A collection of several treatises concerning the reasons and occasions of the penal laws

The Jesuits Reasons Vnreasonable. DOƲBTS.

1. TO begin then. My first Doubt shall be, Whether you Jesuits have ground to hope the same favour with others. For, if you, by your unjust and wicked practices provoked the Magistrates to enact those Laws: if the rest of Priests and Catholicks were by you plunged in such miseries, upon discovery of your Negotiati∣ons, which were imputed to the whole Body of them, how can you be thought to deserve remis∣sion, whose seditious Principles are too deeply guilty of the Blood of Priests and Catholicks shed in the Kingdom ever since you first came into it? Those who know your practices in the Countries, where you, by the means, ordinarily, of deluded Wives, govern the Great Ones, know this to be your Maxime, to manage Religion, not by per∣swasion, but by command and force. This Prin∣ciple did your chief Apostle of England, Robert Parsons, bring in with him. His first endeavours were to make a List of Catholicks, which, under the conduct of the Duke of Guise, should have changed the state of the Kingdom, using for it the pretence of the Title of Queen Mary of Scotland. But, her Council at Paris, which un∣derstood business better, were so sensible of his boldness, that they took from him the Queens Cy∣pher which he had purloyned, and commanded him never more to meddle in Her affairs. Poor Edmund Campian, who is generally accounted an

innocent and learned man, and others suffered for such practices of his.

Parson's endeavours being suppressed by this Queen, he turned himself to the Spaniard, and, with all his might, fostered the Invasion of Eighty eight, which is known to have been another occa∣sion of Sanguinary Laws. He wrote, on that oc∣casion, his Dolman, to justifie the Spaniards Title to England, degrading the Scottish succession and Title of our Soveraign. He wrote also Lei∣cester's Common-wealth (at that time called com∣monly Blewcoat, because it was sent into England bound in blew paper) which extremely exaspera∣ted the State, and augmented its indignation a∣gainst Catholicks. The same man, at Queen Eli∣zabeths death, procured a Bull from the Pope to the Catholicks in England against King James; to hinder his coming to the Crown, unless he would give liberty of Conscience, and, as his friends gave out, had twenty thousand men listed for that effect, had not his Majesty prevented the danger with sweet words.

Next followed that detestable Machination of blowing up that Royal Race, and the whole No∣bility, with the House of Commons, which was the occasion of the Oath of Allegiance, and all the Persecution of Catholicks following upon it: King James professing, not to persecute for Religion, but for Treason. This you alledge not to be, ori∣ginally, your Invention; but, is it no guilt to follow another mans wickedness, when it leads to so horrid a crime? For, without doubt, both by prayers before-hand, and by publick testifications

after the Fact was discovered, you were highly accessary to it: nay, many years after you did, and peradventure to this very day still do perti∣naciously adhere to it. I could urge great and manifest instances of this, were it not to lose time. That monstrous Straw, of which all Christendom rung so long, and the Pictures of Garnet and Old∣corne cannot be denied, nor want they evidence of your inward minds.

After these came out the ridiculous and satyri∣cal Books against King James, the Corona Regia, and the Quaeries. And yet your so well affected spirits could not be at rest, till your Patriarch Par∣sons was shamefully turned out of Rome by Mon∣sieur Bethunes, the French Ambassador, and order from the King of France; being discovered to plot a new Treason against his Country to introduce the Duke of Parma. Thus you followed King James to his death.

Direct Treason against King Charles, of glori∣ous memory, before the Wars, I cannot accuse you of: but, how refractory you were to the Queens desires and orders at Rome, for his late Majesties assistance, is well known; and what you have done since the beginning of the Wars, and how you have behaved your selves, both in and out of England, is fitter for me to remit to his Majesty, and the Courts Informations, than to e••∣gage my pen in far fewer and weaker which I could produce. Only I shall add this word; If Colonel Hutchinson were well examined and pres∣sed, he would perhaps discover ••••••ange secrets, about your treating with Cromwel, no doubt much

to his Majesties advantage. So that, leaving you this Doubt to ruminate upon, whether the condi∣tion of them, who have guiltily provoked and de∣served the Sanguinary Laws, be the same with theirs who have suffered for being mistaken to be their Fellows; I proceed to

2. My Second Doubt, about your first Reason. That the Jesuits are free-born Subjects as well as others. In which, methinks, I find one of your usual sleights of Equivocation. For, a Jesuit may signifie the man who is a Jesuit; and may signifie, with the complexion of being a Jesuit. In the former sense there is no difference between any other Priest, Regular or Secular, and a Jesuit, as to free-born; but, in the second, there's a wide one. For, the others have nothing against them, but such Laws as had their beginning from diffe∣rence in Religion: their degrees and communities having been accepted by the Laws of the King∣dom; in virtue of which they are free-born Sub∣jects and parts of the Common-wealth, as far as difference of Religion permits.

