deponi eligi alius Et Recogn lib. de Laicis sect Addo experientiam laudat Navarrum qui non dubitat affirmare nunquam populum ita potestatem suam in Regem transferre quin illam sibi in habitu retineat ut in certis quibusdam casibus etiam actu recipere possit men the Kings power is from the people because the people makes the King And in temporal Common-wealths if the King degenerate into a Tyrant though he be the Head of the Kingdome he may be deposed by the people and another elected And doth he not praise Navarrus for saying that the people never so transferre their power to the King but they retain it in the habit so that in some cases they may resume it Is it for saying that the Common-wealth may take defensive armes against the King and expel him The Jesuite Suarez taught them that doctrine Suarez Defens Fid lib. 6. c. 19. sect 17. Resp ex sola rei natura spectatam prout fuit apud Gentiles nunc est inter Ethnicos habet potestatem se desendendi à Tyranno Rege sect 15. Si Rex legitimus tyrannice gubernat regno nullum aliud sit remedium nisi Regem expellere deponere poterit Resp tota publico communi consensu civitatem procerum Regem deponere The Common-wealth saith he considered in her meer nature and as it was among the Gentiles and as it is now among the Pagans hath the power to defend her self against a Tyrant If a lawful King governe tyrannically and that there be no other remedy for the Kingdome but to expel and depose the King the whole Common-wealth by the publick and common consent of the Cities and the Peers may depose the King Or do the Jesuites inveigh against them for making a formal and aggressive Warre against the King They have no reason for it seeing that the Jesuite Mariana hath set them down the whole course which they have followed The readiest Mariana lib. 6. de Rege cap. 6. pag. 59. 60. Expedita maximé tuta via est si publici conventus facultas detur communi consensu quid statuendum sit deliberare fixum ratumque habere quod communi sententia steterit Monendus in primis Princeps erit atque ad sanitatem revocandus c. Qui si medicinam respuat neque spes ulla sanitatis relinquatur sententia pronuntiata licebit Reip ejus imperium detrectare primum quoniam bellum necessario concitabitur ejus defendendi consilia explicare expedire arma pecunias in belli sumptus imperare populis si res feret neque aliter se Resp tueri possit eodem defensionis jure ac vero potiori authoritate propria Principem publice hostem declaratum ferro perimere and the safest way saith he if the people may meet in a publick Assembly is to deliberate by common consent what is to be done and then to keep inviolably that which is agreed on by common consent The Prince must first be admonish't and exhorted to mend But if he refuse the remedy and there be no hope of his mending the sentence being once pronounced against him it will be lawful for the Common-wealth to refuse to obey him And because a Warre must necessarily follow the counsels how to maintain it must be set down armes must be quickly provided and taxes laid upon the people to bear the expences of the Warre And if it be requisite and the Common-wealth cannot otherwise maintain it self it shall be lawful both by the right of defence and more by the Authority proper to the people to declare publikely the King to be the common enemy and then kill him with the sword Do the Jesuites look with horrour upon that Court of Justice erected to try the King Let them remember that they had Mariana's warrant for it That the Common-wealth from which the Royal Power hath its original may when the case requires Mariana Ibid. Certe à Rep. unde ortum habet regia potestas rebus exigentibus Regem in jus vocari posse si sanitatem respuat Principatu spoliari Neque ita in Principem jura potestatis transtulit ut non sibi majorem reservarit potestatem it bring the King to judgement and if he refuse to mend deprive him of his Sovereignty For the Common-wealth hath not so transferred the right of power unto the Prince but it hath reserved a greater power to it self And why doth our Adversary an earnest defender of the Jesuites exclaim so much against the abominable parricide acted upon our Sacred Sovereigne seeing that the people which made Warre against him held him to be a Tyrant and Lessius lib. 2. de Iustitia Iure cap. 9. dubio 4. scribit Verum Principem qui tyrannus est ratione administrationis non posse à privatis interimi quamdiu manet Princeps primum à Repub. vel comitiis Regni vel alio habente authoritatem esse deponendum hostem declarandum ut in ipsius personam liceat quicquam attentare it is the currant opinion of the Jesuites that a tyrant may be killed by any private man A true Prince saith Lessius who is a tyrant by reason of his administration cannot be killed by a private person as long as he remaineth a Prince but he must first be deposed and declared enemy by the Common-wealth or the Parliament of the Kingdome or some other having Authority that it may be lawful to attempt any Suarez contra Regem Mag. Brit. lib. 6. cap. 4. sect 14. Post sententiam lutam domnino privatur regno ita ut non possit justo titulo illud possidere ergo ex tunc poterit tanquam tyrannus tractari consequenter à quocunquè privato poterit intersici thing against his person And Suarez saith to the same purpose that after the Sentence given against a King he is altogether deprived of his Kingdome so that he can no more possesse it with a just title Wherefore from thenceforth he