A LETTER OF A CATHOLIC MAN Beyond the seas, written to his friend in England: INCLUDING Another of Peter Coton Priest, of the Society of jesus, to the Queen Regent of France.  
Translated out of French into English.  
TOUCHING The imputation of the death of Henry the IIII, late K. of France, to Priests, Jesuits, or Catholic doctrine.  Cypr. Epist. 55. ad Cornel. Haec est vera dementia, non cogitare, & scire, quòd mendacia non diu fallant. This indeed is madness, not to think and know that lies do not long deceive. 
Permissu Superiorum: M. DC. X.   

DEAR Sir, having understood by one of yours, that both you & other of our friends there, have been much astonished of late with the sudden news of the execrable slaughter of the Great and Potent Monarch Henry the FOUR King of France: I nothing marveled, the same astonishment being common to us here, and I think to all the Christian world. But having further understood by the reading of yours, that there with you, the same so detestable a parricide was imputed commonly to Priests, or Jesuits, and by some to the Pope himself, but by the most part to Catholic Doctrine: for answer 
The occasion of writing this letter.  of yours, I sent you first the Copy of a letter of a principal man, no less than a Counsellor of France, namely Monsieur du Wick the Governor of Cales his brother, written by his own hand to a friend of his in Italy, which I myself turned into English, word for word, as it was set down by him in French; where he writeth, that the miserable wretch that killed the said King, affirmed that never any man persuaded him to that enterprise of his: the which (saith he) we all believed, because in all his examinations, & interrogations, even until he was put to death, he perscuered still constant in the same assertion.  
Besides I certified you of a certain Book which was written here in Italy in answer of our King's Book about the Oath, which being presented to his Holiness, as it is said, was not permitted to be printed, because of a rash assertion therein contained about the question of killing of Kings. For which cause the Author thereof seeking to print his said book in Germany, was through the prudency (as I understand) chiefly of an English Gentleman remaining in those parts, forbidden likewise there to print it.  
But things which since have happened, have made me less to marvel, that there with you such things were spread: when as in France, yea in Paris itself in the midst of so Noble and Catholic a City, in the eyes & ears of them that knew the contrary, and in the clear shining light of the truth itself, the common enemy of truth hath had so much power, as to find some impudent instruments, to affirm & publicly to preach the same calumny. 
The jesuits injuriously slandered.  But truly was it said, Fortior est omnium Veritas, & vincit: Truth is strongest of all things, and will overcome at length: although for a while by some violence it may remain oppressed, or disguised. For so even now in France, in the said City of Paris, it is come to pass, that Jesuits which were in part, although far of, calunniated about that matter, being afterwards heard, and the truth known, not only have been justified & delivered from such a false & injurious slander: but also honoured & esteemed more than before, as most loving & loyal subjects to that Noble Monarch, which had been in his life time always so loving & affectionate towards them, as all the world knoweth: And who at the very instant of so unworthy a calumniation, employed themselves to honour the same King, as their most dear Father, in transporting with great solemnity his own heart, bequeathed to them by himself in his life time, & delivered them after his death by commandment of the Q. Mother, Regent of France, to the Noble University de la Flesche, built for themselves of late years by the said King of glorious Memory. And because I have by good hap gotten the fight of a little Treatise written in the French tongue, expressly in Confutation of the falsity, begun to be spread in Paris, against the jesuits, the which also doth fully answer to the like calunnious oppositions, & false objections spread abroad by the treachery of the common enemy of truth there in your parts: I thought it necessary to turn it into the English tongue, that so the truth may there also be known to the honour & glory of the author of all truth, & comfort, not only of the innocent, but also of all them, that with true charity desire to know the truth, & maintain the same.  

