THE STATE-MYSTERIES OF THE JESVITES, By way of Questions and Answers. Faithfully extracted out of their own Writings by themselves published. AND A Catalogue prefixed of the Author's names which are cited in this Book. Written for a Premonition in these times both to the Public and Particular.  
Translated out of French.  REVEL. 3. 24. 25. Unto you I say, who have not known the depth of Satan's, that which you have already hold fast till I come. 
LONDON, Printed by G. E. for Nicholas Bourne. 1623.   

TO THE RIGHT WORTHY, AND every way most accomplished, Sr. Thomas Penystone Knight and Baronett, my ever-honored Master.  
SIR:  
ALthough we have seen in these our later days, and may every day more and more perceive in the affliction of joseph, and in the pitiful and lamentable estate of a great many of the Reformed Churches of the world, the fearful effects of the cruel and bloody doctrine of those, who under the sweet name of jesus, preach and teach little else then fire, murder, and sedition: Yet because there are many, which either have never heard of the damnable points these dangerous men do teach and maintain, or having heard of them, will not at any hand believe, that such holy-seeming Fathers have in such manner sharpened their tongues like Serpents, & that the venom of Asps is hidden under their lips; Therefore this Treatise (by the providence of God) fallen into my hands, discovering at large those secret and abominable positions of theirs, which no Rack, nor greatest torments could ever yet extort out of any of them, I thought good to learn it to speak the English Tongue, both to instruct them, which are not yet acquainted with their inaccessible mysteries; as also to inform them better, which are so carried away by the blind love of these persons, as they will not be persuaded that ever they have been the Authors of those woeful and miserable Tragedies, newly acted upon the theatres of France and Germany: To the end that the truth being known, it may appear in the face of all the world, what they are, who in stead of the wholesome milk and meat of the word of God, do feed them, which are committed to their charge, with the poison of their detestable blasphemies, applying to their Institutor many passages of the holy Scriptures, which are only proper and appertaining to the Divinity: with their impious and abhorred doctrine of deposing and killing Kings, whereof there is in no other book extant whatsoever, so much found briefly together; with their perfidous and pestilent distinctions, for Princes to violate their faiths given unto others, upon that wicked Maxim of theirs, That faith is not to be kept with heretics; with their pernicious Equivocations, & most lewd mental Reservations. In all which, and the rest, the Author hath not belied the Society, for he hath cited all his affirmations out of their own writings (judging them like wicked servants out of their own mouths) the quotations whereof, appearing in the margin, have been most punctually examined with the originals themselves, by three learned Doctors of Oxford, who have both reported them for faithful, and the book in general most useful, and to that purpose for which the Author wrote it, which was, not so much for a Discovery, as for a Caveat to all such, who being not able to weigh their reasons, are the easier to be abused by their dissembling allurements: to which end also having now diwlged it, I present it in all humility unto your noble Patronage, as a testimony of my duty and thankfulness for so many favours and benefits received, since it pleased you to take me into your protection and service, after the miserable dissipation of the most part of the Reformed Churches of Normandy. So wishing you heaven upon earth in this world, and eternal bliss in the life to come, I rest ever in all submission,  
Your humble and truly-devoted Servant, PETER GOSSELIN.   

TO THE READER.  
THE Books which are cited in this Discourse, are for the most part common, and have been diverse times printed in sundry places: there is one cited in the beginning, which was first published in Spanish, and since translated into Latin and French, wherein are contained three very excellent Sermons preached on the feast day of the Beatification of the glorious Patriarch blessed Ignatius, founder of the Society of jesus.  
By the Reverend Doctor, Petrus de Valderama, an Augustine Friar.  
The Reverend Doctor Petrus Deza of the order of the Dominicans.  
The Reverend Father jacobus Rebuttosa, of the same Oder.  
In this Discourse I have followed the edition of the French translation made by Father Francis Solier a jesuit, imprinted at Poitiers by Anthony Mesnier, Printer to the King and the University, the year 1611.  
Now although the said Sermons were composed by such as were no Jesuits; yet by translating, publishing, and recommending them, they have made them theirs; and engaged their credits for all that is said in them concerning the founder and Society of the Jesuits. For the other Books that are cited, here is a List of them.  
Arturi de Ecclesia libri. Becanisumma Theol. Bellarmini Controversiae. Idem contra Barclayum. Caniloci Theologici. Delrij disquisitiones Magica. Discipuli de tempore sermons. Eudaem●●…-Iohannes Apol. pro Garneto. Eiusdem Resp. ad Anticot. Ignatij Epist. de virtute Obed. Maphau● de vitae Ignatij Loyolae. Marian. de Rege & Regis justitutione. Possevini Bibliotheca selecta. Ribadeneira de vita Ignatij Loyolae. Suare●ii defensio ●id. Cathol. contrasectam Anglicanam. Eiusdem disp. in Thomam. Sa Aphorismi confessariorum. Scribanij Amphitheatrum honoris. Sanctius in Isayam. Toleti instructio Sacerdotum. Valentia in summam Thoma. Vasquez in tertiam partem Thoma.   

