux, what did they with the Captains that levied supply to the Regiments for the wars of Gleveland? how handled they them when they were confessed by them? even the same that Father Gonteir dared to speak in his sermon: That is, that to go against the Catholics, might not be done with a safe conscience, that every blow that they should strike upon any of them, struck our Lord Christ to the heart: because they hold none for Chatholique, but the Catholic king of Spain.  
There is none registered in their Catalogue for a Catholic, but such as have eaten of that Catholicon, that seeketh the ruin of the realm wherein they inhabit.  
Let us step yet one step higher. Did not those two jesuits that followed so fast after my Lord Marshal of Chatres, at such time as he departed to conduct the Army, instruct him in a case of conscience?  
Did they not tell him flatly, that he was damned if he went forward in his journey? And if their accustomed impudency would or should deny this, being avouched and averred, by so weighty, by so grave a witness, were he not witless that would believe them? Assuredly, they thought by this detestable devise, to have cut off, and plucked up the purpose of our late king by the roots.  
Yet they see, that our most dread Sovereign and Queen, pursueth the same chase; and is desirous, that in despite of our heavy mishap, her worthy and warlike Armies shall survive.  
Have recourse further unto their accustomed practices, and you shall then discern them in their lively colours; you shall find them void of all pity, and piety; Note with what abominable superstition they fill the ears & minds of such as listen unto them; see how they have cooled or rather utterly quenched in them, the true worship and reverence of the name of God; how they seek to lead and guide us by false fears, and vain doubts.  
They would not by their good wills, suffer us to strengthen our frontiers against the forage and force of an enemy; the ftontiers of firm friendship; They are unwilling we should maintain and defend the ancient friends and Allies of this, or rather according to the judgement of Vernin, the common Allies of two Crowns.  
This were (if you will give them credit) to make you fighr against the Gospel, to wage battle against Heaven; And what can we make of this, but flat heresy? And of this heretical religion, the King of Spain (forsooth) could be content to accuse and condemn our late king Henry the third, who was a better Catholic than himself; and that even in his own Realm; whereupon he studied to remove his place, stirred up mutinies against him, caused his greatest & most principal Cities to revolt; and all this must needs be called Christianity; this maketh the Actors, true Catholics; them that die in such a war, Martyrs and their work, a work of supererogation, not a single merit.  
Will you yet have an other proof? Ask of your jesuits where their murdering zeal was, then when our late deceased king, King of Navarre, made war for his Religion, when the Pope excommunicated him, and they like themselves openly denounced him for an Heretic, and one fallen into Relapse?  
It cannot be found in all this time, for the space of fifteen years, but that they have attempted the taking away of his life, because they hold him as a mighty instrument to entertain our Civil wars, hoped that he would in small time consume our forces, and that he and all our whole Estate, should in the end be buried in the ashes, consumed and confounded.  
Well, now they see he hath attained the Crown, that he hath changed his Religion to embrace that whereof they so much vaunt, whereof they call themselves the Pillars, by that means to enjoy the Kingdom quietly, and as they suppose to become a fearful eyesore to the King of Spain: Now their zeal showeth itself, now their spirits are moved, now they bestir their wits and busy their minds, now the whole swarm of that dark dungeon appear in their likeness, and scatter themselves abroad in every corner of our Region and Country.  
In such manner, and after such a sort, as it is absolutely seen and known, that they have sharpened, tempered, and whet their malice, fortified and redoubled their accustomed and long continued practices and devices; and why all this, I pray you?  
Is it for Religion's cause? Why did they not rather then afore this, when our king was excommunicate? when he was by them denounced heretic? why is this gear now only set abroach, when he is openly of all men declared, and by their own selves acknowledged and confessed to be a Catholic? And yet for all this they are not ashamed to warrant us safety against these unsatiate murther-moovers, provided that we will continue good Catholics; by this sly means seeking to change our justly kindled minds, to turn us from the execution of that just revenge, which they have too justly called upon their own heads.  
They preach unto us the banishing of the Huguenots, against them they arm themselves with tooth and nail. But certainly, if these Huguenots were Spaniards, if they would fashion and frame themselves to their intents and purposes, if they would be but once registered in their red bloody books; I know then what they would say of them, and how they would deal with them.  