A LETTER DECLARATORY OF THE COMMON Doctrine of the Fathers of the Society of jesus, conform to the Decrees of the Council of Constance: Written to the Queen, Mother of the King, Regent in France. By Father Peter Coton of the same Society, his majesties ordinary Preacher at Paris. 1610.  
MADAM,  
GOD ordained in the old Testament that the kid should not be boiled in the milk of his dam, to signify, as Philo the jew doth expound it, that one which is already afflicted, is no more to be oppressed with new affliction.  
According to the which rule, derived from nature itself, those of our Society did hope, that with this doleful accident, the terror whereof hath shaken the two poles of the Christian world, they might have had at least their breath free to sigh, after their incomparable loss: A loss, which is as particular to them, as general and common to all. But it hath happened to them as to men which find themselves under the ruin of a house, where one stone doth not expect the other to cover and overwhelm them, upon whom it falleth. We were both in mind & body occupied about the transporting of that precious gage, and remarkable pledge, which it hath pleased your Majesty by the hands of the Prince of Conty, to give consigned unto us, and to the which the Chief Lords of France rendered the last honours: when some no well-willers of the Catholic Religion, and of them of our profession, to purchase us in famy, and to make their gain of our absence, spread abroad certain rumours, so far from all likelihood and probability, that a man would never have thought, that such ca-Iumnies could ever, even in any mad mood, enter into the thought of a reasonable soul.  
All this began by the occasion of a naughty book, the doctrine whereof hath 
Mariana his opinion condemned by all other writers of the Society,  been rightfully condemned by the Court of Parliament; some maintaining, that the doctrine of the Book was the common doctrine of all jesuits; others, that the doctrine was so proper to his Author, that many of the same Society had written the contrary, and altogether had condemned it some years ago in the body of a Provincial Congregation: the which controversy men 
and the Court of Parliament in France.  without passion did strait determine, concluding that this would be known by disavowing thereof, and therefore that it was to be expected what we would say therein. Whereupon I myself having been named particularly, have taken occasion at this present to take pen in hand, briefly to represent unto You (Madam) as to Her, who is singularly affectioned to the true Religion, most interessed in the good of this whole State, and the most assured refuge that innocency can have, that which the Doctors of our Society have written upon this subject. Knowing that neither the greatness of business would easily permit you of yourself to seek them out, nor the small affection which backbiters do bear unto us, would permit them to make you the true report.  
And after that, I will show with the 
The Author's intention.  same brevity, what is the common sense and opinion of our Society, spread through the whole world, touching the matter whereof we speak: Laying for a ground of all, such verity as cannot be called into doubt, no not by them which may be found most hateful and envious of this flourishing Crown. I mean that the matter which was debated in the Council of Constance, & which afterward hath been declared more at large by the Catholic Doctors, touching the expulsion of Tyrants, doth not at all touch the happy, renowned, and most honourable memory of him, of whom now we be wail the death; his life having been as far from all blame of Tyranny, as it hath been, and shallbe always to all the monarchs of the Earth, a model of piety, justice, clemency, valour, benignity, and fatherly affection towards his subjects.  

Tolet.  First of all presenteth himself the most Illustrious Cardinal Tolet, a man of rare learning, Spanish by nation, and French by affection, who in the 5. book and 6. chapter of his Sum, teacheth in express terms, That, it is not lawful to attempt any thing against the life of a Prince, although he abuse his Princely power: adding thereunto that to maintain the contrary, is an heretical doctrine, condemned by the Council of Constance.  

Bellarmine.  The most Illustrious and most learned Cardinal Bellarmine, answering to the very same objection in the thirteenth chapter of his Apology to a Book of the king of Great Brittany, speaketh thus: I have never read, nor heard it said, that everlasting life hath been promised to them that attempt against the life of kings: but rather to the contrary I have read, that this proposition, Every Tyrant may, and ought lawfully to be killed, was long since condemned in the fifteenth session of the Council of Constance. True it is, that john Wickliff an Englishman whom the Protestants do so much esteem, and have put forth his praises in the forefront of their Histories, taught, That no temporal, nor Ecclesiastical Prince retaineth any longer his power and authority, after he is fallen into any mortal sin: the which error of his, the said Council condemned in the eight session.  

Valentia.  Gregory of Valentia, a man of eminent learning, as is manifest by the public testimony of Italy, Spain, and Germany, writing upon the sixty four Question of the second Part of S. Thomas, and conforming himself therein to the doctrine of other school-divines, determineth, in no wise to be lawful to attempt against the life of the Prince, although he abuse his authority.  

Salmer●  Alsonsus Salmeron in the thirteenth Tome of his works, expounding the thirteenth Chapter of the Epistle to the Romans, affirmeth the same, citing the Council of Constance, and referreth the fact of Aöd, against Eglon King of the Moabites, to the express & manifest commandment of God, whereof of no man ought to be judge in his own cause.  

Del-Rio.  Martin del-Rio, a famous man likewise in all kind of learning, in his Commentaries upon Hercules Furens of Seneca, the 920. number, saith; That, that saying of the Poet is dangerous: and there allegeth to the contrary, the decree of the Council of Constance, which decree upon this subject cannot to often be inculcated, repeated and declared to the People.  

Heissius.  Sebastian Heissius in his Apologetical declaration of the Aphorisms attributed to the doctrine of Jesuits, showeth by Mariana's own words, that he hath spoken out of his own opinion. And he himself perceiving that he did exceed the jimits of the common doctrine, acknowledged his doctrine to be subject to error, and submitted himself to the censure of whom soever. And by and by after he setteth down his own, and the common opinions of all Divines of our Society, the which he opposeth against the opinion of the said Mariana.  

Becanus.  Martin Becanus in the answer to the ninth Aphorism, remitteth the Reader to the Council of Constance, showing that the lawful Princelooseth not his superiority, although he become a Tyrant,  

Gretser.  james Gretser Reader of divinity at Ingolstad, in his Book entitled Vespertilio Haretico-politic ꝰ, answering to the objections which were made him out of the opinion of Mariana, saith with Heissius, That the common opinion is to be followed, leaving that of Mariana, which he himself submitteth to other men.  

Lessius.  Leonard Lessius Reader of divinity at Louvain, in the ninth Chapter & fourth doubt of his second book de justitia & jure, affirmeth likewise, according to the common sentence, That it is not lawful to enterprise against the person of the Prince, although he should abuse his authority, grounding his saying upon that advertisement of the Prince of the Apostles: Servants be subject to your masters, and not only to them which be good and modest, but also to the froward and ill conditioned. And after that he allegeth the decree of the Council before mentioned.  