Page 49. Line 17. for some any, read so many.   

THE MYSTERIES OF THE JESVITES, by Questions and Answers.  
Where the Novice demandeth, and the professed jesuit answereth.  NOVICE. 
FATHER, being resolved to vow myself to a religious life in your Society, I entreat you would be pleased to give me leave, for my instruction, to ask you some Questions, to the end, that by your Answers I may not only be confirmed in my resolution myself, but also prepared to inform others, whereby they likewise may be drawn to the same devotion.  JESVITE. 
Speak on boldly, my Son, for no part of our mysteries shall be concealed from thee, provided thou promise to receive them at my hands under the seal of Confession, and not to reveal any more thereof, than what we are contented to have public, reserving in secret the Theory of many things, whose practice cannot be hid, and yet it may not easily be perceived from whence they procced.  NOVIE. 
I will carefully observe the silence, which I am ready to vow, and will never speak word of any thing, but when you shall please to open my mouth, unless it be now, that for to learn of you, I make some demands. And first of all I beseech you let me understand the original of our Society: for some there be, and those too among other religious Orders, that hold it to be but new.  JESVITE. 
It is true indeed that it hath been renewed in our time, wherein it was necessary to institute some new Orders, 
a Bellarm. de Monach. l. 2. cap. 6.  Because that fervour which is found in the beginning of a new Order, exciteth many men to piety, which by little and little waxing cold, it is needful that new should be raised, whereby that fervour may be entertained: But if we regard the first original of this Society, it will appear to be very ancient.  NOVICE. 
I pray you show me how; for I should be glad to be furnished with means to stop their mouths which terms us New-men.  JESVITE. 
So far is our Society from being to be accounted new, that there is not any one so ancient; for it was before the Apostles time: and to prove it, The Society of 
b Serm. de Valderama pag. 10.  jesus was founded even at the very point of his admirable Conception, uniting in his divine person his humanity with his eternal nature: And that was the first society which God had with men, and the first College thereof was the virginal womb of the Virgin.  NOVICE. 
I should never have dreamt of this College, nor of so authentical an original of our Society without your direction: But is it not spoken of in the Gospel, or in the writings of the Apostles?  JESVITE. 
Yes. For S. 
c 1 Cor. 1. 9  Paul speaketh of it in these words, in the first to the Corinthians, God is faithful, by whom ye have been called to the society of his Son jesus. And S. 
d 1 joh. 1. 3.  john, To the end our society may be with the Father, and with his Son jesus Christ. By which words it followeth, saith Father Arturus, 
e Lib. 1. de Ecclesia.  that the Society of jesus hath been ever since the time of the Apostles, and is not new, as Sadeel doth maliciously slander it. Neither is any credit to be given to 
f Locor. Theol. lib. 4. cap. 2.  Melchior Canus Bishop of Canary, saying, That that society being the Church of Christ, they which do attribute that title unto themselves, are to consider whether like unto the Heretics they do not vainly boast, that the Church is no where abiding but with them. For you must observe my Friend, that this Canus was of the Order of the preaching Friars, of whom Father 
g Praefat. ad lib. disquis. Magic.  Delrio writeth truly, That openly they carry themselves as enemies and opposites to our Society, and in secret by their devices they traduce it, labouring all they can, both in Italy, Spain, and throughout the whole world, to make it to be envied, and seek not only by themselves, but by certain lying Historians their instruments, to blemish it in what they may; and strive with all their might, either to cause their books to be prohibited, or the reading of them to be suspended, or at leastwise they charge them with some note of infamy: Whereupon it may be reasonably concluded, that these men are not to be held either for competent judges, or witnesses against them of our Society, nor against any of their writings whatsoever, but are to be ranked in the number of our accusers and adversaries.  NOVICE. 
It is no marvel then if this Spanish Bishop hath snarled so at our Society: and without doubt from the same spirit proceedeth that which he saith in another 
k Locor. Theol. lib. 11. cap. 16.  place speaking of fabulous Legends, wherewith he compareth certain Histories, which he calleth fables, published not long since by some that came from far, unto whom he applieth the Spanish proverb, De luengas vias, luengas mentiras, Great travellers, great liars. For I suspected that thereby he meant that which is read in the Epistles of the Fathers of the Society, sent from the East-Indies.  JESVITE. 