They should soon be purged and purified from this crime & heresy, and with little a do be made perfect Catholics, nay, they should have both themselves and their Armour sanctified for so sound a service. Well be that so: in the mean time they importune us, that there ought to be but one Religion in France. They find it convenient that the Spaniard should make peace with the Estates, at the charge of the Mass, of our Church, and of the Pope himself; if their divinity will allow thereof. For you shall never hear them sing other song, they themselves are the only denouncers of this decree.  
Why have our Kings (for the quiet of their Estate) forbidden preaching, retaining wholly our Religion, and the Pope his authority? And I pray you, why should this action which ought rather be taken in the better part, be accounted Catholics in the Spaniard, and Heresy in our Kings? In the end after this slander, to please us again; they tell us we have now no more Huguenots left then will serve for a breakfast; those are their own words; and I would those few might choke them at the first morsel.  
What villainies they have before time committed, you have heard; what mischiefs they have not devised only, but practised, you have seen with your eyes; and will you not believe that this comfort which they pretend, this strange restorative that they offer, cometh out of the same Apothecary's shop?  
Are you not persuaded, that they would, for the accomplishment of their joy, that the same knife that hath slain our head, should smite us at the heart?  
Of a surety, these Huguenots (as they term them) never had any thing of hurt in them that resembleth theirs: Yet the time was that we have burnt them, that we have prosecuted and persecuted them in so strange manner, as that it hath been an horror to our own consciences: & yet in the midst of all their miseries and our rigours, it was never heard or known, that they so much as imagined, much less pretended any thing against the lives of their Princes, either of King Charles, or of King Henry the third. Who hath ever accused them, suspected them, but he hath slandered them? But on the other side, howsoever we have oppressed them, injuried them, imprisoned them, or ever so much abused them; yet when it came to the upshot that there was any use to be made of them, that the enemy assaulted or assailed the Land, that the stranger offered to wrong the Country, have they not been as forward as the best of us to defend? have they not drawn their swords with ours? nay, have they not received wounds with us, and lost their blood with ours? By this means (as every one knoweth) our Estate stood in safety.  
These kind of people that are most ready, then to kill Princes when they most commend them; that have vowed to wear no weapon, but for the death of a King; that teach, that murder is the high and ready way to heaven, if any inquire it at their hands; dare they now adays speak of banishing? especially our Countrymen, our Neighbours, our Friends, our Fathers our Brothers, our kindred, nay, our own flesh and blood, that are so ready to run to relieve us in our dangers.  
Do they hold us for so blunt and blockish, as that we cannot see into their subtlety, who have already (so without all pity and mercy) opened the basilic and Cephalicke veins (that I may use the terms of that good Father Guignard) under pretence to let us blood for the disease of Heresy; that they go about to cut in pieces both the sinews and Arteries, yea of the Catholics themselves? for, is it possible (if this course were taken) but that blood should be shed on both sides, and both parties perish? And all this notwithstanding, to the heartbreaking of all good Frenchmen, they must have our hearts and good wills at their command, To them be the impudence, and to us the shame. Let them come to ask us Rent, after the accounts are cast up, and the reckoning full made. How full of mysteries they are in all their dealings, and doings.  
And this among the rest is none of the least mysteries, for they think they have won the game, they take it that they have gotten the goal, that they have what they would have. Who doubteth but that they will take this for a Trophy, a Trophy or Triumph of their victory, of their magnanimity, but a badge and cognizance of our simplicity, or to speak more plain, sottishness?  
What cause then have we to commend them? what reason to reward or regard them? Is it because they have slain him, is it because they have murdered him? for what Chastell hath done, they did.  
Is it their funeral Orations that you so honour? in the prime and pride of all their Rhetoric, of all their eloquence, their was hardly one Latin sentence, or French phrase, that tended to his good that was dead, and for that I pray you pardon them.  
There was never thing heard so cold, so weak, so witless. They were so choked with the joy of his death, so over joyed with the glory of his murder, as that they had quite & clean forgotten the sorrow due to our common grief, and the praises due to his worthy life.  
Wretched thing that it is, to have procured to them such honour, nay, such pleasure; and unto France such a perpetual reproach, so immortal shame: shall I ever forget that thou hast a hand in this unhappiness? When they chose thee in their affairs and businesses, as Protector, and Procurer, didst thou not perceive these Hippocrites, the shadows of sanctimony, how they curtesied and courted thee, how they sought and solicited thee, at thine uprising, at thy down-lying, to the end, that by thy credit against the decree of a most sovereign Court, a decree pronounced by the bleeding mouth of thy distressed Master, they might be recalled into France again.  
