The Hellish and horribble Council, practised and used by the Jesuits, (in their private Consultations) when they would have a man to murder a KING.  
According to those damnable instructions, given (by them) to that bloody villain FRANCIS RAVILLIACKE, who murdered HENRY the fourth, the late French King.  
Sent to the Queen Regent, in answer of that impudent Pamphlet, published by PETER COTTON jesuit, in defence of the Jesuits, and their doctrine; which also is hereunto annexed.  
Translated out of French.  JOHN 8. VER. 44. Ye are of your father the Devil, and the desires of your father ye will do: he hath been a murderer from the beginning. 
LONDON, Printed for T. B. and are to be sold by john Wright at his shop by Christs-Church-gate. 1610.   

TO THE QUEEN, MOTHER OF OUR KING, AND REGENT OF FRANCE.  
MADAM,  
THE combat of spirits is so jealous, as there is not any kind of error, how clear and evident so ever it be, but it shall find a defender, rather than any way to yield or give place to truth: because opinion, in such minds as pride will never permit, to humble themselves under the victorious arm of the strongest wrestler, bears them out (with no mean courage) in all apparent and impudent shame. The Jesuits do hereof give sufficient testimony, whose doctrine, both justifying and defending the kill of Princes, they dare yet put on such shameless vizards; as, to persuade your Highness, that they are no such men, neither do deserve any such taxation.  
Upon this our late lamentable disaster in France, by such a bloody, fatal, and parricide hand, as hath bereft us of the most remarkable King, that ever this flourishing Kingdom enjoyed; the Jesuits, to excuse their hellish hearts, and palpable bloody intentions (having been so highly favoured from you, as to have the burial of the kings heart, at the College of La Flesche) have published a little pamphlet, called; A dedicatory Letter, of the doctrine of the Fathers Jesuits, conformable to the decrees in the Council of Constance; directing it also to your Majesty, that you might remain fully assured, of their harmless innocency and honest inclination.  
But, as it becometh any true hearted Frenchman, (so much as in him lieth) to discover truth from falsehood, and verity from lying; I have sent unto your sacred view, the same book of Peter Cottons, without altering or adding thereunto any the very lest syllable. And when your Highness shall have read it over, that you would be pleased, to read likewise a much shorter discourse following, to give you a true taste of the Jesuits doctrine, and whereby you may discern them in their kind. So may you rest fully persuaded, how near their hollow hearts and equivocating souls do agree together, and how studious they are, in employing their pains and uttermost endeavour, to nurse up such villains as must become the murderers of Kings.  
Withal, if it might please you, but to remember him, to whom (that monster of men) Ravilliack, that robbed you of your richest jewel, and us of our dearest Lord; had shown the fatal instrument, wherewith he did the deed, and the man commending the beautiful workmanship of the knife, seeing withal, that he kept it curiously, and made no use thereof in his feeding; was answered by the said Ravilliack: That that fair knife, was to perform a fair deed, yea, that it was to kill a King. Which words, whether he understood not, or guiltily concealed them, he paid the price of his life for: And with that, as also these other serious considerations, I humbly entreat your Highness, to take an entire apprehension of these dangerous men, how smooth soever Cottons discourse shall appear unto you. (* ⁎ *)   

THE SECRET AND hidden Mystery, which the Jesuits do use, when they resolve to have a King murdered.  
WHen they would have a man to undertake the resolution of murdering his King, this is their order: After such a wicked person shall be entered into their Meditation, or Chamber appointed for such prayers; then this infernal offspring do give their attendance, and lay before him a knife folded up in a Scarf, and closed in a little Casket of ivory, covered with an Agnus Dei, written round about with many sweet and perfumed Characters. And taking the knife forth of the said Casket, they bedew it with divers sprinklings of holy water, and sastening to the haste or handle thereof, sundry little beads of Coral, to the number of five or six, blessed and hallowed with their holy-water; they do give thereby to understand, that he giving so many stabs or wounds with that knife, shall (by that act) release as many souls out of the fire of Purgatory.  