Thine opinion was not improbable. But to leave these envious fellows, I will return to the original of our Society, which though it be as ancient as I have delivered, yet that must be understood only of the first and farthest foundations thereof; for else it cannot be denied, but that in many things it is of a new institution; and also it doth acknowledge for Institutor an holy personage, that began his Order not above fourscore years since; for Father Bellarmine in his Chronologie doth attribute the confirmation thereof to Paul the third, in the year 1540  NOVICE. 
Who was the Institutor of it?  JESVITE. 
St. Ignatius Loyola borne in Biscay, and a subject of the Kings of Spain.  NOVICE. 
What life had he lead before?  JESVITE. 
Why he had been a debauched Soldier, and borne arms at Pampelune against the French, where he was maimed, with an hurt that he received on both his knees, whereof he halted ever after, but in such manner that it was hardly perceived, as Father Maphaeus well observeth in his life.  NOVICE. 
I fear that the Heretics will draw some bad consequence from thence, and say that he is the father of a Society, which halteth on both sides, as sometimes the 
l 1 Kings 18. 21▪  Prophet Elias objected to the Idolaters amongst the Israelites.  JESVITE. 
I make no question but they will, but we must not regard what they say; howsoever, though we halt on both sides, I am sure we run fast enough to cut them out as much work, as they can turn their hands unto. But to return to Saint Ignatius our Institutor, it was he that inflamed with zeal, first thought upon the enrolling of so holy a Society.  NOVICE. 
It seemeth also that his name taketh its signification from fire.  JESVITE. 
Thou art in the right, and thereupon I will discover great mysteries unto thee. First of all: 
m Serm. de Valderama pag. 10.  As the Psalmist saith, According to thy name O Lord, so is thy praise throughout all the earth, thy right hand is full of justice: As much think I may I say of Father Ignatius, which signifieth a Saint composed of fire, and that is one of the names proper to God, Our God is a consuming fire: and on the other side I perceived, that in his right hand he carrieth the name of jesus, who was our Saviour and sanctification.  NOVICE. 
Now I learn of you, that one may say as much of a man as of God without sinning, which is a deep point.  JESVITE. 
Thou sayest true, my Son, and this I will add further, 
n Serm. de ●e●a pag. 112.  That in these last times God hath spoken unto us by his Son Ignatius, whom he hath constituted heir of all things, and in whom nothing is wanting, but only that word whereby he made all ages.  NOVICE. 
Verily, though he did not make all ages by him, he hath renewed the world by him, and hath made another age of it: And as 
o Gen. 1. v. 2.  the Spirit of the Lord moved upon the waters, before the world was form, as it were sitting upon that confused mass, for to hatch it such as it was at last: even so is it true, as Father 
p Pag. 74.  Valderama preached, That when Saint Ignatius plunged himself in the water up to the very chin in the heart of winter, for to divert a young man from certain filthy desires, one might say, that Spiritus Domini ferebatur super aquas, the Spirit of the Lord was carried upon the waters.  JESVITE. 
This indeed is a pretty observation, and there is no doubt, but that the coldness of the waters was well warmed by the touching of his body: for as the same 
q Pag. 10.  Preacher saith, When he resolved to quit the Soldier's life, the very house wherein he then was, moved, the walls shaked, the posts and beams trembled, and all that were in it betook themselves to flight, and ran out of doors as fast as their legs could carry them: even as when some strange eruption of fire doth suddenly burst out with furious flames in some high mountain; so when this interior fire began to be discovered in him, who before (young Soldier) was cold and frozen in the things of God, it lightened forth in such sort, that it caused a thousand fears, a thousand amazements, a thousand firings of houses etc. there was never any Montgibel, or flaming mountain that did the like.  NOVICE. 
I heard an Heretic not long since make strange Glosses upon this. Heesaid upon occasion of Father Beauties' reason that it was needful to have new Orders, because the fervour of the old by little and little grew cold, how we held a good course that the like should not arrive unto ours: for besides the care we providently take, that the great pot may be always boiling, which is a perpetual mean to preserve the fervour of our mercenary Religion, we exercise the trade of incendaries in all places; and not contented with a thousand firings of houses, made by our Institutor, we have set all Christendom on fire: neither is there any Kingdom, Commonwealth, City, or Province, which we have not inflamed with wars and seditions; and therefore said he, was our Father Ignatius most properly compared to a Montgibel, the very tunnel of Hell.  JESVITE. 