Now, it being the Law of England that no Ec∣clesiastical Community may settle here, unless ad∣mitted by the Civil Power, (as we see in propor∣tion, practised in all Catholick Estates) and Je∣suits never having participated of this favour, all your practices of usurping Jurisdiction, making Colledges and Provinces in or for England, pos∣sessing your selves of great sums of monies for such ends, and the like actions, have been hitherto all usurpations▪ unlawful both in respect of the Do∣nors and Acceptors. 'Tis unlawful for any man

(even according to the sense and practice of Ca∣tholick times) by virtue of your priviledges, to live, or preach in England, or any of his Majesties Dominions; and whoever entertains you in such quality, is subject to the penalties ordained by the Ancient Laws. Neither, without some main Reason which might force the aforesaid Statute, ought you to hope or attempt any further stay in England, in way of a Body, till first you have ob∣tained particular grace from the Civil Magi∣strate.

3. My Third Doubt is, Whether you have been as faithful to His Majesty as others; Which is your second Reason. For which I must note a Maxim or Practice found among you Jesuits, and ac∣knowledged by all who look into your ways; which is, in quarrels of Princes and Great Men, to have some of your Fathers on one part, and others for the contrary. Which as I no ways de∣ny to be very politickly done, and to shew that you are Wiser than the Children of light; so, on the other side, I affirm 'tis a manifest sign you are faithful to neither. I speak not this as to single men, (if there be any among you who prefer your loyalty to your Prince before obedience to your Superiour) but as to the Community or Superi∣ours, who give this direction or connivence to their single Subjects, to act on both sides; by which they are convinced of acknowledging duty to neither, but to work for their own interests. Nor can the like be imputed to other Communi∣ties, whose obedience is more rational and free; without obligation to follow their Superiours

Judgments further than to the observation of Ca∣nons and Rules.

4. My Fourth Doubt is, Whether you are (as you say) of tender Consciences as well as others: (your third Reason) for which I remit him who desires a further information, to The Mystery of Jesuitism, translated some years since out of French: The Author whereof is both learned in your Di∣vinity, and an upright and scrupulous Roman Ca∣tholick, as his Book manifests. Where every in∣different Reader may see, as clear as noon-day, that your Conscience is so tender as to stretch to all kind of Villanies, by the award of that Theo∣logical Bawd, commonly called Probability, by which whatever three Divines hold (or, perhaps, one) is accounted Probable and lawful to be pra∣ctised: and whoever understands any whit of the world, knows your General can, with a whistle, raise whole Legions of Divines to speak what he has a mind should pass for probable; nay, every Provincial can raise above three to make it de fide. The World has seen the experience, about Depo∣sing Princes, Equivocations, mental Reservations, and divers other juggles.

Although this seems enough for this point, yet it is not amiss to add a Maxime of obedience which you have among you, viz. That the Subject ought blindly to obey his Superiour without examina∣tion, whenever it is probable there's no sin in the action. Out of which perswasion, if three Di∣vines at the most, say a thing may be done, which the Superiour will have done; 'tis not in a Sub∣jects power, under pain of damnation, to refuse

to do it. Whereby 'tis plain, the tenderness of your Consciences is only about doing or not do∣ing what your Superiour orders you.

5. My Fifth Doubt, concerning your Fourth Reason, is, whether all you say proves any hearti∣ness for his Majesty. For, I question not the truth of all this, but the Quaere remains, whether you Jesuits were the first movers, or the Gentry which did the King service, to whom you adhe∣red for not losing your places, and interest you had in the parties. Had you pleaded that any of this Gentry which you name, was unwilling of himself, and his Jesuit had induced him, or made him constant, when he would have relented, this reason had been somewhat strong: now, 'tis one of the probable Arguments which are subject to be turned to what pleases the Orator.