Thinkest thou, that if the Court had given thee never so little encouragement, it had been for good, or for evil? for their praise, or for their dispraise? had it been convenient that they should so strumpet-like, vildly, and villainously prostitute their shamefastness to thy shame?  
They, whose pride is well known to have no other purpose, but to broke and buy our ruin, though it be valued at the rate of their highest shame, are they not worthy to be shunned? And among the rest, thou thyself (sith thou art not borne to die for grief) were it not fit that thou shouldest come to the Court with an halter about thy neck, creeping on thy belly, clad in sackcloth and ashes, to crave of him pardon and justice? pardon for thy brutishness, that art so near in fault to a fault so monstrous, in that thou hast presumed upon a favour most unworthily given thee, in causes belonging to kings, to do against the laws; ignorant and infamous person that thou art: justice against those have blindfolded thee, bewitched thee, made thee the instrument of thy masters murder, and of such a Master, as from the dunghill hath raised and enriched thee (without any desert of thine) as against all reason; so beyond measure, and nature. But (my Lords) it may be Peter Cottons declaration hath satisfied you, blot out his suspicions. Put him over to be examined by our Abbot, by our Clergy men, that can better handle this matter than you: & yet it were good to have an eye to the main, in as much as the case stood otherwise, before my L. Chancellor, according to his gravity and wisdom corrected it. They are reproached with that famous book of D. john Mariana, which breatheth out nothing else, but poison and slaughter. They make us believe it is a very bad book.  
In our jesuits Calapine, might not a man (think you) pick out some one word or other, that may bring this book into detestation? when his own mouth speaketh so maidenly of his own work, what doth he leave us to conjecture of his heart? Thus himself speaketh of himself.  
This book of mine (saith he) is but the slight passage of an evil cut pen; Is he to be acquitted, to be cleared, for these gallant Metaphors, for these glozing far-fetched, borrowed phrases? whereas this execrable doctrine of his that hath passed currant without contradiction these seventeen years, savoureth of nothing else but mischief and murder, and that not against mean men, but the mightiest, it aimeth at nothing, but Kings and Princes?  
But saith he, what charity, what justice were this, that for one Mariana, the whole society should suffer? And why not? for it is the whole society that speaketh and offendeth in Mariana: for it appeareth by his own mouth, by his own assertions and attestations, that the gravest and most learned of that sect and sort have taken a view thereof, the Provincial and Visitor have allowed of it, the General taken order that it should be imprinted, to have it acknowledged for a most authentic work of that society: what greater ceremony would they have then this? what other form of confirmation? But let us farther say, it is not one Mariana alone, that hath written of this matter, of this subject; The jesuits of all Nations, of all Climates, have practised this Apostleship, have published this Gospel.  
Emanuel Sa: the Portugal; Gabriel Vasques, and Peter Ribadineira Spaniards; Martin Becanus, and Nicholas Bonarsius, base Almains; john Guignard, and the Authors of the Apology of Chastell, Frenchman; Robert Bellarmine Italian; joseph Creswell Englishman: and many others have executed the self same practice with joint consent, upon the persons of Kings and Princes, in France, in England, in the low Countries, and of late memotie in Transiluania, where there was but one only; so contagious and corrosive is this poison wheresoever it catcheth hold, wheresoever it seizeth.  
Our doleful mischief was known at prague, at Madrill, at Brucells, before it came unto us, as the Ambassors ever truly justified: and all this done, by the most accursed correspondence of that company.  
To conclude, let us all jump in this which is a thing more than certain, that whether it be their best Divines, their most authorized Doctors, Provincials, Generals, Cardinals, pretended Martyrs, or whosoever else of that rascally rabble, they have all conspired and knotted themselves together, to no better intent than is already alleged. For as touching any thing that they can say for themselves, to clear their accursed cause, it is so weak, so withered, so dark, so double; so spoken in the teeth, so tumbled out; that there is no one so simple or so senseless, but that he may with ease judge, that it is the doctrine of Equivocants, the doctrine of D. Navarre that is spoken.  
But we (say they) in our congregation Provincial held at Paris, requested of the General of our company, that whosoever had written to the prejudice of the crown of France, he should be punished, and his book suppressed.  