For hearing these things, and repeating them again, thou deservest to be imprisoned in the chamber of meditations, there to fast with bread and water, and be disciplined twice a day, and after all that, be forced to have recourse unto his Holiness for an Absolution, as of a case reserved. But because I find thee docible, I will proceed in instructing thee, and seek to clear thee of all such doubts, as these blasphemies may happily have left in thee: And first of all, for answer unto those which accuse us for the care we take of our pot, I must remember unto thee the worthy discourse which Father Deza made thereupon. The design 
r 1 Serm. de Deza pag. 152.  saith he, of these good Fathers, when as they seek the commodity of their Colleges, is like the advice which joseph gave to Pharaoh for the storing up of corn into his Garners against the time of necessity and famine. The marvel is how these Fathers in such hard and perverse times can possibly find the means to furnish themselves with all that they want. It is a miracle that men being so miserable and pinching, yet should not have the power to deny these Fathers; a miracle like unto that which God wrought upon the Egyptians, in favour of his people, when they lent unto the Israelites whatsoever they asked, and God would have them to carry it all away: such is even right the case of these good Fathers, for it is a sign that God hath a care of them, that they are his people, and that he tenderly loveth them, when they that are so near and covetous take a pleasure to furnish them with all that they stand in need of.  NOVICE. 
I should fear that many good Catholics would be much offended with this speech, when in recompense of their liberality they shall see themselves compared to the Egyptians, which may endanger their affection to our Society.  JESVITE. 
Never fear it: for good Catholics will not be offended if any thing be derogated from them to magnify so holy a Society. Now touching the other objection of Montgibell, and incendiaries, whereof they accuse us, for answer I say, that those Sophisters take that literally, which we mean spiritually.  NOVICE. 
I submit myself in all humility to your exposition. But I entreat you to tell me why our Father Ignatius gave the name of jesus to his Society.  JESVITE. 
There be many reasons for it. And the first is, 
s Valderama pag. 10.  That as our Lord jesus, who being the Saviour of our souls, from the time of his nativity into the world, unto his death, never dealt in other business then that which concerned our salvation; so the life of our Ignatius was wholly bestowed about the saving of souls. The life of jesus was manifested in his works, and Ignatius was transformed into him, whose name the Society beareth.  NOVICE. 
I thought there had been none but Saint Francis, that had been transformed in such manner into Christ, that the one could not be known from the other, but by their difference of habit, as father 
t Horat. Turcel. in jesuit. apud Poss.  Horace Turcelin hath daintily expressed it in these four verses.  

Exue Franciscum tunica laceroque cucullo,  
Qui Franciscus erat iam tibi Christus erit:  
Francisci exuvijs, si qua licet, endue Christum,  
jam Franciscus erit qui modo Christus erat.   
That is to say, take the frock and the gown from Saint Francis, and he shall be Christ: and put on the frock and gown on Christ, and he shall be Saint Francis: but now I learn that the same also may be said of father Ignatius; take from him his cloak and his buckle, and he shall be jesus: or attire jesus like a jesuit, and he shall be Ignatius, seeing Ignatius is transformed into him.  JESVITE. 
No question but it may be said with as much reason, as that which father Gaspar Sanctius, dedicating a Book to St▪ Ignatius assureth, namely, that the judgement of father Ignatius, Nihil omnino discrepat à Divine, is in nothing different from the judgement of God.  NOVICE. 
Is there no other reason why the name of jesus was given to our Society?  JESVITE. 
Yes; and this it is, Father Ignatius going to Rome for to obtain the approbation of his Order, and finding himself much perplexed about that which might befall him there, jesus appeared unto him carrying a Cross, and in the same vision also God the Father was seen recommending our Society unto his Son, who promised him in good Spanish terms, that he would be propitious and favourable unto him at Rome, as father 
x Maphae. in vit. Loyala lib. 2. Et Rib lib. 2. cap. 20.  Maphaeus and Ribadeneira relate. These speeches fortified him, and gave him occasion to name his Company the Society of jesus.  NOVICE. 
The same Heretic of whom I spoke before, objected unto me, that that jesus which spoke to our father Ignatius, was but an imaginary jesus, and that whereas the true jesus maketh intercession to his Father for the faithful, the imaginary father of our Ignatius maketh intercession to his son for us; and whereas the true jesus promiseth to be propitious unto his in heaven, the imaginary promised to be propitious to his at Rome. But to leave these scoffers with their blasphemies, did not jesus that appeared to father Ignatius perform his promise?  JESVITE. 
Dost thou doubt of that? certainly the Apostles have not more credit in heaven, than we have upon earth, especially at Rome, where after this apparition, 
y Serm. de Valderama. pag. 48.  The Pope having well considered Ignatius hands, he found them all printed over with the name of jesus, whereupon he said, Digitus Dei hic est, In these hands is the finger of God.  NOVICE. 
Indeed I have been told that this good Saint wrought great miracles as well as Moses, of whom the Magicians of Egypt said that which the Pope said of Ignatius.  JESVITE. 
What sayest thou, as well as Moses? 
z Serm. de Valderama pag. 11.  It was no marvel if Moses wrought such great miracles, for he did them by virtue of the ineffable name of God engraved in his rod: it was no marvel if the Apostles wrought such miracles, seeing they also did them in the name of God: But that Ignatius, with his name written in paper, should do more miracles than Moses, and as many as the Apostles, etc. is that which showeth so wonderful unto us.  NOVICE. 