But to speak somewhat to particulars; 'Tis known Col. Gage's relations were to others more than to you; and I could name by whose solici∣tation he took arms for the King, who was not of your Coat. As for Sir John Digby, there are a∣live who know by whom he was armed, and sent to the Kings Party, in whom you had not so great interest. Concerning the Noble Persons you name, though you had the industry to make your selves their Ordinaries, yet were they not, for the most part, so addicted to you, that they had not great Relations to other Ecclesiastical Bodies. So that it may appear, their own inclinations, and not your perswasions (as far as is clear) were their motives to follow the Kings Party. I could say more, were it fitting to enter upon private mens

particular actions. And so much to your Rea∣sons.

6. My Sixth Doubt concerns the Answer to the first Objection, Whether Jesuits teach the Doctrine of the Popes deposing Kings. My Doubt is, what your Answer is, whether I or no? for I can find neither. First, you compare your Body to o∣thers, which is no Answer to the Question, but a spiteful and envious diversion, to examine others actions, who are sufficiently cleared, because not questioned. Secondly, you tell us that some Je∣suits did teach it; but that, since the first of Ja∣nuary 1616. your General has forbidden any of his, to teach, preach, or dispute for that Doctrine; which answers not the Question, and is a thing I am prone to believe. For I have been informed, that 'tis a known practice of your Society, that your Generals should forbid some actions, which they are not unwilling their Subjects should pra∣ctise, to the end that they may reject weak men, by saying it cannot be true, because they have a Rule against it; and to more understanding Par∣ties they may excuse the fault, by laying the de∣fect on Particulars, who will not obey their com∣mands.

But, I must farther note a cunning in this An∣swer. For true it is, the Parliament of Paris or∣dered the principal Jesuits to get such an order from their General, for France; upon which I suppose, you build your answer: not explicating whether it reaches to other Countries, as particu∣larly to England, which I never heard so much as pretended: and therefore it answers nothing to

the real Question, unless you produce the extensi∣on to the whole World; which you cannot do, since 'tis plain, Santarellus's Book was printed in Rome about ten years after 1616. teaching the power of Deposing in all latitude. Wherefore either Santarellus's fact was a manifest disobedi∣ence to the nose of his General, or the answer gi∣ven, an open Imposture, making a special Decree for France a general one, and so your answer fal∣lacious and none. No more than your fair infe∣rence, that all Jesuits are bound under pain of Damnation, not to teach that Doctrine; which is a pure slur you use to put upon men unaccustomed to your ways: whereas 'tis a known position of yours, that none of your Rules bind under so much as a Venial sin, much less under Damnation.

And it seems you think there's no Mortal sin, but Disobedience, or you esteem the Doctrine good, though forbidden you, else you would not have added that Clause, that None in the Church but you, were bound under pain of Damnation, not to teach that Doctrine: whereas all good Christi∣ans think it damnable to teach any wicked Do∣ctrine, such as this is declared to be by all France. I wish to God you would instance in what Sermons or serious Discourses any of you have argued against this Doctrine; out of which it might be gathered, that in your hearts you dislike it. I hear you and yours have much exclaimed against some even late Pamphlets that touch the Oath of Allegiance; though none of those Books (as far as I under∣stand) press the taking of the Oath it self, in its present terms, but only oppose this King-dethro∣ning

Doctrine. Surely, unless you declare your selves farther, this must cause a main suspicion, that you dislike the Oath, not as Moderate Ca∣tholicks do, for the ambiguity of the expression, but because the Doctrine of Deposition pleases you.

And why should the Peace of Kingdoms, and the quiet of all Christendom depend upon your Generals Order, for that's all the security I can find your Paper gives us? who will assure us your Ge∣nerals Order may not alter to morrow, and that which you call now a mortal sin to do, becomes then as mortal a sin not to do? and has not then the World reason to fear that, where and when the interest of your Body will either dispense with your obedience to your General, or prevail so far with him as to revoke the Prohibition you speak of, you will be ready again to maintain the same Deposing Power with as much fierceness as those few whom you now seem to disowne?