Then, delivering it into the hand of the murderer; they utter these words: Go thou forth like jephtah; the sword of Samson; the sword whereby David did cut off the head of Goliath; the sword of Gedeon; the sword wherewith judith did cut off the head of Holofernes; and the same wherewith Saint Peter did smite off the ear of Malchus, and the sword of Pope julius the second, whereby he broke the power of Princes, and (with great effusion of blood) got out of their hands the Cities of Setusa, Imola, Fayenza, Furlie, Bologna, and many other Cities: Go thou forth (I say) be virtuous, and God will strengthen thine arm.  
After this, the hellish company do all fall down upon their knees, and the most renowned among them, or he that is the chief Priest, makes the conjuration, saying these words that follow: come Cherubins, come Seraphins, Thrones and Dominations; come most blessed Angels, Angels of charity; come and fill this holy vessel of glory and eternity, & carry him forthwith to the crown of the Virgin Mary, of patriarchs and of Martyrs: for he is no more one of ours, but he is yours.  
And thou, O great and powerful God, that hast revealed unto him, in his prayer and Meditation that he must (of necessity) be the murderer of a Tyrant and Heretic, to give his crown to a Catholic King, and he being (by us) made apt and disposed unto this murder: do thou fortify his senses, and make bold his courage, to the end, that he may accomplish thy will. Arm him with a complete Armour of thy providence, to escape from them that would apprehend him. Give him wings, that the foul hands of the barbarous may not touch his sanctified members. Spread the beams of thy joys upon his soul, to the end that thereby his body may be so encouraged, that cheerfully he may dispose himself to this fight, without any fear.  
This conjuration being thus ended, they bring him before an Altar, and there they show him a goodly picture, wherein the Angels do bear the body of james Clement the jacobine Friar, who murdered HENRY the third, King of France, and present it before the Throne of God, saying: O Lord, behold thy scholar; see the defender and accomplisher of thy justice, and all the Saints arise out of their rooms, to give him place.  
When all these things are thus done and finished, then is there no more but four Jesuits, that may be allowed to speak unto him, and when they draw near unto him, they tell him, that it appears that there is some Deity dwelling in him, and they are so afraid of the splendour shining in him, as falling down, and kissing his hands and feet, they hold him no more for a mortal man, but stand by him, as half unworthy of the great glory and happiness, whereunto he hath already attained, and breathing forth many sighs, they say unto him. I would to God, that he had elected and called me into your estate and condition: for than should I be certainly assured, to go really and presently into Paradise, without ever coming into Purgatory.  
FINIS.   

A declaratory Letter, to the Queen, Mother of the King, Regent in France.  
MADAM,  
GOD ordained in the old Testament, that no man should seeth the Kid in the Milk of her Dam or Mother; to instruct thereby, according to the exposition of Philo the jew, that he should not be charged with new affliction, who in other cases is oppressed. According to this rule dictated of the same nature, these men of our Society should hope, that, by this lamentable accident which hath shaken with dreadfulness the two Poles of Christendom; they might (at least) have a free breathing, to sigh after their incomparable loss: a loss which to them is as much in particular, as it is to all in general and common. But they pay the same price, as happens to them who meeting under the ruins of a crazed building, where one stone stays not for another, do cover and overwhelm them altogether upon whom they fall: we being with heart and body busied, for translation of that precious pawn and remarkable gage, which it pleased your Majesty to have consigned into our hands, by them of my Lord the Prince de Conty, and whereunto the principal Lords of France rendered their latest honours: when there were some, slenderly affected to Catholic Religion, and to them that are of our profession; to discredit us, and make benefit of our absence; who sowed abroad such bruits, so far off from true resemblance and probability, as a man would never have imagined, that such calumnies could enter, (especially in railing) into the opinion of any reasonable soul.  
This came by the occasion of a very bad book, the doctrine whereof hath been (by good right) condemned, by the Court of Parliament: some maintaining, that the doctrine contained in that book, was common to all the Jesuits: Others, that it was in such sort particular to the Author, as that many of the self same company had written to the contrary, and altogether had condemned it, in the body of the Provincial congregation, some few years since. A difference, which the least passionate might determine, concluding, that disallowance should be the reason, and that it must be attended, what we should say thereof.  
Whereupon, I having been named in particular, this is the cause, Madam, that instantly made me set hand to pen, to represent unto you, (as to her that is equally affected to the true Religion, the most interessed in the good of this State, and the very safest Sanctuary that innocence can have) that which the Doctors of our company have written upon this subject. Knowing, that the greatness of affairs will not easily permit you, to look into this case yourself, nor the little love which those detractors do bear us, make any true report unto you.  