Serarius  Nicolas Serarius writing upon the thirteenth chapter of the book of judges, in his first question, doth show that the fact of Aod cannot, nor aught to serve the detestable Assassins, parricides, and murderers of their kings, for their defence or example.  

Azor.  john Azor in the second part of his moral institutions, the eleventh book, fifth chapter, and tenth question, doth show himself yet a more rigorous enemy of the bold and sacrilegious enterprises of them who attempt against the 〈…〉 e of their Princes: where he teacheth, that it is not lawful to go about to kill, no not then who should have uniultlie invaded any state: grounding his doctrine chiefly upon this, that no man ought to be condemned before he be heard, & without discussion of his cause, of the which no particular man can be a competent judge.  

Richeome.  As for Lewis Richeome, his Apology makes perentory proof of the irreconcilable hatred which he beareth to the doctrine of them, that teach against the authority of kings: in so much that the L. Pasquier himself a Critical Censurer of his works, having repeated his words in his third book, and fifth chapter, praiseth him, and saith, he cannot but love him, adding these words: Yet I must needs honour thee seeing thee so to paint the Idea of obedience of a subject towards his King. A praise which he might have given to many others of the same Society, who having examined this matter with S. Thomas, and all the School divines, do all conclude conformably to the Sorbones, and to the Decree of the Council of Constance.  
These then being the opinions and the determinations of these doctors, grave, and principal men of our Society; what prejudice can the particular opinion of one Mariana bring to the reputation of a whole Order? the which being, according to the Institute, most careful to maintain all holy ordinances of the Church, and bearing respect to the power and authority of Kings, who for the temporal, depend on God only, hath long time since disavowed the lightness of this roving pen: and namely in the Provincial Congregation of France, held in the City of Paris the year 1606. where 
The opinion of Mariana condemned in a Congregation of the Society in France and misliked by the General of the same order.  more than this, the Reverend Father Claudius Aquauiua General of our Society, was requested, that those who had written in prejudice of the Crown of France, should be repressed, and their books suppressed. Which the said Reverend Father did afterward very earnestly and exactly, being most sorry that by oversight, he being absent and knowing nothing, nor having seen the works, one should use therein his consent: the words which he useth in his answer are these. We have approved your Congregations judgement, and carefulness, and have been very sorry, that no body perceived the fault, until the books were printed: the which notwithstanding we have presently commanded to be corrected, & will use great care hereafter, that such things happen no more.  
And so it is, that now you should scarce have found so much as one copy of Mariana, if it had not been for the pernicious liberality of the heirs of Wechell, who are 
Malice of Protestants.  known to be of the pretended reformed Religion, and have printed the same book at their own costs and charges: moved not so much, as it is to be presumed, with desire to serve the public, as to hurt in particular our Society. Some have thought that they have added somewhat of their own, others have judged that the books of the first impression were yet worse, but this controversy serves to no purpose: for although it were so, and that no body had holpen the first so imprudent pen, yet is there no cause, why that one man's pen should more hurt the body of our Society, than the writings of john Petite, and others his like, should hurt the Universities and Orders of which they were Scholars, Bachelors, Masters, and Doctors.  
But, Madam, seeing that I have here above promised to expound clearly and distinctly, what is our opinion touching the question we have proposed: now I come to it, which shallbe the second part or this discourse.  
1. All the Jesuits generally and particularly will confirm, even with their own blood, that they have not in this matter, or 
The general opinion of Jesuits touching Kings.  any other, any belief, doctrine, or opinion, then that of the Catholic Church.  
2. That amongst all sorts of government and public administration the Monarchy is the best.  
3. That such is the spiritual government of the Church, which is under the Vicar of jesus Christ successor of S. Peter: such is the temporal government of the State and Realm of France, which dependeth of the person of the King our Sovereign Lord and Master.  
4. That the Kings are, as Homer calleth them, the children and fosters of God, or rather his own lively Images as said Menander:  
5. That they are anointed, and therefore called the Christ's of our Lord, to the end (as saith Simeon the Archbishop of Thessalonica) that every one may understand that they be inviolable, and should be respected as holy and sacred things.  
6. That it is a damnable heresy, as holy Irenaeus noteth 1400. years ago to think 
Trens. l. 5. c. 24.  that Kings are given to men casually: seeing that all power comes of God, and therefore saith S. Isidore of Damieta, in the most ancient pictures we see a hand put out of heaven, which setteth the Crown upon the head of Kings.  

Rom. 13. 1.  7. That he which resisteth kings or rebelleth against them, purchaseth to himself his own damnation, according to the doctrine of the Apostle.  
8. That obedience is due unto them, not for that they are virtuous, wise, potent, or endued with any other laudable quality, but because they are Kings, established by God himself.  
9 That our Kings of France are the eldest children of the Church, enjoying rare and singular privileges, above the common, of other Kings of the world.  