For, who are those few? Bellarmine, of whom one of your Society (though in Prison when he spake it) said, King James was no more to be com∣pared to Bellarmine, than Balaams Ass to Balaam: Suarez, whom you esteem the Master of the World: Lessius, under the name of Singleton: Fitzherbert the chief, in his time, of your English Writers: Patriarch Parsons, Mariana, Salmeron, Becanus, Vasquez; Omnes Capita alta ferentes, and of whom you will renounce none for less than being frightned to lose a Province; as when, in France, you were threatned to be put out, if you had not condemned Suarez and Santarellus: With

these deserves to be ranked, for his Merits in the same kind, F. Symonds, of a far later date, who procured to be condemned at Rome those three Propositions (expressed in the Christian Modera∣tor) of which the first was expresly made to dis∣claim the Popes power in absolving Subjects from their Obedience to the Civil Government. Are all these but four or five? Nay, I could reckon above four or five besides all these: so that, there is no farther security of your not preaching this Do∣ctrine, than until the Pope please to attempt again the Deposition of some King of England: for then no doubt but your Generals Decree will be released, and the Interest of your Order to preach this Doctrine again.

As to that perverse and unseasonable insinuati∣on, that Others, too, have defended the Popes depo∣sing power, as well as you: I answer, perhaps Flat∣tery or Errours may have prevailed so far with some others besides Jesuits: yet, with this diffe∣rence in the point we now treat: some persons of other Communities have written for that exorbi∣tant power in the Pope, and very many, and far more against it: not only the faculties of Paris and Sorbonne, but seven or eight whole Univer∣sities in France, have unanimously and solemnly condemned it: All this while, what single Jesuit has spoken one unkind word against it? though both particularly suspected, and highly concerned to clear themselves. Cry you mercy! you there sub∣scribed also their Condemnation of it. But why find I not that alledged here, if there be not some juggle in't? Sure you would not have waved ur∣ging

it among your best Reasons, did not your hearts disavow that forced compliance then, and so hate the Medium for the Conclusions sake. Your Generals Prohibition (as your Reasons seem to ex∣press it) is, Not to teach, &c. that Doctrine; and then you are free, at least to teach, &c. the con∣trary; which who of you ever did so much as in a private Conference? Nor will it help you, if your Generals Prohibition be to speak either for or against that Opinion (which I believe is the truth, though your Reasons craftily dissemble it;) since then, you neither have hitherto given, nor can hereafter give the least satisfaction to Princes, without disobeying your General.

Let any one but cast his eye upon F. Lloyd (or Fisher) a famous man in his generation, and con∣sider what he writes in his Answer to the Nine Points. That he omitted the discussion of the Ninth Point, about the Pope's Authority to depose Kings; for, being bound by the command of his General given to the whole Order, not to publish any thing, of that Argument, without sending the same first to Rome, to be reviewed and approved; his Answer to that Point could not have been perform∣ed without very long expectation and delay. And so goes on; referring His Majesty and the Reader in general, to the Treatises lately written on that Subject, to which, said he, 'Tis not needful any thing should be added. And, I ask, first, is not this Je∣suits proceeding with his King extremely, both uncivil and disloyal too? his Majesty commands an English Jesuit to write concerning the Opinion of deposing Kings, and giving away their Kingdoms

by Papal power, whether directly or indirectly: What says the Jesuit to this important question, wherein all Princes, and particularly his Majesty was so nearly concerned? He could not answer it without sending it first to Rome to be approved, &c. and so excused himself, and made no answer at all; which now of these two will you guess was the Jesuits supreme Soveraign, the King or his General? Nor should I have stayed so long upon the example of one particular Jesuit, though ne∣ver so eminent among them, but that by these their Reasons, I see they all cleave to the same Princi∣ple, of not meddling with this point, whatever it costs them, without leave of their General.

Secondly, I ask concerning those late Treatises here mentioned by the Jesuit; were they not those very Books which Paris and so many whole Universities of France publickly condemned? I have this motive to think so; F. Fisher wrote this Book 1626. these Treatises were that very year condemned, and some of them, as Santarellus, prin∣ted but the year before. But, that F. Fisher ad∣hered to the affirmative of the Popes deposing power, is clearly evident by his other excuse, that commonly Kings are not willing to hear the proofs of coercive Authority over them, &c. As also, when his Adversary objected, that Suarez's Book was burnt by the Hangman, he answers (far from disliking his Brother Jesuit) in these peremptory words; I likewise demand of you, says Fisher, if Jesuit Suarez his Book be prejudicial to Princely Authority, why is the same allowed in all other Ca∣tholick Kingdoms, &c? Does this sound, as if the

Jesuits had changed their inclination to that Do∣ctrine; whilst one of their eminentest Writers strives thus to defend, nay, applaud, even Suarez, one of the most offensive and extragavant, even, Jesuits, that ever medled with that Subject?