After all this, I will declare with the self same brevity, what is the common sense, and what is the opinion of our Society, dispersed through the world concerning the matter whereof question is made. They all presupposing one verity, which cannot be called into controversy, no, not even by the hateful and envious of this flourishing Crown: To wit, that the subject which was debated in the Council of Constance, and which (since then) hath been declared more amply by our Catholic Doctors, concerning the expulsion of Tyrants: doth not any way touch the happy renown and most honourable memory, of him whose death we deeply deplore, his life having been so far from the detection of tyranny; as it hath been, and for ever shall be to all the monarchs in the world: the model of Piety, justice, Clemency, Valour, Debonaritie, and Fatherly affection towards all his Subjects.  
In the first place, the most Illustrious Cardinal Tolet presents himself to our eyes, a parsonage of rare knowledge, a Spaniard by Nation, and a Frenchman in affection. In the first Book of his Sum, the sixth Chapter, there he teacheth in express terms that it is not lawful to attempt on the life of a Prince although he do abuse his power. And addeth, that to maintain the contrary, is an heretical doctrine, condemned in the Council of Constance.  
The most Illustrious and most learned Bellarmine, answering to the self same objection, in the third Chapter of his Apologetical answer to the book of the King of great Britain speaketh thus. I have never read, nor heard it said, that eternal life should be promised, to them that attempt on the life of Kings. But chose I have read, that the Article which saith: Every Tyrant may and ought lawfully be slain: was long since condemned in the first Session of the Council of Constance. Very true it is, that john Wickliff an Englishman, he whom the Protestants do praise so much, and of whose commendations they have made a placard in the frontispiece of their Histories, teacheth: That he is no longer a Lord, either Ecclesiastical or Civil, after the one or other is fallen into any deadly sin. An error which the said Council condemned in the eight Session.  
Gregory of Valencia, a man of eminent knowledge, as public testimony maketh proof, which is delivered of him in Italy, Spain, and Germany; he writing on the second part of Saint Thomas, Question 64 and conforming himself to the Doctrine of other School Divines, determineth: that it is no way permitted to attempt upon the life of a Prince, although he should abuse his authority.  
Alphonsus Salmeron, in the thirteenth Tome of his works, expounding the thirteenth Chapter of the Epistle to the Romans, instructeth the very same, he citeth the Council of Constance, and declareth the fact of Aod on Eglon King of the Moabites, 
Or Ehud.  by the express and manifest commandment of God, of whom no man ought to be judge, in his particular case.  
Martin del Rio, who is in like manner famous in all kind of good writings, in his Commentaries upon Hercules Furens in Seneca, number 920. saith: That the sentence of the Poet is perilous, and allegeth to the contrary, the decree of the Council of Constance, which cannot be too often inculcated, reiterated, and declared to the people in this matter.  
Sebastian Heissius, in his Apologetical declaration of Aphorisms, attributed to the Jesuits doctrine, showeth by the very words of Mariana, that he spoke out of his own head, and that he himself, perceiving that he had exceeded the limits of the common doctrine, did acknowledge, that he was subject to error, and he should be submitted to the censure of whomsoever would accept it, immediately after, his opinion was brought, and the common censure of all the Divines of our company, that he counterpointed that of the said Mariana.  
Martin Becanus, in his Answer to the ninth Aphorism, sendeth the Reader to the Council of Constance, showing, that a lawful Prince cannot lose his superiority, although he should become a Tyrant.  
jaques Gretserus, Reader in Divinity at Ingolstad, in his Book entitled vespertilio haereticopolicus, answering to some objections that had been made unto him concerning the opinion of Mariana; saith with Heissius: That he ought to hold with the common consent, leaving the particular judgement of Mariana, and that he himself had submitted to that of others.  
Leonard Lessius Reader in Divinity at Louvain, in his second book De justicia & iure, the ninth Chapter, and fourth doubt; giveth his consent likewise to the common sentence, That it is not lawful to enterprise on the person of a Prince, although he should abuse his power; grounding his saying on the advertisement of the Prince of the Apostles, Servants, be ye subject to your Masters, and not only to the good and modest, but also to the sharp and troublesome, and then he allegeth the above named Decree of the Council.  