may be used like a tyrant and killed by any private person Neither ought the Jesuites to find fault with the publick thanksgiving for murthering the King and making of the thirtieth of Ianuary a Thanksgiving Day seeing that the Jesuites of Paris shewed the way for that to the Rebels in England for in the time of the French League they made Solemne Thanksgivings for the murthering of their King as Pope Sixtus the V. did since at Rome with a vehement oration in which he applieth a Prophesie of the Incarnation of the Sonne of God unto that Kings Murther So much the late Rebels of England have learned of you Fathers Jesuites and no reason have you to chide your Scholars for following your doctrine and example how far you are yet before them I will shew before I have done with you For they do not make the crown of their Kings obnoxious to be kickt down by the
For which Joseph Stevan ‖ Ioseph Stevan Epist ad Gregor XIII de osculo pedum Papae Iure meritoque in Religionis Ecclesiae infensissimum hostem Fredericum Barbarossam non ut in salem insatuatum quem jubet Christus pedibus proterere sed potius ut horrendam belluam calcibus insultavit who writ at Rome to Gregory the XIII of kissing the Popes feet checks Duarenus saying that Pope Alexander the III. trod the Emperour Frederick under foot not onely as salt which hath lost its savour but as an horrible wild beast And Otho Frisingensis both relates it and commends it * Otho Frising lib. 5. cap. 14. Quod sactum summis liberum est sacerdotibus cum Principum tyrannidem aut violatam fidem aut Ecclesiae imminutam dignitatem vident and saith That the Popes have the power to do so much when they see the tyranny of Princes or that faith is violated or the dignity of the Church imbezelled So though the History were not as it is most undoubtedly true the approving and exalting of the fact in the Court of Rome makes that Court as guilty as if it had been done But it was done and as bad was done by other Popes Pope Celestin the III. gave Constantia a Nunne in marriage to the Emperour Henry the VI. and gave him for her dowry the Kingdome of both the Sicilies upon Platina Uspergensis condition he should expell Tancred who was possess'd of the Kingdome Hence a bloody War between Henry the VI. and Tancred It is ordinary to the Pope to give that which is none of his When the Pope giveth a Kingdome from a Prince that enjoyeth it he commands together the people to resist him making a sport to spill their blood and damn their souls Baronius commends very much that Popes behaviour Annal. Roger. an 1191. Sedebat Dominus Papa in Cathedra Pontificali tenens coronam auream inter pedes suos Imperator inclinato capite recepit coronam imperator similiter de pedibus Domini Papae Dominus autem Papa statim percussit cum pede suo coronam Imperatoris dejecit eam in terram significans quod ipse potestatem ejiciendi eum ab Imperio habet si ille demeruerit in the Crowning of the Emperour Henry the VI. and his Wife thus related in the Annalls of Rogerius The Pope was sitting in his pontifical chair holding an Imperial golden Crown between his feet and the Emperour bowing his head received the Crown and the Empress likewise by the feet of the Pope And the Pope presently hit the Emperours Crown and kick'd it down to the ground thereby signifying that he had power to cast him down from the Empire if he deserved it Baronius having related this amplifieth it with this morality ‖ Baron Tom. 12. Anno 1191. sect 10. Ut fixum menti Caesaris haereret nempe dare custodire conservare auserre si causa exigeret imperium esse in voluntate Romani Pontificis ejusmodi voluit commenere eum exemplo That it might remain fixed in the Emperours mind that it lieth in the Popes pleasure to give keep preserve and take away the Empire if there be cause for it he would admonish him with such an example Could the Devil have set up pride to a higher pin to put the Emperours Crown at his feet as a foot-stool for him to tread upon put the Crown on the Emperours head with his feet as an office too low for his hands and then with his foot kick'd it down as having a quarrell against the Imperiall Crown and together a contempt for it This and the treading upon the Emperours neck were significant ceremonies with a witness And what more effectual course could have been taken to raise rebellion in all the States of Christendome then thus to blast the respect of Majesty For thereby all Nations were taught that their Princes were not Sovereigns but the Popes Vassalls and Liegemen That themselves were not their Kings Subjects but the Popes who could kick down their Crowns when he listed and that when that supreme Head shall command it the Feet that is the inferiour Members of the State must make Foot-balls of the Crowns of Emperours and Kings After Celestin the III. came Innocent the III. as proud but more active then he England hath reason to remember this Pope For he excommunicated King John deposed him absolved his Subjects from their allegiance to him and cast an Interdict upon England which lasted six years All which time no Divine Service was said in the Kingdome but in some priviledged places no Sacrament was administred and no corps buried in Consecrated Ground The Kingdome of England he gave to Philip August of France if he could take it and that by a formal order thus related by Matthew Paris The Pope by the counsell Matth. Paris in vita Reg. Johan Papa ex consilio Cardinalium Episcoporum aliorum vivorum