What particular office hath father Ignatius? or what part is there commonly assigned unto him for the succour of men? for I make no doubt, but as God hath assigned to every orher Saint the cure of some one disease or other, as to St. Roch the plague, to St. Petronel the fever, to St. Main the itch, so St. Ignatius hath some certain one unto which he is marvellously assisting.  JESVITE. 
Thou art in the right: 
a Valderama. pag. 51.  Father Ignatius doth assuredly and most readily assist all women that are in labour: for this vigilant Pastor doth always accompany the sheep that are great with young, for to help them to be delivered, as it is written in Esay, Foetas ipse portabit, that is to say, he will look to the Ewes, for to have their wool and their lambs.  NOVICE. 
Now here is a passage of Esay most subtilely interpreted, and sure none of the Ancients ever discerned that it was spoken of Ignatius, and of the care which he hath of women with child. But it is not strange that Ignatius should have such a care of good women, for the holy Virgin herself, accompanied with two Angels, made it not squeamish to go and visit a gentle Abbess, that had suffered herself to be gotten with child, and for the preservation of her honour, commanded those two Angels to deliver her of her burden, and to carry it to an Hermit to bring it up, which in time became a Bishop, as it is at large related in the Book of the miracles of the Virgin Mary, printed certain years since at 
b Cum sec. parte Serm. discip. de tempore. Apud joh. Albinum▪ 1612.  Mentz.  JESVITE. 
Father Ignatius taketh not that course, nor hath any need of Angels for the matter: 
c Valderama. ib.  For do but only lay the blessed Father's signet unto the patient, and she will soon be rid of her pain. The only sight of his name hath given eyes to the blind, hands to the maimed, legs to the lame, hath consumed the stone in the kidneys, and very easily brought women to bed.  NOVICE. 
Why this indeed is the very finger of God. But doth he not cast out devils?  JESVITE. 

d Valderama pag. 55.  It happened one night, that the devil had almost strangled him, and twice or thrice he beat him cruelly: but since he had a full revenge of him: For it hath been often seen by experience, that after many prayers have been made, many Saints invoked, many and sundry relics applied, the last remedy hath been the image of blessed Ignatius, laying it on the patient, or one of his signets, showing it unto him, and saying, Permerita B. Ignatii abi hinc Spiritus malign, and presently he departed.  NOVICE. 
Is not this good Saint dead?  JESVITE. 
Yes, that he is, and his body was laid in the earth, whence he is not yet risen again: 
e Idem pag. 89.  But in his Sepulchre was heard most melodious singing: his Sepulchre seemed a new heaven, the Angels made such music there, and for that effect they descended down in squadrons from heaven. Now though no Angel ever appeared unto him in his life time, yet the blessed Virgin, Saint Peter, the eternal Father, and his Son carrying his cross, appeared unto him.  NOVICE. 
Why did no Angels appear to him during his life?  JESVITE. 

f Fol. id. ibid.  It arrived unto him at his death, as it arriveth unto great Potentates of the earth: As long as Kings are in their Palaces and houses of pleasure, the Guard suffer none to enter but men of note, unless it be some necessary attendants: but when the King is dead, and that he is laid on an hearse in the great Hall of the Court, than every one is admitted to come in. As long as Ignatius lived, there was none but Popes, as St. Peter; Empresses, as the Mother of God; or some Sovereign Monarch, as God the Father, and his Son, which had the favour to behold him: but as soon as he was dead, every Courtier belonging to the eternal King was admitted, all the celestial people ran to see him, Angels, Archangels, Thrones, etc.  NOVICE. 
This indeed was admirable, and verily I do not think that the like can be said of any other Institutor of an Order. But tell me, I pray you, was he author of any rule more austere than others that went before him?  JESVITE. 
He desired, 
g Ignat. Ep. de virtute obedien. Sect. 3.  That we should suffer ourselves to be surmounted by other religious Orders, in watching, fasting, and other austerities both in diet and habit, and hath exempted us from singing day and night in the Choir as others do: And that for great reasons: He would not have us subject to singing day and night, 
h Valderama pag. 30. & 31.  Because as the Angel wrestling with jacob, said unto him, Let me go, for behold the day appeareth; to make him consider that he had many droves of sundry kinds of cattle, that he had children in his train, and was to provide meat for some, and drink for others; so that to a man which had such a charge upon him, it was fit the night should be allowed free for contemplation: so it is not possible for us to bestow the day in the Choir, that are to furnish the flock with pasture and clear water.  NOVICE. 
Here is a reason as clear as water, and therefore I see that that was the cause, why he did not think it fit to charge us with such austerity of watching, fasting, and diet, lest by too much weakness of body, we should be made uncapable of the guiding and government of so many Beasts, as are committed unto us.  JESVITE. 