3. Pet. 2.  10. That it is not lawful to deny to them obedience, & much less to revolt against them, although they were vicious, froward, hard to support, as the same Apostle speaketh.  
11. That being such, we ought to pray for 
Baru. 1. 11.  them as the Prophet would have to be done for the prosperity of Nabuchodonosor, and his son Balthasar, & that the afflictions, loss of goods, persecutions, and other in commodities which are endured patiently, not rebelling therefore against their Superiors, are things very acceptable to God, & conform to the praise which in like case S. Paul giveth to the Hebrews, and to that ordinance which he hath published in the Church, saying: Every soul be subject to the Superior powers.  
12. And therefore that not only it is not lawful to lay hands upon their Persons, but that it is an execrable parricide, a prodigious trespass, and a detestable sacrilege.  
13. That the decree of the Council of Constance in the 15. Session ought to be received of all and maintained inviolably.  
14. That the declaration of the Sorbon of the year 1413. & that also of the 4. of june of this present year is good, wholesome & holy.  
15. That every one should stand upon his guard, and take heed of divers books that are spread abroad, contrary to the Laws, the reading of the which is not only in this matter very dangerous, but so much the more to be feared, by how much the Authors of them being to our great grief separated from the Catholic Church, make no account neither of the Council of Constance, nor of the Catholic Censures and Doctors above mentioned, yea rather (which is to be lamented) they are the more obstinate in their opinions by opposing themselves, and thereby they think to get the greater praise and admiration from others.  

The pious intention of the Author.  I would cite books, quote the places, and allege the words, were it not that it is far better that such things remain swallowed in the bottomless pit of forgetfulness, and that it is more to the purpose to make known, that innocency is far stronger than recrimination.  
And for the same cause also I would have abstained altogether from this advertisement, had it not been to show thereby, that the body of our Society cannot be infected by the opinion of one only person, the which hath been so authentically disavowed by the same: no more than those of the pretended reformed Religion do not hold themselves any whit interessed by the erroneous Doctrine of some of theirs, whom they reject, difavow, and condemn; being willing to live with us under the Laws of our Realm, and with the obedience and voluntary submission which we do render to the Sceptre of our Kings; persuading myself, that if they had the pen in hand which I have, they would speak with us & thunder out Anathema, with one common voice against those infamous Authors. Which being maturely and wisely considered, as well by the Court of Parliament, as by the sacred College of Sorbon, they have not made any mention in their arrest and decrees of the Doctrine of jesuits, knowing very well as just judges and Doctors, that faults are personal, and that there would be no innocency in the world, if the fault of one were imputed to another: and that this hath been a lamentable and incommunicable property of the sin which the first man committed to have been extended upon others, because his posterity was represented in his person, knowing also on the other side by the frequent deposition of the malefactor, that Mariana had not in any thing holpen to this execrable parricide, nor could help, considering the malefactor had not sufficient knowledge of the 
Malicious dealing.  tongue in which his book was written. Wherein is discovered the uncharitable intention of those which spread abroad that he knew all the book by heart, thereby to cast the public hatred of all this mischief upon others, then upon the guilty.  
This is it, Madam, wherein we do most humbly beseech you to employ your Sovereign authority, and to ordain that all those writings, which are in their beginning matches to kindle rebellion and within few hours become fire brands of sedition, be taken away from before the eyes of the French: you are our Sovereign Lady endowed of God with high understanding, & with such virtue as you have but few your equals, who doth see clearly of what importance it is, that we live all united, if not in one faith (such being these injurious times) at least in fidelity, obedience, and mutual affection, to the conservation of peace. We have a King which doth represent unto us in his young age, the wit & substance of the great Henry his Father your husband, and the which with the increase of years will have (if it please God to continue upon him his benign influences) his valour, his prudence, his happiness, & his experience: it pertaineth to us to cherish this treasure; to serve with all our hearts this great & little Master; to obey willingly You his most worthy Mother, our Regent, & Mistress. And to the end that nothing do trouble the union which only after God can conserve this potent Monarchy, and make it all ways dreadful to her enemies; how much were it to be desired, Madam, that none could perceive amongst us any backbitings, that the impostures were banished, and the impostors received their recompense due to their calumny; that hatreds were rooted out, and when any sinister report is made, that each one suspended his judgement: and in a word, according to the counsel of the Apostle, that all maintain inviolably the band of Charity.  
The Otacoustes & Prosagogides of this time are greatly to be feared: men know also that your Majesty would willingly have such tongues receive their recompense, of the ancient Quadruplators: but if they receive it not of men, they must expect it of the incuitable justice of him, that is the author, protector, & at length remunerator of Innocency.  