prudentium sententialiter definivit ut Rex a solio deponeretur Ad hujus quoque sententiae executionem scripsit Dominus Papa potentissimo Regi Francorum Philippo quatenus in remissionem peccatorum suorum hunc laborem assumeret of the Cardinalls Bishops and other prudent men gave a definitive sentence that the King should be put down from his Throne For the execution of that Sentence the Pope writ to the most potent King of the French Philip that for the remission of his sins he should take that labour upon him A new way for that King to get the remission of his sins to invade his neighbours estate As in the age of our Fathers Pope Sixtus the V. gave nine years of true indulgence to all the French that would bear Arms against their King Henry the III. Thus the remission of sins purchased by the blood of the Son of God and presented by his Gospell to all that repent and believe is by the Pope given as a reward of Invasion and Rebellion Matthew Paris writes that The Pope having gotten the Kingdome of England to himself to his thinking sent to Philip August to enjoyn him to be reconciled with King John else he would put France to Interdict Philip answered that he feared not his sentence and that it belonged not to the Church of Rome to pronounce a sentence against the King of France It is a long and a sad story how King John was persecuted by Pope Innocent the III. his Barons made to rise against him his Neighbours to fall upon him his Clergy to revile him and his people to despise him till that unlucky King was brought to such an extremity that to buy his peace he gave his Kingdome to the Pope and yet could not get his peace that way The Gold which he laid at the Legats feet in sign of subjection the Legat trod under his feet in scorn yet took it in his hand after so great was his clemency What a cruel tyranny did the
with his whole power against Queen Elizabeth and had raised a great Army for that expedition But when Stukely came to Sebastian he found him possess'd with a new project to help a Moor King of Fez against another King who kept him out of possession and to get the Kingdome from them both To that War he invited Stukely promising that presently after that work done which he represented to him most easie they should go together to the War against England and Ireland So they sailed over into Africa where Sebastian and his whole Army were destroyed and with him Stukely and the Popes Italian Souldiers were cut in pieces A deliverance of England ever to be remembred with praise and admiration So let thine enemies perish O Lord. This Pope had a great hand in that unparallelled villany wrought by the marriage of Henry King of Navarra with the Sister of Charles the IX of France A marriage which Pius the V. would never consent unto by reason of their difference in Religion But when his Successor Gregory the XIII was told by the Cardinall of Lorrain that this marriage was intended as a trap to destroy Henry and his Protestant party he presently gave his dispensation for the celebrating of it and encouraged the design The horrible massacre which attended the jollity of that marriage was received at Thuanus Rome with triumphant expressions of publick joy And Cardinal Vrsin was sent Legat into France to praise the Kings piety and wisdom in that great action and to bestow blessings and spiritual graces upon the King and the Actors of that fearful Tragedy The Court of Rome might well praise what themselves had procured if not contrived and truly the plot hath an Italian garb and looks not like a production of the French soil Not long after this Pope sent to Henry the III. of France and to his people Indulgences for millions of years which were to be obtained by making processions to four Churches in Paris and by being zealous and diligent in the extirpation of heresies that is in his style to extermine the Protestants The male line of the Kings of Portugal being extinct this Pope laid a claim to the Kingdome as depending from the holy See and would have the Nation to have taken Arms for him against the heirs from the females But his claim was hissed out with great scorn In the year 1580. this Pope sent an Italian called San Iosepho with some Italian Troops into Ireland to joyn with the Irish Rebells When they were demanded by a message from the Lord Deputy who they were and what they came for they answered Some that they were sent by the most holy Father the Pope and some from the Catholick King of Spain to whom the Pope had given Ireland because Queen Elizabeth had justly forfeited her Title to Ireland by her heresie A doctrine which at the same time was preach'd in England and Ireland by Jesuites and other Seminary Priests with great boldness and vehemency till the Queen and her Councell perceiving what danger the State was running into by these mens activeness and impunity Campian and some others sent by the Pope on that errand were apprehended And being examined they obstinately defended the Popes authority over the Queen and maintained that she was no Queen as being lawfully deposed by the Pope upon which they were condemned and executed That Crown of Martyrdom the Pope procured to his Confessors And the greater the number is of those Martyrs that the Papists muster the more they exaggerate the Popes cruelty to his truest Vassalls For could the Pope expect that persons sent to perswade the people to dispossess and kill their Sovereign should have other dealing from the hand of Justice