Nicholas Serier, writing on the third Chapter of the book of judges, in the first question, declareth, that the Act of Aod, neither can, or aught to serve, for forejudging or example to detestable Assassinates, Parricides, and murderers of their Kings.  
john Azor, in the second part of his moral Institutions, the first book, fifth Chapter, and tenth Question, shows himself a much greater enemy of the audacious and sacrilegious attentates, of such as shall enterprise upon the lives of Princes, Instructing, that it is not lawful, to attempt on the lives of them that do unjustly possess themselves of one State, Grounding his saying principally upon this; that no man ought to be condemned, before he be heard, and without knowledge of the cause, in which case, any one particular is no competent judge.  
As for Lewes Richeome, his Apologies do make peremptory proof of the unreconcilable hatred, which he bears to the doctrine of such, as dogmatise against the authority of Kings, And that in such manner, as the Lord Pasquire himself, a critic censurer of his works, after he hath reported his words in the third book and first Chapter, he commendeth him, and saith, that he cannot choose but love him, adding these words, I cannot choose but honour thee, beholding thee, to portrait the Idea of obedience, which the Subject oweth to his King. A praise which he might give to many other of the same Society, who, after they had examined this matter with Saint Thomas and the whole School, concluded all conformably to the Sorbonne, and to that which hath been determined in the Council of Constance.  
Such then being the sense, and such the sentences of these Doctors, very grave and signal men of our company, what prejudice can the particular opinion of Mariana bring to the reputation of a whole Order? which Order being (according to her Institution) extremely jealous, for the manutention of those holy ordinances of the Church, and respecting the power and authority of Kings, who, for their temporal estate, do depend only upon God: have (of long time) disallowed the legertie of a dry pen, and namely in the Provincial congregation of France, held in this City of Paris the year 1606. where moreover, the reverend Father Claudius Aquanina, General of our Company, was required, that such as had written to the prejudice of the Crown of France, might be reproved, and their Books suppressed, which the said Reverend Father (afterward) did very seriously and exactly: being very sorry, that by oversight or negligence in his absence, and without sight of the work; any one should presume upon his admittance. The words which he useth in his answer, are these. We have approved the judgement and care of your congregation, and have been greatly grieved, that no man will look after the impressions of such Books: which Books nevertheless, we have suddenly commanded to be corrected, and shall have most exact care hence-forwarde, that such things shall not happen any more.  
So that very hardly now is to be found one only Copy of Mariana, except it be by the pernicious liberality, of the inheritors of Wechell, who are known to be of the pretended reformed Religion: and have caused the said Book to be imprinted at their own proper charges, not so much excited (as is easy to be presumed) by desire to the public service, as particularly to hurt our Company. Some are of the mind, that they have added thereto somewhat of their own: Others say, that those Books of the first impression were much worse, a controversy serving to no purpose: for albeit it were so, and that no man had lent any charity, to this ill-handled pen: yet is there no reason why it should rather incommodate the body of our Society; then the writings of john Petit, and others, the Universities and Orders whereof they were Scholars, Bachelors, Masters, and Doctors.  
But forasmuch, Madam, as I made promise in the beginning, to expose clearly and distinctly what our opinion and credence is, touching the matter proposed, I come now to the point, which shall make up the last part of this declaration.  
1. All the Jesuits in general and particural, will sign, yea, even with their proper blood; that they do not hold, either in this matter, or any other whatsoever, any other faith, doctrine, or opinion, then that of the whole universal Church.  
2. In the second place, that among all the kinds of government, and public administration, Monarchy only is the best.  
3. That such is the spiritual government of the Church, as it came to the Vicar of jesus Christ the successor of Saint Peter, and such the temporal of the State and Kingdom of France, as it holdeth in the person of the King, her sovereign Lord and Master.  
4. That Kings are, as Homer calls them, the children, and darlings of God, or rather his soul's image, as Meander saith.  
5. That they are anointed, and thereby surnamed Christ's of the Lord, to the end, saith Simon Archbishop of Thessalonica, that each one may understand, that they are inviolable, and aught to be respected, as things holy and sacred.  