The Society most exposed to hatred.  Our little Society is amongst, and above all the religious families, the most exposed to the hatred and calumny of them that will not take the pain to know it: you know Madam how often the late King our good Master hath favourably defended it: & made it respected. You can bear witness, and none better than you, that wheresoever was that great Prince, there had we a King, a Father, and a Protector: but alas he is here no more, that great Henry hath been violently taken away from us.  
Oh France, the eye of Christendom, the rose of empires, the pearl of the world, 
An Apostrophe to France.  how great is this thy loss? how horrible is this thy ship wrack? France the favourite of heaven, the well-beloved of God, who hath taken from thee the mantle of glory, which did cover thee? the Crown of honour which stood so high over thy head? Who hath so (oh chosen of God) who hath so afflicted thee? But thou our poor Society which diddest not subsist but by the benefit of that Monarch, who hath made thee so desolate? Who hath abased thee so lamentably? who hath overwhelmed thee so miserably? The mischief is common to all, but it is in singular manner proper to thee. The blow hath strooken the whole body of the kingdom, but it wounded thee almost to death: oh how true is it, & how sensibly dost thou feel it, that the sorrow that can be expressed is not to be called sorrow, and I which write these things, how just cause have I, yea more than any other to let myself run into the accents of a doleful voice, & to say, farewell the wonder of Kings, farewell the ornament of the world, our joy, our glory, our honour; farewell the Father of the commonwealth, the restorer of the State, the second founder & chief benefactor of our Society; farewell my King, my Prince, my defender, you had given us in this vale of miseries the repose that here could be had: rest you then in peace and remain for ever amongst the lilies and the roses, free from the thorny care and solicitude of this Monarchy: enjoy happily not earth but heaven: here you have been the most eminent subject of the favour of god, be now there above, and for ever the object of his mercies; the Laurels of this base earth were to much subject to withering, your head expected others more fresh and flourishing: the victories, the triumphs, the empires, which pertained to you here beneath, were to be changed into a glory much more eminent; live then for ever enjoying that possession so much desired: your happiness will make us breath, your absence will make us sigh, & the place where we esteem you to be, will make us seek after you: for relying upon the mercy of God, the woeful circumstances of your decease have not deprived us of the hope to see you again in the shining splendour of one common day, where we shall find the principal himself and all the circumstances of this woeful divorce of ours: and during the irckesomenes of this expectation, you, Madam, with the King his lively image will wipe away some part of our tears, we will acknowledge his person in your persons, his Crown in your Crowns, his Kingly authority in yours; and although all your Subjects be obliged thereunto by all sort of duty, our Society being thereto bound extraordinarily hath given me charge to present before your Majesty the most sincere vows of her fidelity, and the most affectioned offers of her most humble service, the which (Madam) I do as willingly, as I can with singular affection.  
Your majesties most humble Servant, most obedient, and most faithful Subject, PETER COTON of the Society of JESUS.   
BY this letter is sufficiently laid open to the eyes of the whole world, the iniquity of all those, that now a days are so desirous to find some kind of fault or suspicion thereof in some one jesuit or friend of theirs, thereby to traduce & calumniate the body of the whole Order, although otherwise innocent and wholly detesting the same, as if the will of the whole Order were represented in the person of each one of them, no less then, in the person of Adam only, was represented all mankind. The absurdity whereof is so manifest that it requireth not any further explication: for so scarce any community, lineage, or ancient family should now be found in England, or France, or any Country whatsoever, which hath not often been ruined by one crime or other, of true or false imputation, to some one of their body, contrary to that judgement of God: Filius non portabit iniquitatem patris; & anima quae peccaverit ipsamorietur.  
This only was sufficient in that Catholic Country, not only to discover 
God hath turned this slander raised against the Society to the best.  the malignity and injustice of such far-fetched accusations, but also to obtain for satisfaction of so public an injury public favour of the Prince, and love of the people, with whose great applause the said jesuits are now by especial grace incorporated into the body of the University of Paris, and begin to open their Schools, which may be accounted a very just remuneration: seeing their first leaving of teaching came by a like fact of one man imputed to their whole Order; although the same man was not so much as of their Order, nor then, any of their scholars, but one that before in his life time had only frequented their schools, chiefly because that it was found, that not only they deserved not any such imputation for any fact or fault of theirs; but chose for their great affection and service, which always they showed towards their King and Country, deserved all contrary commendations and favour for that also besides their house wherein they dwelled before, besides the College in which they began again to teach, they have begun to build the third house for their novitiate, and that not only by the Princes grant, permitting the same, but also with his own liberality allowing for the charges thereof. This is the nature of virtue, the more to increase & flourish, the more it is resisted and kept down.  
Wherein it is to be observed, that although for defence of the Jesuits in Paris, it sufficed (as by the foresaid letter only 
The Society in fact and doctrine as obsequious to Kings as any other Order.  it appeareth) that the opinion of Mariana was not the opinion of the Society: which, as by the place there quoted, and by experience through the whole world is evident, is, as much as any Order or Congregation may be, addicted to all due obedience towards Magistrates, Princes and Kings; & do instruct their scholars and hearers, and all that any ways depend on them, in the same obedience, subjection, and reverence towards all sorts of Superiors, and especially towards their Sovereigns. Yet that, which either for modesty's sake in defending themselves, or else for brevity in such a letter seemed best to them to omit, as not so much needful at that time (they having all the reason on their side,) I thought good not to neglect, seeing it maketh not a little more for the full answer to yours about Jesuits and Catholic Doctrine; and this is:  

Mariana not resolute in the opinion for which he is condemned by the Adversaries.  That Mariana himself, who by the adversaries was chosen amongst all the jesuits, as only guilty of that great trespass of killing of Kings, saith nothing but by manner of problem, examining the question pro & contra, bringing the proofs of both parts: which being done, as he inclineth more to the one side then to the other, so doth he not precisely determine any thing on either, as absolutely true & certain, but as seeming to him more probable, & therefore persuadeth not any man to follow one or the other opinion, but chose submitteth & offereth himself ready to follow other men's better judgement, & to thank them for it: his words being these, which every man may read in the Author himself, Haec nostra sententia est, sincero animo certe profecta, in qua falli possum ut humanus: si quis meliora attulerit, gratias hab●am.  