The principal Article of the late Papal Creed is that which Pius the V. sets forth in his Bull against the Queen that God hath made the Bishop of Rome Prince over all people and all Kingdoms But the English Papists are taught that besides that general right over all Kingdomes the Pope hath a peculiar right over England and Ireland as his proper Dominions This is Bellarmins doctrine which he hath made bold to maintain unto King James himself The King Bellarm. lib. cui Titulus Tortus pag. 19. Rex Anglorum duplici jure subjectus est Papae uno communi omnibus Christianis ratione Apostolicae potestatis quae in omnes extenditur juxta illud Ps 44. Constitues eos Principes super omnem terram Altero proprio ratione recti dominii of England saith he is subject to the Pope by double right The one by reason of his Apostolick power which extends over all men according to that Charter Ps 44. Thou shalt establish them Princes over all the earth The other proper by a right dominion Then he pleadeth that England and Ireland are the Churches dominions the Pope the direct Lord and the King his Vassal This then being become an Article of Religion in which the English Papists are instructed and this in consequence that if the Pope disallow the King he is no more King of England but an Usurper and must be used accordingly Let any man judge who hath some equity and freedome of judgement left whether a prudent Prince and Council of State ought to suffer such an instruction to be given to the people Truly the more Religion is pretended for that doctrine and the practice of Rebellion obtruded as a commandement of the Church the more it concernes the loyal Magistrate to oppose it vigorously Pope Sixtus the V. to favour the enterprise of Philip the II. upon England renewed the Excommunication of Queen Elizabeth pronounced by Pius the V. deprived her verbo tenus of her Kingdome absolved her subjects from all Allegiance to her and published a Croisada against her as against the Turk giving plenary Indulgence to all that would make warre against her But the Popes Curses provoked Gods blessings upon the Queen who might say as David when Shimei cursed him The Lord will requite me good for his cursing this day All the storms raised against England were blown over without harme The great preparations of Spain served onely to disable it and secure England And the many attempts against the Queens life upon that Bull contributed to her safety by manifesting to the World the wickednesse of Rome and the pernicious effects of the Roman principles For which I might produce the Examinations and Confessions of many that suffered for attempting to murther the Queen but I will bring but one for all William Parry acknowledged that he had promis'd at Rome to kill the Queen about which he was most troubled in his conscience till he lighted upon Dr. Allens book which taught that Princes excommunicate for heresie were to be deprived of Kingdome and life Which book saith he did vehemently excite me to prosecute my attempt This Popes Excommunications had more effect in France for after that he had excommunicated King Henry the
have made the Right of Kings known which was opprest before Such a judgement is of great weight coming from a wise King who was truly informed of the businesses of his neighbours Certainly si perito in arte sua credendum est If a skilful Artist must be believed when he speaketh within the compasse of his Art none can decide better what rebellion is and what is not then a great Monarch jealous of the Royal Authority skilled in the duty of Subjects and one that had a long struggling with rebellious spirits This Sentence was pronounced by his Majesty in the year 1615 when France had peace at home and abroad Two years after they had the like testimony of their fidelity from their own King by a Letter of his Majesty written to their Deputies assembled in a Synod at Vitre in these terms Nous avons receu bien volontiers les nouuelles assurances protestations que vous nous auez faites de vostre fidelite obeissance En laquelle persistans comme vous devez que vous auez sait par le passè vous pouuez aussi estre assurez que nous aurons toussours soin de vous maintenir conserver en tous les avantages qui vous ont esté accordez These Letters were printed and published with other Declarations We have received with good satisfaction the new assurances and protestations which you have made unto us of your fidelity and obedience In the which if you persist as you ought and as you have done before you may also be assured that we shall alwayes have a care to maintain and preserve you in all the advantages which have been granted unto you These Letrers bear the Date of May 29. 1617. from Paris Cardinal d'Ossat speaking to Cardinal Aldobrandin Nephew to Clement the VIII about the execrable murther attempted by Iohn Chastel against Henry the IV. of France told him that if Sil y avoit lieu a de tels assassinats ce seroit aux Heretiques a les purchasser executer qu'il a quittez abandonnez qui avoyent a se craindre de luy toutesois ils n'ont rien attenté contre luy ni contre aucun de cinq de nos Roys ses predecesseurs quelque boucherie que leurs Majestez ayent fait desdits Huguenots Card. d'Ossat Epist 8. a Mr. de Velleroy Ian. 25. 