It is right. But in one thing he would have us not to suffer ourselves to be surmounted, but rather that we should surmount all others, And that the true and lawful posterity of our Society should thereby be distinguished, as by their mark.  NOVICE. 
What mark is that I pray you? for I very much desire to carry it, though the heretics should hold it for a mark of the Beast.  JESVITE. 
Thou dost wisely not to regard their prattle, nor that neither of some Politicians as bad as they, who hold that for sottishness, which we account the greatest virtue of all, and that is, 
i Ignat. de obed. virtute, Sect. 3  the renunciation of all will, and all judgement, for to depend wholly upon the judgement and will of another.  NOVICE. 
If by that other you mean God, it is a great impiety to gainsay that we should not altogether subject our will to his will, and our judgement to his judgement; and I hold him for a manifest Heretic that denyeth it.  JESVITE. 
Nay, now thou showest that thou art but a Novice; it is not that which we blame in the Heretics and Politicians, for they confess as much as thou sayest: but by another, we mean our Superiors, whose will our Father 
k Ibid. Sect. 1.  Ignatius would have us hold to be Divine. And we are not to regard, 
l Ibid. Sect. 3.  Whether this Superior hath wisdom, or goodness, or other gifts of God, that our obedience may not in any thing be diminished: or whether he be not capable of great counsel, or whether he be not prudent: because we are to regard, that he holdeth the place of him which cannot be deceived, who will supply any defect he may have of prudence and probity. And it is to be noted, 
m Ibid. Sect. 5.  That your obedience shall be imperfect, if it mount not to that degree, not only to execute the action, which he commandeth you exteriorly, but also that you transform your will into the will of your superior, otherwise it will not merit the name of virtue. And therefore it is, that we read how obedience is better than sacrifice: the reason whereof is delivered by S. Gregory, because in sacrifices the flesh of a thing was offered, and by obedience one offereth his own will, which is an excellent part of the soul.  NOVICE. 
I had thought till now that sacrifice was not to be offered to any but only unto God, which was the cause why I believed that when you spoke of renouncing all a man's will for to obey another, which is, as you teach me now, to sacrifice ones own will, it was not to be done to any but unto God alone.  JESVITE. 
Therein thou wert mistaken, not to regard in the person of thy Superior, jesus Christ himself, who is supreme wisdom, immense goodness, infinite charity, that cannot be deceived, neither will deceive thee. And this we must do according to the instruction of S. 
n Ibid. Sect. 16.  Ignatius, who would not have us question 
o Sect. 12.  whether he that commandeth us, doth it well or ill, Recténe, an secus: for then 
p Sect. 7.  by obedience we render our freewill unto him, from whom we received it. Now, 
Tollet. instruc. sacerd. l. 4. cap. 3. Sect. 4.  if (as Cardinal Tollet teacheth) a simple Countryman, that believeth his Bishop, propounding some Heretical doctrine unto him in the articles of faith, meriteth in believing it, although it be an error, because he is bound to believe until he knoweth that it is repugnant to the Church. Why should not we yield as much to our Superiors; and why should not we hope to merit, if we do that which they command us, without farther inquiry, even when they command evil? It is they that shall answer for it.  NOVICE. 
I wholly submit myself to believe you, that I may not lose the fruit of obedience; and renounce mine own understanding to approve this doctrine, which I would entreat you to declare me somewhat more particularly, in regard that therein consisteth our Proprium quarto modo, our principal mark.  JESVITE. 
I will do it in our Father Ignatius own terms, who hath prescribed unto us, for an article of faith, 
q Ibid. Sect. 18.  How we are to hold for most infallible, that whatsoever our Superior commandeth, is the commandment and will of God, and by consequent, that with all our heart, & with all our consent, we labour to do all that the Superior biddeth, out of a certain blind impetuosity of the will, desirous to obey, without any enquiry at all; as we employ all our consent to believe The Articles of our Faith, and as Abraham did, when God commanded him to offer his son Isaac.  NOVICE. 
This being once granted, as needs it must, seeing the judgement of our Father Ignatius is divine, nothing shall be impossible to our Society: and as long as there are those which have vowed this obedience, so long shall we have men capable to execute the most difficult and hazardous enterprises. But be pleased, I pray, to tell me whom we are to take for our superiors, which have this power over us.  JESVITE. 
Blessed Ignatius shall answer thee himself; 
r Ibid. Sect. 20.  That which I have said of obedience, equally appertaineth to private persons towards their nearest superiors: as to Rectors of Colleges, and such as are ordained for Precedents in each place towards their Provincials; to Provincials, towards their General: to the General, towards him, whom God hath established over him, namely his Vicar upon earth.  NOVICE. 