7. My Seventh Doubt, is about your dependence on the Pope, which you gloriously explicate to consist in this, that The Jesuits are obliged by a par∣ticular Vow, to be ready to go even unto the utmost Bounds of the Earth, to preach the Gospel to Infidels. I desire to know, by what virtue you explicate your Vow in these words? the terms of your Vow are these, In super promitto specialem Obedientiam summo Pontifici circa missiones: which, by the tenour of the words, signifies to go whither he shall send you, and do what he shall command you in your Missions. First, there's never a word of preaching the Gospel, nor of Infidels; and your Missions may be as well to Catholicks as to Infidels; as we see the Peres de la Mission, in France, for the most part, are imployed among Catholicks: and I would demand whether your Mission into England be not as well to Catholicks as to Protestants? Wherefore, by this Vow, you are bound to do whatever the Pope commands you: as for example, if the Pope should excom∣municate or depose the Prince, and command you to move the Catholicks to take Arms; you were bound by your Vow to do it. And, therefore, 'tis no wonder if you give the Pope a Catalogue of these men, and their qualities, (for they are, generally speaking, those who are eminentest in your Order) and brag to him how great an Army

of Pens and Tongues you bring devoted to him, to further any attempt or design he shall com∣mand.

Besides, is it not well known, that none of your Order go into Infidels Countries, but such as de∣sire it, whereof no small part do it for discontent∣ment they find in your Colledges? and that the Pope may as well send one of the Pillars of St. Peter's Church in Rome, to preach to Infidels, as one of your professed Fathers, if it be against your General's, and his own will? Therefore, this spe∣cial obedience is but a flash of vanity above o∣thers; by which the Pope has a Chimerical pow∣er over you; such as your subtilty in Divinity will call potentiaremota, which, without your own wills, shall never come into Act.

Yet do I not think that His Majesty will quar∣rel with you for this Vow, as you explicate it: though, to tell you my sence of it, I do not know how it stands with His Prerogative, that the Pope shall have power over his Subjects, which may be useful to him, to send them, without his leave, to Japan and China; But, this Authority you assume to your selves, and further: For, you do not on∣ly oblige your Subjects to come in, or go out of the Kingdom, when you command them; but play the Judges of life and death, upon the Kings natural Subjects, without his leave, or any crime that, according to Civil Laws, deserves punish∣ment. You presume by your power, to send them to Watten, or some such place, wherein either your selves have high Justice, or the high Justice is at your Devotion, there frame Process against

them, and execute them, without making account to His Majesty of the life of his Subject, for pre∣tended crimes committed in England.

This (taking the whole story together) I con∣ceive to be no less than making your selves Sove∣raigns over His Majesties Subjects, that is, to be an Act of high Treason. Yet, all parts of this A∣ction are evidently in your hands, in virtue of your obedience, and your having such places of high Justice in your Command: so that your Sub∣jects have other Soveraigns than the King's Maje∣sty, whom, by consequence, they ought to fear more than him, since their power is more imme∣diate, and pressing and pressed on their Consci∣ences. As for the practice, 'tis said to have been used upon one Thomas Barton, an eminent Scho∣lar among you, who wrote a Book called The agreement of Faith and Reason. How true it is, I undertake not to justifie; but if you'l justifie your selves from High Treason, it behoves you to produce the man. And so you have my se∣venth Doubt.

8. My Eighth Doubt is, that you equivocate with us in this word Dependence: for you turn it to be dependence by Vow, whereas more likely it means dependence of Interest, and signifies, that 'tis your interest to ingage the Pope to you, by maintaining all height of Supreme Authority in him, though it be never so irrational and against Gods Law. For, by so doing, you also can use it all for your own Interest, in procuring for your selves and friends whatever lies either in the Popes Authority or Grace, as Exemptions, Priviledges,

Benefices, &c. For, men look not on your Body as on others, whose Generals have no other pow∣er than according to their Rules, to look to their Discipline: But on you they look as on an Army managed by one man; whose Weapons are Pens and Tongues; and the Arts of Negotiation, and all plausible means of commending your selves to the World. Which you exercise in such a height, as to have had the boldness to threaten the Pope with a Schism; to tell the King of Spain your Tongues and Pens had gotten him more Domini∣ons than his Armies; to attempt breaking the Li∣berties of Venice; to be able to raise Seditions in most Countries; and to be dreadful to the very Kings and Princes. And all this, because, as Christ proposed to his Disciples the love of one another, for the Badge of Christianity; so, your Generals propose to you blind obedience for the Badge of a Jesuit; that is, by cooperating with them, to make them powerful and great Lords and your selves invincible, and terrible to all that oppose you.