1595. pag. 77. such attempts were allowable they were more proper to execute for the Hereticks so he is pleased to call the Protestants whom the King hath left and forsaken and who have reason to stand in fear of him and yet they never attempted any such thing neither against him nor against any of the Kings his predecessors what slaughter soever they have made of the said Hugenots But the greatest testimony of their fidelity is that famous Edict of Nantes which was expressely made to reward them with priviledges for their constant adhering to their King in the long calamities of France Seeing then that the French Protestants were acknowledged good Subjects by their Sovereigne and have deserved by their signal loyalty and long services to the Crowne those few priviledges which they hardly enjoy it is evident how unjust the extraordinary expostulation is That the Roman Catholicks have not the publick allowed exercise of Religion in England as the Protestants have in France There is great reason for that differing dealing The French Protestants have deserved that liberty and more by their constant fidelity and valour having maintained their King with their purses and defended him with their swords so many years against the Jesuitical party who had made a League with strangers to keep him from the Crown and take away his life It is known that the Grandfather of the King now reigning was set upon the Throne by the swords of his Protestant Subjects Let the Jesuitical party of England shew the like service to their Sovereigne whereby they deserve the like recompence What care did they take of the preservation of their Sovereigns lives Queen Elizabeth and King Iames How did they defend their Crowns against the claim and invasion of strangers Did they further or hinder the return of our gracious King now reigning If some few Roman Catholicks have fought for our glorious King and Martyr Charles the I. their whole party fares the better by it now and finds the King a grateful Prince remembring good deeds and forgetting injuries Then the difference of their doctrine in point of Government ought to make a great difference in the allowance of the publick exercise of their Religion The Jesuited Catholicks acknowledge another Sovereigne over their King both for the Spiritual and the Temporal a forreigne power which can dispense them of their Allegiance to him The Protestants acknowledge no Sovereigne above their King and give no jealousie by their doctrine to the Roman Catholick Princes and States under which they live as the Jesuites have done even to Roman Catholicks by whom they have been expelled out of their Dominions as Teachers of a doctrine tending to rebellion Of the troubles that followed who so will give an impartial judgement must look upon the condition of the French Protestants since King Henry IV. bought his peace with the party of the League by the change of his Religion That King seeing himself obliged to provide for the safety of his Protestant subjects by whose armes and long service he had been preserved in his adversities and finally placed upon the Royal Seat gave them some places of strength in several Provinces of the Kingdome for certain years and by an Edict called the Edict of Nantes the free enjoying of their estates and the open exercise of their Religion with some limitation of places Of the priviledges granted them by that Edict there were many infractions especially since the death of Henry the IV. who both by his authority and together by his ancient interest in the Protestant party kept all quiet and preserved them from those wrongs to which the weakest are alwaies obnoxious The term being expired of the grant of those places King Lewis the XIII renewed it for four or five years after which he would have them out of their hands That they were to be restored upon the Kings demand was the opinion of grave Protestants the severest exactors of the obedience of subjects to the Sovereign of my Reverend Father especially who being eminent and respected in the party was a principal means to keep the Protestant Churches on this side Loire in peace and in duty to their King for which his Majesty sent him a considerable summe of money which he refused to take saying that he could be loyal to his King without being bought But the necessity of their keeping those places seemed to be justified by the reason of the first grant which was to preserve them from the violence of their bitter enemies for said they if so many places of safety could not keep us
Pope and have learned no further of your maximes then will serve them to kill the King and keep rhe crown for themselves And by their gross dealing with their King beheading him upon a Scaffold whereby they have spun a halter for their own necks they have shewed themselves not skilled in the mysteries of King-killing set forth by your Mariana who to put a King to death with less danger to the Actours Mariana lib. 1. cap. 7. Hoc temperamento uti in hac quidem disputatione licebit si non ipse qui perimitur venenum haurire cogitur quo intimis medullis concepto pereat sed exterius ab alio adhibeatur nihil adjuvante co qui perin endus est Nimirum cum tanta vis est veneni in sella eo autveste delibuta ut vim interficiendi habeat Qua artè à Mauris Regibus invenio saepe alios Principes mislis donis veste pretiosa linteis armis ephippiis suisse oppressos then to stab him will have him taken away by poison Yet so mercifull he is to such a King that least he should be accessary to his own death by taking the poison himself in his meat or drink he will have a strong and subtile poison put in a garment or saddle which may spread its mortiferous