What are we to believe of this Vicar, which is our holy Father the Pope?  JESVITE. 
That he is the universal Monarch of the whole Church; her head, her spouse, and consequently above her. That he is the fundamental stone, of which Esay speaketh, saying; 
s Esay 28. 16.  I will send into Zion a stone, a tried stone, a precious corner stone, a sure foundation, he that believeth shall not make haste. For although the Apostles 
t 1 Pet. 2. 6.  S. Peter, and 
u Rom. 9 33.  S. Paul have applied it to Christ, yet so it is, that it is spoken there of a foundation after a foundation, of the second foundation, not of the first, as Cardinal 
x Praesat in lib. de sum. Pontif. Item in eod. lib. per totum. & de council. lib. 2. ●. 17  Bellarmine learnedly observeth.  NOVICE. 
Must it be understood that the holy Father is above the whole Church, both in spiritual and temporal things?  JESVITE. 
It must: howbeit with this moderation, whereof we make use to content the scrupulous; that temporal things depend on him, so far forth as they serve to spiritual, and that for the good of them the Pope 
y Bellar. de pontiff. lib. 5. cap. 6. §. Explicanda.  hath sovereign power to dispose of the temporal estates of all Christians: Because 
z Ibid. cap. 7. §. Prima ratio.  the Civil power is subject to the Spiritual, and every superior may command his inferior.  NOVICE. 
Do you apply this to Kings and Kingdoms?  JESVITE. 
It is to that use for which this doctrine chiefly serveth, and it needeth no further explication, seeing that so many effects have sufficiently declared the application thereof.  NOVICE. 
ay, but yet I would desire you to furnish me with some Maxims for the ease of my memory, according as they have been registered by the most approved Authors of our Society.  JESVITE. 
With all mine heart: And in the first place Cardinal 
a Desum. Pont. lib. 5. cap. 7. Sect. Item potest  Bellarmine shall teach thee, That the spiritual power may depose Princes, and place others in their steads, when as it cannot otherwise conserve its spiritual estate. And Father Suarez, 
b Defen. ●id. Cath lib. 3. cap. 23. §. 10.  That the power of the Pope extendeth to the repression of Kings by temper all pains, and by privation of their Kingdoms when necessity requireth. Also, 
c Ibid. §. 18.  That the Pope hath as much power over temporal Princes, yea over such as are absolute and sovereign, as over the other faithful or baptised Christians, not only to repress them by censuring their faults, but also to punish them with temporal and corporal pains. Further, That this power is much more necessary for the repression of Princes, then of subjects.  NOVICE. 
This it may be is meant of heretical Princes.  JESVITE. 
Indeed it is first meant of them. And if our Catholics in England, and other places, had as much power as they have right, they would not endure heretical Princes, as they are constrained to do, till such time as opportunity shall serve to free themselves from them: for otherwise they are taught by us, that 
e Bellar. de sum▪ Pont. lib. 5. cap. 7 Sect. Praeterea.  to suffer an heretical or infidel Prince, who laboureth to draw men unto his Sect, is to expose Religion unto evident peril, which Christians ought not to do. And Father 
f Vbisupr. §. 21  Suarez worthily proveth, That it appertaineth unto the Pope to defend the subjects of an heretical Prince, and that by his power he may deprive such a Prince of his Kingdom, chase him out of it, & absolve his subjects from their oath of allegiance. And herewith agreeth Father Gregory of Valentia, writing 
g Tom. 3. Disp. in Thom. disp. 1. ●. 12. punct. 2.  That temporal domination and superiority over subjects, by the sentence of the Pope may be taken away from Heretics: And the reason of it is, That if they may be deprived of their lives, much more of their estates, and consequently of all superiority over others; and that they which are excommunicated for Heresy, incurre de facto the deprivation of politic power, and that their subjects are not only absolved from their oath of allegiance, but are also forbidden to keep it: And that if the judge hath not yet pronounced the sentence of Excommunication, this pain is nevertheless incurred, if the crime of Heresy be so notorious that it cannot be hid; and than it is lawful for the subject to deny obedience to his heretical Lord, much less is he bound thereunto.  NOVICE. 
Truly these are notable Maxims, insomuch that although the Pope hath not pronounced express sentence of Excommunication against the Kings of Great Britain, of Denmark, and others such like, and though their subjects are not expressly forbidden to obey them, yet now I learn of you, for to teach them upon occasion, that it is in their liberty, either to do, or not to do it, without scruple of conscience.  JESVITE. 
I have given thee for it the very words of our Masters.  NOVICE. 
But do they extend this power also against Catholic Kings and Princes.  JESVITE. 