For this end you exalt the Popes Infallibility; that you may get your Opponents condemned in Rome, and then cry them down for Hereticks. For this reason you teach, the Pope to have all Autho∣rity in the Church, and other Bishops to be but his Deputies, (so joyning with your Brother-Presbyters in really destroying the Hierarchy) that, when you, by Grace or surreption, have purloyn'd a Command from that Court, you may treat all that resist you, as Schismaticks and Rebels to the Church. Yet if we believe Mr. White (acknow∣ledged

an able man) they are both damnable He∣resies, and destructive of Faith and Church: and many others also of our most learned, dislike them, though their courage, &c. reaches not to brand them so severely. In this complication of Interests, then, and not in your glorious Vow, consists the dependence you have so specially on the Pope, in a matter not of Religion, but of Temporal profit and greatness.

9. My Ninth Doubt is, about the comparison you make between your selves and others; telling us how you are by special Vow, excluded from all Benefices and Dignities, by which the Pope may win the affection of other Church-men. Concerning which I first inquire, whether this be roundly true? I doubt you'd be loth to reject all the Ab∣beys and Benefices annexed to your Colledges, to verifie this Vow, as you have set it down in your Paper: and therefore the effect of your Vow is only, that private men may not be alienated from your Order, with hope of quiet lives in such Be∣nefices; and not the contempt of the Power, and Honour following it; as is sufficiently testified by another Vow of yours; which is, that, if any of yours, for special reasons, be made Bishop, he shall be bound to be subject to the Provincial, or Re∣ctor of the place of his Residence, and to take their advice in the government of his Church; which you extend as far as to Cardinals, to a ca∣pacity of which Eminent Dignity, notwithstand∣ing your special Vow, your Dispensations easily reach. So that your Vow is no Religious one, of despising Honours; but a politick abuse, mask'd

under the veil of Religion, that the abler men of your Order may not be separated from it, and so the Body may remain the stronger, and your Ge∣neral more potent to resist the Pope himself.

Neither does this any way diminish, but in∣crease your dependence on the Pope; both, be∣cause 'tis by him your Houses are furnisht with Be∣nefices, and those never to return to the Popes Donation; as because you oblige your Friends, by procuring others for them, you being at his el∣bow, to suggest this or that friend, on whom all his Benefices may be conferred: by which means you get the endearment due to the Pope from those Friends, to the increase of your own power and riches; and your selves still find out new pre∣tended necessities to beg more: So that this Holy Vow of yours no ways makes you less subject to the Pope, but to suck his paps the harder: as those know, who have seen what passed in France and Flanders these late years; especially under the Archduke Leopold.

10. Yet have I another Doubt concerning this Vow of yours, viz. Whether it does not make you as refractory to Kings and Princes, as to the Pope? For to speak truth, whatever the Right is in other Countries, in England, where the Canons and Con∣cordates with the Pope have been out of use a hundred years, and by consequence, have no force, even in your own Doctors opinions; and there∣fore things are to be governed by Nature and Reason: at least, in England, I say, all such Bene∣fices and Collations belong more to the King than to the Pope. For, it being clear, that the Offices

to which Benefices are annexed, are to be provided of able men; and who are able men none can tell that understand not the Office: 'tis plain, that Secular Clergy-men ought to be the chusers of Officers of their kind, Regulars of Regular Supe∣riors; and by consequence, the Donors of such Benefices.

But, the people first got an influence on the chu∣sing of Bishops, because 'twas rationally believed those would be able to do most good, who were in the peoples good liking. But, when Bishops grew to have great Revenues, and to be esteemed men of so high Quality in the Common-wealth, the Emperors and Kings began to cast an eye on their Election; and not without reason: for it concerns them that none be in eminent places, but such as they are secured of will breed no distur∣bance in the Common-wealth. After this, if any Clergy-man had done the King service, he found it the best way of recompence to cause him to be chosen into a place of Authority and Eminency. The Popes title to the giving of Benefices began by his Office of Patriach of the West; which, since the Council of Nice, he more narrowly look∣ed to the government of; exhorting and corre∣cting by Letters such Bishops and Churches there, as did not their duties. And this held, till Pepin found how efficacious the reverence of the Pope was to make him obeyed, and accepted for King of France. Since which time, whether for Ambi∣tion, or for security sake, men began to think no Act firm, unless it were ratified at Rome.