6. That it is a damnable heresy (even as Saint Ireneus noted it fourteen hundred years ago) to believe, that Kings are given to men by chance or hap, 
S. Iren lib. 5. Cap 24.  considering that all power cometh of God. And because, saith Saint Isidore of Damieta, in the most ancient paintings, we behold a hand coming out of heaven, that sets a Crown upon their head.  
7. That whosoever resisteth Kings, or rebelleth against them, 
Rom. 13. 2.  begetteth his own damnation according to the doctrine of the Apostle.  
8. That obedience is due unto them, not because they are virtuous, wise, potent, or endued with other commendable qualities: but because they are Kings, established by God.  
9 That our Kings in France, are the eldest in the Church, endowed with rare and signal privileges, above the common condition of other Kings in the world.  
10. That it is not lawful to deny them obedience, much less than to revolt or turn against them: although they were vicious, hard to endure, and froward, according as the same Apostle speaketh. 
1. Pet. 2. 11.   
11. That in such case, we ought to pray for them, as the Prophet willed it to be done, for the prosperity of Nabuchodonozer, and Balthasar his son. And that afflictions, loss of goods, persecutions, and other discommodities, are to be endured patiently: without rebelling (for any of these) against superiors, because such things are most acceptable to God, and conformable to the praise, which (in the like case) S. Paul gave to the Hebrews, and to the ordinance which he had published in the Church, 
Heb. 10. 34.  saying, Let every soul be subject to the superior powers.  
12. And therefore, that not only it is unlawful, to attempt upon their persons; but also, that it is an execrable parricide, a prodigious offence, and a detestable sacrilege.  
13. That the Decree in the Council of Constance in the fifteenth Session, aught to be received of all men, and also to be maintained inviolably.  
14. That the declaration of Sorbonne, in the year 141●. and that of june this present year, is good, holy and wholesome.  
15. What every one is to be advertised, to take heed of divers Books, which go against the Edicts, the reading whereof is not only in this matter greatly dangerous: but much more to be feared, that their Authors being (to our extreme grief) themselves divided from the Catholic Church, do hold (as nothing) the Council of Constance, all Catholic censures, and the Doctors before mentioned: but that which is to be deplored, they do fortify themselves the stronger in their opinions, by their opposition, and seem to render themselves so much the more recommendable unto their admirers.  
I would note down the places, specify the passages, and allege the very words: were it not, that it is much better, they should remain buried in the bottomless depth of oblivion: and fitteth more conveniently, to make known, that innocency hath better arms, than this recrimination.  
And for this reason also, I could wholly have abstained from this advertisement, had it not been my desire to show, that the body of our company, can no more be infected by the opinion of one man, than those of the pretended reformed Religion, do find themselves any way interessed, by the erroneous doctrine of some of their own rank: whom they reject, disallow, and condemn, as willing to live (with us) under the laws of the Kingdom, and with the obedience and voluntary submission, which we render to the Sceptre of our Kings. And I am persuaded, that if they had the pen in hand, as I have, they would say with us, and thunder out a curse (even in common voice) against such infamous Authors.  
Which being maturely and wisely considered, as well by the Court of Parliament, as by the sacred College of Sorbonne: they have made no mention at all in their Arrest and Decree, of the doctrine of the Jesuits. Knowing very well, like just judges and Doctors, that faults are personal; that there would be no innocency in the world, if the offence of one man should be imputed to another, and that it hath been a deplorable and incommunicable property of sin, which was committed by the first man, to have his extendure over others, because his posterity was represented in his person. Knowing also elsewhere, by the reiterated disposition of the wicked, that Mariana had not in any thing contributed to this execrable parricide, neither could he do it: considering, that the villain had not sufficient intelligence, of the tongue, wherein the said book was written.  
Wherein is discovered, the scarce charitable intention of such as stick not to say, that he had it all by heart, to the end, to throw the public hatred of this mishap, on others, then on the culpable himself. It is then in this case, Madam, that you are most humbly entreated, to employ your supreme authority, and to ordain, that all those writings, which, in the beginning are small glimpses of rebellion, and (in few hours) will become flaming Beacons of sedition; may be taken from the instant view of the French: you are our Sovereign Lady, endued by God, with a high understanding, and with virtues no way to be equalled, you can clearly discern, how much it importeth, that we should live united, which seeing it cannot be, in one and the same faith, by reason of the iniquity of time, at least let it be in fidelity, obedience and mutual affection, for conservation of our peace.  