Mariana speaketh only of Tyrants.  And this opinion that there Mariana doth propose as indifferent, to be proved or disproved by other men, what opinion is it? Is it of killing of Kings whereof now the question is? Nothing less, he handleth no such question▪ there is no such doctrine in the Catholic Church. Whereof then speaketh he in that place? Of killing of Tyrants: for the which question the King of Spain to whom the book was dedicated, and by whom it is both praised and privileged, was never offended with the Author: nor yet Henry the FOUR late King of France, as if such things had been written against them, they most worthily thinking themselves far from any suspicion of Tyranny: for the which cause also the Emperor Charles the fifth, was never angry with Soto, his Confessarius, nor any other Kings have been offended with other Authors, who heretofore have written an hundred times more, and more resolutely than Mariana, in defence of the same opinion. Neither are they indeed to be esteemed either true subjects, or wise men that find any fault with such men's writings, as written against their Kings, thereby esteeming their own kings Tyrants, or such as worthily may fear to be taken for such.  
Finally whereas Mariana about this 
Mariana his book and doctrine condemned for hatred to the Society.  matter affirming the least of all men, is yet most of all, yea only amongst all accused, and his writings therefore condemned and burnt with such severity & rigour; it is manifest they could not be condemned for the doctrine they did contain, but for the Author's sake that wrote them: nor the Author himself so injuriously used for his own sake, but for the coat he wears, & for the badge of the name of jesus, which both he and his book doth carry. They are enemies of that holy name, that condemned Mariana for any such Doctrine. They are only the enemies of Jesuits, that so calumniously derived the crime from one Mariana to all Jesuits. They are enemies to Catholic Religion that accuse the Catholic Church of any such doctrine.  

Satan the Author & Father of all jyers & slanderers.  And hereby we may easily come to find the first offspring of all these calumnies: the first & only author and teacher of all calumniators, is Satan the head calumniator himself. Who knoweth not this ancient fraud & accustomed fetch of that common enemy both of God, & all mankind, who hath no more potent means to resist the honour of God, to oppress his servants, and hinder the progress of true virtue and religion, then to bring all good men, as opposite to him, and his endeavours, into suspicion with Kings, and Emperors, calling them in question for matters of State? So did he use Aman in the old Testament as an instrument to bring into disgrace with King Assuerus the people of God, dispersed throughout his Provinces, slandering them for seditious and contrary to the laws of his Realm. So Daniel was cast into the Lion's den, because he had done against the laws of the Medes and Persians, forsooth he served and adored God almighty, whom they acknowledged not for God. Likewise Antiochus held all for traitors, and 
An ancient devise to draw matters of religion into crims of State.  violators of his Law, whosoever under his Dominions kept & observed the law of God. Samuel therefore had good cause when he was sent of God to anoint for King, David the son of jesse, to be afraid that Saul would kill him, as guilty of treason against his Crown, who already had the possession thereof, and who afterward being possessed with a Devil sought continually to make away David, although a true servant of God, and him, only under pretence of state.  

Examples in the new testament  And in the new Testament what other means had the Devil to batter the Gospel, and oppugn our Saviour him self, then by the jews, as his instruments to accuse him before Pontius Pilate, to call him in question of state, as seditious, and forbidding to pay tribute to Cesar, and calling himself King; the which bare accusation without any proof is of such nature, so potent, and so odious amongst worldly men, that be the fact never so false, whereof a man is so accused it sufficeth to discredit and oppress him, be he never so innocent, as may appear 
Our Saviour called into question for matter of state against the Emperor, & condemned for the same.  by that example of Christ our Saviour, who was the most innocent of all men, yea innocency itself. For although Pilate seeing him guiltless, endeavoured to deliver him: yet the malicious redoubling that accusation, & therewith threatening Pilate himself, saying if thou let him go, thou art not a friend to Cesar, they so terrified him with the only name of Cesar, that strait he let himself be carried away, to the greatest act of injustice that was committed since the world began. Wherein the Devil having had so good success, as to have condemned Christ, and put to death the Author of life (but yet so, that in fine all fell upon his own head, our Saviour thereby being exalted in glory, and all mankind delivered from the devils tyranny) hath still continued by the same way, as most assured & effectual to persecute all God's servants, and true followers of Christ.  
And therefore the Apostles following strait after, were forced also against such calumnies openly to teach and command Christians to obey their Sovereigns, and magistrates, to pray for them, to render them tribute to whom tribute appertaineth, and honour to whom honour. After the Apostles the ancient Doctors of the Church were also forced often to employ their pens, and show that true Christians were not enemies of Emperors, but did offer sacrifices for their state and prosperity: and yet because those Emperors, as worldly and wicked men, preferred the least thought of their own estate before the greatest reasons that might be alleged for the defence of innocency, always such calumnies have prevailed, as first against the head himself, so after against his members and followers.  