In times following, the Popes began to have

need of Christian Princes: and these found it the sweetest way to help the Popes, by granting im∣position upon the Clergy. So came the first-fruits to the Popes; and, to assure those Incomes, the custom of having Bulls from Rome to confirm the Elections of the Clergy, was likewise introduced. So that, this Authority of the Popes comes from the Princes Agreements with them, and not from any Superiority or Power of the Popes. Where∣fore, these Agreements being, by time and essential changes, annulled; all giving of Benefices belong to the Chusers and the King.

I come now to the close. If your renouncing of Benefices make you less subject to the Pope, as you pretend; it makes you in England less subject to the King. And, if it makes you more hardly rewardable, and more pressing on the Pope, it will make you the like to Kings. As, in Leopold's time, you were so wholly the means for coming to Benefices, that hardly a command from Spain could take place for any that was not your Con∣fident.

11. My Eleventh Doubt is, how you answer your banishment out of France and Venice, viz. that Both these States have repealed their Acts. Which answer makes nothing to this, that you either did not deserve the sentence, or deserved to have it released; one of which any judicious man would have expected at your hands. Now, to come to particulars; the Venetians were so re∣solute against you, that they made it Treason for any of their State so much as to motion your re∣turn, and refused divers Princes intercessions for

you. Till their case reducing them to fear the slavery of the Turk, if they had not the Popes assistance, promised them largely if they would re-admit you: they rather chose to struggle with your Treasons at home, than admit the Barbari∣ans conquest of their Dominions. Whether they have cause to repent, or not, I know not; But, the current news at this present is, that the Pope, who procured your admittance, has; ha∣ving found you so unfaithful to him, notwithstan∣ding all his love to you, insomuch that he's about question you, by what means you are so suddenly raised to so great wealth: wherein, I fear, he'l not find obedience so ready as he found flattery, when he was to pleasure you.

Your measure in France was, indeed, hard; the fault being not proved to be universal but parti∣cular; and so, in divers places, was never execu∣ted, and easie to be repealed, having proceeded more out of presumption than proof. But, your case in England is far different; your whole English Congregation following their Head, Par∣sons, and maintaining his Acts even since his Death.

12. My Twelfth Doubt is, concerning your conclusion, Whether you intend to mend what, hitherto, you have done amiss; or rather to per∣sist in your Equivocations and Dissimulations. For, first, whereas you being the chiefly or only suspected Body, are therefore bound to offer more satisfaction than others; you make your Propo∣sition to submit to whatever all other Catholick Priests shall agree to: which sounds as much as, if

any disagree, you will adhere to them; or, in plain terms, that you'l agree to no more than by shame you shall be forced to, for not plainly ap∣pearing the worst of Priests and Enemies to the Catholick Cause.

13. My Thirteenth Doubt is, why you, pre∣tending to be the greatest Divines among Catho∣licks, remit your selves to the determinations of others, and not, as good Subjects ought, examine what satisfaction is necessary and fit to be given the State; and both offer it your selves, and pro∣voke others to do it, not standing so scrupulously upon your Generals decree, which surely should not be thought to bind in such extreme cases: even the Laws of the Church, and of general Councils we know oblige not, where our obedience would ruine us; and will you still more precisely observe your own By-Laws, than the sacred Canons of the Universal Church? Methinks therefore, in due sa∣tisfaction concerning the pretences of the Pope against the King; whatever Catholick Doctors hold favourable to Princes, in these differences, should by you be gathered together, and subscri∣bed, and promised to be maintained with all your power. As, first, the Doctrine, which denies that the Pope has any Authority in any case to depose, or temporally molest the King, or any of His Ma∣jesties Subjects. Likewise that he has no Autho∣rity to release any lawfully made Oath of Alle∣giance, or other promise to his Majesty, or any of his Subjects. And, because none of these, or the like assertions can be strong and firm in the mouth of him that holds the Pope's Infallibility in deter∣mining

points of Faith; but, whenever the Pope shall determine the contrary, he must renounce what before he held for good: therefore you should do the like in respect of the Pope's Infalli∣bility.