We have a King, who in his young age represents to us, the spirit and substance of great Henry, his Father, your husband, and who with the increasing of his years, will have, (while it pleaseth God to continue upon him his benign influences) his valour, his wisdom, his good fortune, and his experience. It is for us, to cherish this treasure, to serve (with good hearts) this great and little Master: And willingly to obey you his most-honoured Mother, our Regent and Mistress.  
And to the end, that nothing may trouble the union, which only can (next under God) preserve this puissant Monarchy, and render it evermore dreadful to her enemies, how much were it to be desired, Madam, that (among us) there could no false speakers be found? If the imposture were banished, his fraternity should receive the wages due to their calumny; rancours would be rooted up, and when any sinister report is brought us, than judgement would be susspended: And in a word, according to the Council of the Apostle, each one would maintain inviolably the band of charity.  
Those Otaconstes and Prosagogides of these times, are greatly to be feared, and some do hold assuredly, that if it so liked your Majesty, such tongues should receive the recompense of the ancient Quadruplatores. But if they have it not from men, let them attend the inevitable justice of him, who is the Author, protector, and (in the end) the rewarder of innocence.  
Our small company is entered, and (above all other Religious families) most exposed to the hatred and calumny of such, as will not take the pains to know them. And you do know, Madam, how many times the deceased King our good Master, did himself do us the favour, to defend and make us known: you can witness it, and no body knows it better than you, that wheresoever that great Prince was, we had in him a King, a Father, and a Defender. But alas, it can no more be so, great Henry is taken away from us.  
O France, the eye of Christendom, Rose of Empires, and Pearl of the world, how great is this loss for thee, and how horrible this shipwreck? France, the favourite of heaven, and well-beloved of God; who hath taken away the Mantle of glory, that covered thee, and the crown of honour, that exalted itself so highly upon thy head? who hath dealt with thee so, thou chosen of God? who hath thus afflicted thee?  
But thou poor society, that couldst not subsist, but by the blessings of that Monarch, who hath made thee so desolate? so deplorably abased, and so miserably enthralled? the misfortune is common to all, but it is singularly particular to thee, this blow hath smitten the whole body of the Kingdom, but it hath wounded thee (almost) mortally. O how approvedly is it true, and how sensibly dost thou feel it; that grief if it had a tongue, could not call itself grief? And I, that write these things, how just reason have I, yea, more than all others, to leave myself to the sad accents of a teares-drowned voice, and to say, Adieu O thou wonder of Kings, Adieu thou ornament of this age, our joy, our glory, and our honour, Adieu thou father of the weal public, restorer of the state, second founder and chiefest benefactor of our company.  
Adieu my King, my Prince and my defender, thou hast given us in this vale of tears, the rest that is here to be had: rest thee then in peace, live for ever among the Lilies and the Roses, delivered from the thorny charge of this Monarchy, and enjoy the blessedness, not of earth, but of heaven. Here thou hast been the most eminent subject of the grace of God, be there now on high, and for ever so continue, the object of his mercies. The laurels of this base earth, do wither very easily, let thy head wear them that are always verdant: Those victories, triumphs, and Empires, which thou beheldest here below; are now changed into a more eminent glory, live then for ever rejoicing in that possession (of all men) most desired.  
Thy happiness gives us leave to respire, thy absence justly compels us to suspire, and the place where we make no doubt thou art, makes us thither to aspire: for leaning on the mercy of God, the sorrowful circumstances of thy decease, cannot deprive us of hope, to meet thee in the goodly great day, even there, where we shall find thy principal, and the wished arrival, after so grievous a divorce.  
And during the sadness of this expectation, you Madam, with the King his lively Image, shall wipe away part of our tears. We do acknowledge his person in your persons, his Crown, in your Crowns, and his authority Royal, in yours: and though all your subjects are bound thereto, by all kinds of duties; yet our company, being thereto extraordinarily obliged: have charged me to present at the feet of your Majesty, the most sincerest vows of their fidelity, and affectuous offers of their most humble service, which I do, Madam, and so much the▪ more willingly, because I am tied thereto by a very singular taste of grace,  
From your Majesty, Your most humble servant, most obedient and faithful subject, Peter Cotton, of the company of jesus.