Now note (my good Lords) what hath happened fifteen years after, when this poison had leisure to run throughout all the veins, and let them preduce but any one if they can, what hath been excommunicate or otherwise censured, for this book, or for any the like?  
Or let us ourselves remember what Curate we have known solemnly in the Church, to have but threatened Hell to such a Devil as these jesuits are? yea, say you, but there was one censured, true: but why I pray you? forsooth, for telling tales out of the school; for too openly and too severely publishing their secrets abroad. And to what end I pray you was this great piece of service done? surely to as great purpose as that that Ravailac did: to let fall the knife after he had struck the fatal blow, burn the book after they had fired their hearts, by the means of all these hell hound spirits of Europe. But made he not as good a confession of his faith to the Queen?  
It is to be seen (saith he) in the Council of Constance, etc. What better thing could he have spoken? Here beginneth their enchanting songs. For before they can draw to an end, all kind of deceit, both in word and work, is permitted unto them; fraud is the best part of their Religion, and of their Rules.  
It is not good to buy and sell, not convenient to traffic at all, with Merchants of this mould and metal: And yet are we so mightily blind, that we make no conscience voluntarily to thrust ourselves into their hands, to be bought and sold by them. Let us a while hear this Cardinal 
Cardinal Toledo in his Sacerdotal institution, bo. 4, chap. 21.  Toledo: the first man that Peter Cotten doth produce unto us, in his Sacerdotal Institution. Mark how he instructeth his Priests: being (saith he) after an oath taken, demanded his superior to answer to any questions, he may lawfully use equivocation, and is not bound to answer according to the will of the judge, but after his own mind and discretion: yea, if it be in an offence known unto him, or else committed by him; he may thus shift it off; I know not, or I did it not; meaning; what I may say or do hereafter.  
In like manner Silvanus: It is lawful to use equivocations and doubtful words, to deceive 
Si●uanus in his Phillipik. p. 5.  the hearers; when he that demandeth the question is not your own Superior or judge. And of late, they have set it down for a sure groundwork and foundation; that no Clerk is or need be subject to any secular person, no not to his own natural Prince.  
What confidence, what truth or trust, may a man then repose upon their oaths? upon the deposition of this good Father so much commended?  
Gregory of Valence useth the like speeches, 
Tome 3. disputa. 5. quest. 13.  commended by that faction for a man of excellent learning; well known in Spame, Italy, & Germany: he, writing upon a book called the Son, nameth this science of Equivocation; A prudent defence, practised by Garnet Provincial in England, with a brazen face, and a most irreligious heart; and reduced into an Art by Doctor Martin Navarre Civilian, in a book composed for that purpose: in favour (for those be his words) of the most excellent society of the jesuits.  
But will you hear the bewitching songs of these lewd Sirens, before we part from this Narration? Our Kings (saith he) in France be the eldest Children of the Church: would you not think he had flattered the Queen well, and given her good words? And yet the Equivocation that bewrayeth the villainy is apparent, in that that he saith; our Kings in France, and not of France: If he should have said of France; he feared the King of Spain, lest he should take exceptions at him for his comparison, wherein he seemeth to prefer the King of France before all the kings of Christendom.  
But in that he saith in France, he excludeth the comparison, and doth restrain their prerogative within the bounds and Limits of their own Realm. And by this drift in the middle of his own native France, he lodgeth the heart of Spain.  
Thus wont to speak to our late dread king, in recommendation of their founder Loyola: that he was his subject, which caused the King to think he had been a French man: And being taken with the manner in his equivocation, he put it off thus, that he was of Navarre, as being never without a hole to creep out at.  
But he was wary enough for telling him that he was Traitor, both to the King and the Country, that he defended Pampelune, against the king his Grandfather, where he was hurt, and in a madness made himself a Monk: and now at last a Father among us, and very well worthy, for he is the father of many perjuries and murders.  
The question is asked, what shall we then do? And do you doubt, all this considered, what is to be done?  
Truly (my Lords) if my council might prevail, you should use them like Scorpions, kill them, and lay them to their sting and our wounds; but let us deal a little more mildly. What less can be done, then to execute your decree with speed and severity? do you think that to condemn them, is to condemn you? that to show them justice, is to challenge you of injustice?  
Or would you have it said (which God defend) that these Monsters increase both in offence and impudence; and you that are Guardians of this Estate; as though you had lost your wits, should fail in virtue, and faint in justice?  