God's severe punishment upon unjust judges.  Although at length by the almighty power of God, truth hath always had the victory, & the Devil together with his instruments have been confounded. As is notorious first in the old Testament by Aman, by the enemies of Daniel, by Saul, and Antiochus their deaths: and in the new, by Pilate who died in banishment, and by the whole nation of the jews, who were first so miserably destroyed by Titus and Vespasians army, & have always since remained as vagabonds upon the face of the earth. Afterward what miserable deaths have befallen all those Emperors that by such unjust ways have persecuted the Church of God, under colour of state, it were too long here to rehearse: it will shortly come to your view fully set down in the second part of a learned Treatise concerning Policy and Religion. So that always they have been inexcusable before God & man, who have concurred by power of Princes, to the oppressing of good men, under the calumnious pretext of dealing in State matters.  

Heresies have first sprung up in our days by rebellion.  But most inexcusable in this our days, is this calumniation objected by Heretics to the Catholics, and Catholic doctrine, it being on the contrary side proper to Heretics to impugn their Princes, and to Heretical doctrine to maintain it as lawful, yea the only means whereby heresies have sprung up, & Heretics first entered into the world, have been their rebellions against their Magistrates, their lawful Kings, and Princes. The reason whereof is manifest; Heresy being of her own nature a separation and division from the body of the Catholic Religion, and therefore must needs begin with rebelling against the Catholic Church, and consequently against their Catholic Kings and Sovereign Princes. But the experience hereof is much more manifest: for as Luther's, Zuinglius, Caluins, and all other heretics beginning of innovation, came by teaching all their followers, that Princes may be restrained by force, pursued, judged, & punished by the people, excommunicated, deprived, deposed, and cast into hell by the Ministers, condemned and put to death by inferior Magistrates, whensoever in their opinion, they become Tyrants, and opposite to the Gospel, as writeth the Author of the book of Dangerous positions, in his fourth and fifth chapter, and the Author of the Survey of pretended discipline. Their practice of the foresaid doctrine hath been too too well known through the whole world.  