Moreover, because, if the Pope, by his own, or any others Authority, may force his Majesties Subjects to go into Countries where they cannot enjoy the protection of their Prince, the Subjects are not free to maintain these assertions: there∣fore, this Position, also, that a Subject of England is bound to appear before any foreign Tribunal, without His Majesties consent, is also to be con∣demned. Nor is it less necessary you should ex∣presly renounce the Doctrines of Equivocation and Mental Reservation; without which all the rest afford very little security; And I could wish you would find some way how to assure us, that, when you solemnly make your disclaim of these last Opinions, you do not practise them even while you renounce them. Unless such Tenets be stub∣bed out of the heads and tongues of your Preach∣ers, there cannot be expected any hearty Allegi∣ance in the Jesuited Party, whose consciences are governed by you; but such a one as shall waver with every blast from Rome.

Neither can any Priest exempt himself from subscribing the condemnation of all these. For, Ignorance of necessary truths is not to be allowed in Teachers. And, supposing that every one knows the Propositions are not Articles of Catho∣lick Faith, the manifest Inconveniences that fol∣low them, will evidently convince they are to be

condemned. For, temporal subjection to Princes is the main ground of the peace and good govern∣ment of the Common-wealth; and what is against that, is against the Law of God and Nature.

I should think it, therefore, not so much your best, as your only way, to lay aside your private Interests with the Pope, and declare your selves not the last, but the forwardest in your Allegiance to His Majesty, that you may cancel your former proceedings, and blot out the setled Opinion of your Dissimulation. You can do it, if you will; for you teach men to depose their own private consciences on the Opinions of others. You can∣not deny but the contrary Opinions are asserted by Catholick Doctors; and therefore by your own Maximes, 'tis lawful for you to hold them, nor will I now dispute those Maximes. It con∣cerns you deeply; for, you must have a special favour from the Civil State: and not to pretend to such, is to profess you break the Catholick Parliament's Statutes, and press the Popes exor∣bitant Authority, and draws all your adherents into Treason before God and a Praemunire by the Laws. Think therefore soberly, and conclude strongly what you have to do: and, let not your General's Interest oversway Truth and Justice, and your private Good.

Yet one reflection occurs to me worth your no∣tice, rising from the Report I toucht at the be∣ginning, That you, seeing your selves shut out from the Favour Voted by the House of Lords, to other Catholicks, are casting about how to stop the progress of that Vote, and prevent its

growing into an Act. Whereupon I raise this Quaere, why you, who are but a particular Body, should not rather take up your roots and trans∣plant; than so to seek your private benefit, that you care not to hazard the whole? Do you not remember how and why you went from Venice? you voluntarily departed in pure Obedience to the Pope, upon a quarrel betwixt Him and that State; and were only kept out, not sent away: And, were it not now as high a Charity, and as much for your reputation, to yield for a time, till your own deportments shall deserve your restitu∣tion; to which nothing can more conduce, than your peaceable departure, especially where the circumstances are so different: When you left Venice, you were conceived to hope a speedy re∣turn, by the Popes Arms and Triumph over your own Country; whereas, if you now go away, your departure will be absolutely free from the blemish of that suspicion, and remain to all poste∣rity an Action of pure Heroick Vertue; while, in so tender a case, you prefer the publick before your own present private good. You who could leave a Country, where you were rich and prospe∣rous, meerly to comply with the Pope; can you not now depart from a Country, where your selves say, you are poor and afflicted, for the uni∣versal good of Religion? Else, will not this pitch of Reluctance savour too rankly of the rich glue which indeed fastens your hearts here; and be∣tray at length to the inquisitive, that your yearly Rents got by the Mission in England, are more than ten times as much as what belongs to all

Missions besides, both Secular and Regular?

Only this word more: I shall desire you to con∣sider how the Catholicks of England, nay of all the World, will be scandalized and provoked against Jesuits, if they see you palpably and un∣charitably drive on your own Interest alone, without caring what becomes of Religion, unless you may have your wills. This I propose, only upon supposition, that the Report is true. For, if you endeavour no more than to procure your selves may be included in the Act, without endan∣gering your Neighbours, I heartily wish you may prove it just: but, bethink your selves well of this Dilemma; If your solicitings stop the progress of the Act, how will you be hated, as guilty of the continuance of those Sanguinary Laws? if your endeavours do not stop it, how will you be both hated for attempting it, and scorned for miscarry∣ing in't?

FINIS.