All Christian Estates have taken their pattern from you, even to the bounds and borders of all Europe, the Almains, Hungarians, Venetians, have banished them their Lands and Territories, as ignoble, unworthy to live under any honest Laws, under any Civil government; & by express decree in these prudent signories, they have determined not to recall them, whatsoever reasons Rome can allege, whatsoever instance it bringeth. And yet Rome is very near Italy, and therefore the sooner likely to be afraid? And this they have done by a divine providence, by a lively apprehension of what may happen. Is there any mischief of greater moment, than what they have already committed? Can there be any thing more monstrous, than what they have already practised? Is it possible to give a more wild name to a villainous practise, than a general murder, an universal slaughter? And would it not on the other side be thought very strange, that you should bear so uneven a balance, weigh things with such inequality, that your example should make Laws unto other, and not be observed of yourselves? Your laws stand in stead of wholesome precautions, and preventions to your neighbours, to those that dwell a far off, to those that are not so sick, not so diseased as you are; and will you make no use of them in so present and pressing a business?  
Believe it, and look for no other, that if we do dally and delay to cure or cut off this dangerous sore that now breedeth among us; greater and more grievous pains will follow a fresh.  
Would one sore think you be incarnate, would it be closed, seemeth it ready to ciccatrize? It is a strange case in every Country, and in every body, saving in Spain; they have putrefied our humour, they have corrupted our blood, whereof springeth Aposthumation, inflammation, fevers, rapture of the flesh; which the longer it doth last, the harder it will be to heal: but on the other side, purge it once well, clear the ulcer; flesh and blood that we are one of another, the lips will grow together again, and the hurt will heal alone.  
Yea marry, you say well, but to banish so great a society, for the offence of one only, were not strange? You say somewhat; yet I must tell you, the conclusion of your argument hardly agreeth with his promises. It is this society that struck that luckless stroke, not he that held the knife: it was their Council, their doctrine, their conjuration: It is already known and convinced, in the arraignment and examination of Chastell.  
Did the jews ever commit the like, to destroy a whole race? Or the Templars, in seeking to banish all others to establish their order? But saith another, what shall become of good Letters? how shall Learning do, which these worthy men teach so worshipfully? how shall our youth do? If thou be an Ass or an idiot, I pardon thee that askest the question.  
When they came first into our France, were our Universities a sleep? So many great personages, so learned, so grave, as have been there brought up fifty years ago, which have honoured all Europe: not their own Country only; were they of their instruction? followed they their method? As for their Schools what hath ever come out of them, worthy the talking of? Of a truth, if as the Scottishmen did long ago, under Charles the Great; they should come and call and cry about the streets, who would buy learning without any further meaning, without thrusting their sickles into other men's harvests, or without meddling with other men's matters, they had been to be borne withal, nay they should have been welcome, even to the best learned. But are we now to learn, that under the pretence of this good Latin, they fill our children with very evil French? that under the show of good letters, and wholesome sciences, they confound our Spirits, and corrupt our souls? See we not how in the end, they insensibly transform our affections and our wills in this tender age: to fashion, us and in us by this means in their Colleges, so many Spanish Colonies, spread abroad and founded within the bulk of all our blood, as thereby they altar (thorough their wild and base qualities which they imprint there) all the body of the Realm. So, as to buy Latin and learning at this rate, it were better we never knew what latin ment, or ever spoke other than our own language. Yea but be not so superstitious; what man, banish this good and godly name of jesus; can you thus without shame and sin, kick against the holy Mountain? what a number of good devotions, of holy confessions shall we lose with them? Nay say rather, how many devils how many devotes? Antiquity called them devotee's, that vowed their lives for the death of any one, at any doleful action.  
What other devotion is there among these, so worthy the noting, as this? But not to adventure their own lives, they are too careful and cunning in that: but to persuade and bring others unto it.  
Now Sir, whether call you it loss or gains to lose such devotee's? For, as for any other special mark of holiness, if you look for in them; they will send you to the Indians; there are their Martyrs, there are their miracles. This wretched west-part of the world, is neither capable nor worthy of them.  
Among us they can produce no other Martyrs but Chastells, Ravailaks, Fathers, Garnets', Guignards', Guerets, murderers of Kings: burners of Realms: for their miracles, they present unto you; seditions, conspiracies, murders, massacres.  