quality into his body And for that he propounds the example of Moore Kings who have killed their enemies with poisoned presents These Jesuitical curiosities about a murther are too fine for our Northern Fanaticks but for going so far with you as they have done you have reason to cherish them When the businesses of the late bad times are once ripe for an history and time the bringer of truth hath discovered the mysteries of iniquity and the depths of Satan which have wrought so much crime and mischief it will be found that the late rebellion was raised and fostered by the arts of the Court of Rome That Jesuites professed themselves Independent as not depending on the Church of England and Fifth-Monarchy-men that they might pull down the English Monarchy and that in the Committees for the destruction of the King and the Church they had their spies and their agents The Roman Priest and Confessour is known who when he saw the fatal stroke given to our Holy King and Martyr flourished with his sword and said Now the greatest enemy that we had in the world is gone When the newes of that horrible execution came to Roan a Protestant Gentleman of good credit was present in a great company of Jesuited persons where after great expressions of joy the gravest of the company to whom all gave ear spake much after this sort The King of England at his Marriage had promis'd Which is most false us the re-establishing of the Catholick Religion in England and when he delayed to fulfill his promise we summoned him from time to time to performe it We came so far as to tell him that if he would not do it we should be forced to take those courses which would bring him to his destruction We have given him lawful warning and when no warning would serve we have kept our word to him since he would not keep his word to us That grave Rabbies sentence agreeth with this certain intelligence which shall be justified whensoever Authority will require it That the year before the Kings death a select number of English Jesuits were sent from their whole party in England first to Paris to consult with the Faculty of Sorbon then altogether Jesuited to whom they put this question in writing That seeing the State of England was in a likely posture to change Government whether it was lawful for the Catholicks to work that change for the advancing and securing of the Catholick Cause in England by making away the King whom there was no hope to turn from his heresie Which was answered affirmatively After which the same persons went to Rome where the same question being propounded and debated it was concluded by the Pope and his Council that it was both lawful and expedient for the Catholicks to promote that alteration of State What followed that Consultation and Sentence all the World knoweth and how the Jesuites went to work God knoweth and Time the bringer forth of truth will let us know But when the horrible parricide committed in the Kings Sacred Person was so universally cried down as the greatest villany that had been committed in many ages the Pope commanded all the papers about that question to be gathered and burnt In obedience to which order a Roman Catholick in Paris was demanded a Copy which he had of those papers but the Gentleman who had had time to consider and detest the wickednesse of that project refused to give it and shewed it to a Protestant friend of his and related to him the whole carriage of this negotiation with great abhorrency of the practices of the Jesuites In pursuance of that Order from Rome for the pulling down both the Monarch and the Monarchy of England many Jesuites came over who took several shapes to go about their worke but most of them took party in the Army About thirty of them were met by a Protestant Gentleman between Roan and Diepe to whom they said taking him for one of their party that they were going into England and would take Armes in the Independant Army and endeavour to be Agitators A Protestant Lady living in Paris in the time of our late calamities was perswaded by a Jesuit going in scarlet to turn Roman Catholick When the dismal newes of the Kings Murther came to Paris this Lady as all other good English Subjects was most deeply afflicted with it And when this Scarlet Divine came to see her and found her melting in tears about that heavy and common disaster he told her with a smiling countenance that she had no reason to lament but rather to rejoyce seeing that the Catholicks were rid of their greatest enemy and that the Catholick Cause was much furthered by his death Upon which the Lady in great anger put the man down the stairs saying If that be your Religion I have done with you for ever And God hath given her the grace to make her word good hitherto Many intelligent Travellers can tell of the great joy among the English Convents and Seminaries about the Kings death as having overcome their enemy and done their main work for their settlement in England of which they made themselves so sure that the Benedictins were in great care that the Jesuites should not get their land and the English Nunnes were contending who should be Abbesses in England An understanding Gentleman visiting the English Friars of Dunkirke put them upon the discourse of the Kings death and to pump out their sense about it said that the Jesuites had laboured very much to compasse that great work To which they answered that the Jesuites would engrosse to themselves the glory of all great and good works