The practice of Protestants in matters of rebellion.  For first in Germany, Luther's followers incited by such doctrine of his, took arms and rebelled with such violent headiness throughout all that Country against their own Prince, that, as Sl●ydan a Protestant Author affirmeth, at that only time besides the eversion of infinite numbers of fortresses, and Castles, above an hundred and thirty thousand people were slain. And afterwards the followers of Luther dividing themselves into different sects of Luther anisme, Zuinglianisme, Caluinianisme, Anabaptisme, new Arianisme, and the like, with each of them followed every where new rebellions against their Princes: as you may see, which way soever you look, either towards the North, where you shall find fresh memory of their rebellions in Saxony, Denmark, Sueveland, Polonia, and Transiluania: or towards the South in Switzerland, Grisons, Savoy, and their Confines, where Zuinglius himself in the Cantons of Switzerland his own country was the chief stirrer of rebellion, and was slain himself in the field. And at Geneva, Calvin, Beza and other Ministers incited the Subjects against the Duke of Savoy, and other their natural Princes.  
Towards the East the Heretics joined their forces with the Turk himself, against the Emperor their Sovereign: and so Boscaine that famous Calvinian Rebel, forced the said Emperor to leave him for his life time the Princedom of Transiluania. Towards the west, to wit in France through the which I have travailed some time, and there have spent some years of my age, I have seen in all places where I have been, such pitiful ruins of Towns, and Fortresses, and have heard recounted such Barbarous, yea rather Beastlike cruelties committed in their rebellions, that the only memory thereof sufficeth every where for a perpetual infamy and confusion of those that are there of the pretended reformed religion.  
In Flanders also, what part thereof hath been free from the like ruins, & massakcres effectuated by them that there rebelled against their natural Sovereign, of whom as yet remaineth one part in Holland and Zealand? in Scotland what seditious rebellious were stirred up first against the noble Queen Marie Regent of Scotland, Grandmother to our Sovereign that now reigneth, by those stirring Ministers, Knox, Goodman, Douglas and others: & afterward against Queen Marie Regnant, Mother of our Sovereign by the Lords of the Congregation as they called themselves, indeed Heretical rebels, with direction of their Ministers, assisting them in person and all according to the rules of their Gospel, that is of Heresy, whose substance and nature is, as before is said, to be of itself a rebellion against the Catholic Religion, & Catholic Kings, & Princes. And to conclude with England, we have seen that in five years time, or thereabout of the Catholic reign of Queen Marie, were broached and set on foot more Rebellions by proportion, then in forty years of her Protestant Sister Queen Elizabeth next following her.  
And this is the cause why in these countries 
Rebellious doctrine proper unto Protestants, and condemned by Catholics.  wise men discoursing of this matter, esteemed it a most ridiculous thing that Lutherans or Caluinists or any other Heretics should object to the Catholic Church the doctrine of rebellion, and killing of their Kings and Princes, which is a thing so contrary to all Catholic Religion, and so natural to heresy itself as appeareth by the Council of Constance Sess. 15. where they are condemned for heretics that do obstinately hold any such propositions: that every Tyrant ought to be killed: and that he may be killed both lawfully and meritorously, by any vassal or subject of his: and that by any deceitfulness, or subtility: notwithstanding any oath or agreement made to the contrary: & that without any sentence or judgement. These were the propositions of Wickliff then condemned by that Catholic Council: these are the propositions of the heretics of our time, Luther, Calvin, Beza, Buchanan, & others their companions, & by them most injuriously restrained in particular to the Princes then living, as namely to Charles the 9 King of France, yea to the Q. Mother & all her whelps, as they termed them, that is, all her honourable Children, the said King Charles with all his brethren: likewise Q. Marry of England, & other Princes of Germany: which doctrine, & practice of the heretics of our time, is condemned by the doctrine and practice of the Catholic Church at this time: so that the heretics objecting to Catholics any such doctrine or practices, do but use the way of prevention, like naughty women who knowing what is to be objected to them, will first of all in scolding object it to others.  
And here coming to make an end of my Letter, I have thought good to add one thing in steed of news, and in few words let you understand, what is the 
What strangers do judge & speak of the oath of allegiance and the proposing thereof.  judgement here about the Oath that you call of Allegiance, the rumour whereof is now spread through the whole world, & many books are abroad about that subject: the wisest sort of men here, leaving a fide their judgements about the questions themselves set down in that oath, to wit about the kings lawful right & title to the Crown, & of other foreign Prince's authority, as they say: leaving I say the discussing of them aside, they do much disprove the only proposing thereof to subjects, to be by them confirmed by oath. For say they, a King already in peaceable possession of his Crown, should no more propose to his subjects the discussion of his rights and titles, for that no man of any conscience can swear any such thing without perfect examination, trial, and knowledge thereof, by the which he may be sure in Conscience of swearing truly, and so the subjects are forced to enter into divers considerations of many circumstances which were more convenient for than to believe, than to examine, being such oftentimes that learned Lawyers coming to discuss them, are so doubtful, that neither they, nor the Princes themselves willbe so bold to swear them; being content to remain in Lawful possession against any pretender that shall oppose himself. Yea if by any such occasion of question made about any such right, or title, war should chance to be waged, the subjects are to believe their Princes and countries cause to be just, & may without any prejudice of their salvation, yea are bound to shed their blood in such a cause: yet are not they bound, nor the Prince himself, to take an oath, that his cause is just; and therefore it were great imprudency for a Prince in such a cause, to tender such an oath to his soldiers: for so he should find his companies much diminished, and thereof would follow that evident absurdity, that if the soldiers of each side should swear their own kings cause to be just, all the soldiers of one side must needs be forsworn, it being as Divines do hold, impossible, that any wars should be just on both sides, no more then in law that each part should have truth and justice on his side, because that such questions that either by war, or by Law are to be decided, do always consist in a contradiction, by affirming, and denying one and the same thing: and by such oaths, as the one side must always needs be forsworn, so the other must needs do ill in swearing rashly such doubtful things.  

The discussing of the Pope's Authority not convenient.  Much less is it thought convenient to propose to subjects the examining of the power & right of any foreign King, or of the Authority of the Pope himself above Kings and Princes, not only for the same reasons, but also because thereby many learned men which before were quiet, and without any question yielded obedience to the prince, are not only forced openly to refuse such an Oath pertaining to faith, about the Authority of Christ his Vicar upon earth, but also openly to profess the contrary, both by word and writing.  

Forced swearing more hurtful than profitable.  And such sort of Oaths that are taken by force, with doubt of mind, and scruple of conscience, do rather hurt then good, even to that end to the which they are given. For whensoever any occasion should hap of showing their love and affection towards their Prince, they would always be found most backward that have been so injuriously forced to take such Oaths against their will, and peradventure would dispense with themselves for the performance of them, as unjustly exacted, and rashly made: and they would always be found most faithfully in keeping all loyalty towards their Prince, who do offer themselves most ready to swear the same, and do plainly refuse to swear any more. For as this, they do refuse for their duty towards God: so that, they will perform for their duty towards their King, and towards God that gave them him: Quia omnis potestas à Deo est: and this is according to our saviours prescript, Reddere 
Matt. 22.  quae sunt Caesaris Caesari, & quae sunt Dei Deo.  
This only all wise men in these parts do agree upon, wherein I assure myself no man with you of any wisdom, will any way contradict, that every subject is bound in Conscience to obey his lawful Prince, and that also to promise by Oath when it shallbe exacted. And such an Oath although in other Realms through the whole world is not wont to be exacted of all subjects, but only of the Magistrates and Governors of others; yet such occasion may fall out, that it may stand with prudence to tender it to every one in particular: and such an Oath of obedience towards his Prince and Sovereign, no good Catholic will refuse, nor Catholic Doctrine doth disallow.  
Yours ever T. A.