Those that among us feed and fill themselves with nothing else, but slain bodies, and murdered carcases, shall we be so foolish as to believe, that in other places they raise the dead, yea, or so much as heal the diseased? And as touching confession, the chief sinew of their society, or rather of their conjuration; who knoweth not, that it is nothing else but a Cabal of that old Mahometan of the Mountain, used to confirm and resolve those that are his, to kill christian Princes in the holy Land. They transport their Novices (casting them into a sleep with certain drinks) into a certain place, where they not only see, but taste all the pleasures of their holy Father's profane Paradise: to the end (that waking) they may despise the danger and death that they might run into by killing of Kings; a death whereof when they have tasted, should bring unto them joy everlasting.  
In their confessions such is their craft, (for Satan always profiteth by growing old) they draw from all the horrible offences that ever they have committed; And that revealed, they plunge them over the head and shoulders in the horror of that eternal pain, that is allotted for so heavy sins, and after in their chamber, give them a feeling of heavenly Meditations.  
Afterwards, when they have thus broken the heads and hearts of them, when they have thus astonished them, they propound them for remedy of some one offence, an ordinary murde; of some other sin, the kill of a King at the least; and so of the rest: which if they will attempt and accomplish, they will warrant, that it shall not only free him of justly deserved pain; but beside, according to the nature of that that he shall practise, as upon a noble man, a Prince, a King; his reward shall proportioned more, or less in Heaven; As to be an Angel, or Archangel, etc. And thus they furnish with a consecrated weapon: saying, take the sword of David, of judith, of S. Peter: Assoon as they have delivered it unto him, strait they honour him, they admire him, they worship him. They persuade him that he is already deified, they find him transfigured, glorified.  
Do you not think that they have well enriched the Sarazines invention? This Mahumetane used this practice of his, but only against his enemies, as he took them, infidels; but our mercy more careful a great deal then this infidel, make use thereof only against Christians; they reserve it by a special privilege for anointed Kings, those especially whom Christendom calleth most Christian among the Catholics. In brief, the pretended wisdom telleth us (I pray God it be not wickedness) that to deal with so great a body, so mighty a society, cannot be without much danger: And who supposeth his Holiness will make us fear and feel his power? and yet we must needs be afraid of some hundred or not many more, that are scattered abroad, here, and there, in our Country? Such as have no part or portion in our Estate, that have nothing to do with any of our Provinces, Cities, or Families, such as we can easily root out, without being seen or perceived Shall these hinder you for doing justice, justice unto our King, justice for so heinous an act? where (my good Lords) should your ancient virtue become? whom should it meet withal in his way, in the way of justice to hinder you? Cerberus with his three heads, should be constrained to creep on his belly (as our King was wont to say) he would leave to do the justice of God, for the pleasure of men: of that God which is always able, to strengthen the weakness of man in his affairs. Assuredly, my Lords, he promiseth the same aid to you at this day. Nay, the present necessity, extremity, and just dolour, will confirm and redouble strength in you. But to give the ancient strength and vigour to his Estate, requireth your helping hand; become you first strong and courageous, and they will soon follow. Let us know by the speedy execution of your decree, what feeling, what motiou there is in you, let nothing hinder, let nothing stay that? And do you not repose yourselves (my Lords) upon the acquaint devices of these companions, upon their supposes, upon their supports; this voice of mine is the voice of all France, nay of all the Catholics of this realm. Our fields, our Towns, our Arts, do redemand at your hands our King, that caused them to flourish, to flower to prevail, to profit. They all sigh and sob for this justice. Our Clergy craneth from you their defender, the Nobles their guide our people their deliverer, our estate their restorer, the soundest part of Europe their Protector, our French Princes the honour of their blood, Strangers the Captain of their Ranks.  
There is nothing that can gainsay, or gainestrive this request. These trickling tears, these secret murmurings, this astonished silence hath no other wish, nor speaketh any other speech. To be short, the earth that hath given entertainment to his sacred blood spilled upon a pavement (as the Prophet speaketh) that will never be dry; crieth vengeance of the Heavens; The Heavens receive their voices, and rebound from thence a command of the same revenge.  
You cannot better (my Lords) continue and increase the years of our King, comfort the tears of the Queen, nor better bewail the death of Henry the Great, moan his sorrowful death, celebrate his obsequies, nor consecrate his memory to eternity. By this means you shall best continue and defend your Nobilities and places, you shall be Fathers of your Country, if you will truly the voice of your Country, and otherwise not, which long may you do and happily.  
FINIS.