They do: for Father Suarez conjoineth him that is perverse in his manners, with the heretical Prince. And Cardinal Bellarmine cleareth thee of all doubt, 
h Vbisup. Sect. Alterum.  The Prince (saith he) when he is Catholic in faith and belief, but of such evil manners, that he is hurtful unto Religion, or to the Church, may be removed, and reduced to the rank of other sheep, by the Pastor of the Church.  NOVICE. 
May this be done in any other case?  JESVITE. 
The 
i Bellar. lib. 5 cap. 7. Sect. Tertium.  Pope may also command Kings to punish Heretics and schismatics; and if they do it not, he may constrain them by Excommunication. Now I taught thee before the consequences of Excommunication, which we have sufficiently demonstrated in the proceedings against Henry the third King of France, concerning whom Charles Scribanius one of our principal Fathers at Antwerp, in his 
k Amphith. honoris, cap. 12.  Amphitheatre of Honour, thus refuted those which found fault with the Pope's evill-entreating him. If (saith he) a Denis, a Machanidas, an Aristotimus, monsters of ages, should oppress France, shall there be no high Bishop found so hardy as to animate a Dion, a Timolcon, a Philopoemon, an Helematus? If more monsters held the Commonwealth in captivity, shall no Thrasibulus set to an helping hand? The violence of Tarquin in the bed of Collatine gave a just cause, and shall there none be met withal to depose and abolish out of France, a tyrant King, that oppresseth the liberty, & c? Shall there not some swordman at least rise up against this beast? No Pope that will deliver so noble a Kingdom?  NOVICE. 
It seemeth to me, that they of our Society which answered Anti-Coton, deny Charles Scribanius to be the Author of that Book: and albeit Father 
l Resp. ad Antic. cap. 3. pag. 48.  Eudaemono-Iohannes confesseth that our Society is much indebted to the Author, for defending it with so learned a volume, yet he maintaineth, how Anti-Coton cannot prove his conjecture, that Scribanius was the Author of it, by any evidence.  JESVITE. 
Therein he was deceived: for by the Index of the Books of our Society, composed by Father Ribadeneira, he shall find that Charles Scribanius hath showed what knowledge he had in humane learning, by his books of the Amphitheatre of Honour, against the accusations of the Caluinists.  NOVICE. 
Are we the subjects of Princes where we were borne, or where we live?  JESVITE. 
Of neither: for we are Clerks.  NOVICE. 
Doth it necessarily follow, that if we be Clerks, than we are not their subjects?  JESVITE. 
Yes, very clearly: For it cannot be proved (saith our 
n De Clericis. lib. 5. cap 30. Sect. Quarto obijciunt.  Bellarmine) that the Kings of this age are lawful superiors and judges of Clerks, if by the same mean it be not proved, that children are above their fathers, sheep above their pastor, things temporal above spiritual.  NOVICE. 
But is it not to be understood of spiritual things only, that Clerks are not subject to secular Princes?  NOVICE. 
Not only (saith the same 
o De Clericis lib. 2. cap. 17. Sect. Ad primam  Author,) in spiritual things, but also in temporal, is the Priest to be governed by his Ecclesiastical superior: and it cannot be, that in temporal things he should acknowledge the secular Prince, because no man can serve two Masters. And as Father 
p Defence. contra Ang. lib. 4. cap. 17. Sect. 16. & 18.  Suarez writeth, The civil Laws of Princes and Magistrates do not oblige Clerks, neither as touching the power of constraint, nor as touching the power of direction, by force of the laical jurisdiction, only they oblige them by force of reason: nor can Kings oblige Clerks to those laws particularly imposed. Now we understand obligation by force of reason, when the authority of the Canons ordaineth, that such laws are to be observed by Clerks: but they are free from the virtue and proper obligation of such laws. The same man 
q Ibid. lib. 4. cap. 9 Sect. 17. & 18.  after he hath proved that Clerks were committed to Peter, draweth this necessary consequence from those words of our Saviour, No man can serve two Masters, Mat. 6. that Clerks are exempted from the temporal jurisdiction of Princes, iure divino: because the same moral impotence noted in those words, He shall hate the one, and love the other; he shall cleave to the one, & despise the other, would be found, if Clerks were subjects according to the body, both to the pope and to the King. Whence he evidently concludeth, that Clerks are absolutely exempted from the temporal jurisdiction of princes, by reason that that jurisdiction is exercised towards subjects in regard of the body, and consequently in regard of all things which are ordained for a convenient conservation of the body: if Clerks than be exempted from the jurisdiction of Princes as touching their bodies, certainly they are exempted from their temporal jurisdiction.  NOVICE. 
Doth it not follow now of this, that so many ecclesiastics as are made in a Kingdom or Commonwealth, so many subjects is the Prince deprived of?  JESVITE. 
Cardinal 
r De Clericis lib. 1. cap. 38. Sect. Quarto obijciunt.  Bellarmine teacheth, that as he which transferreth his dwelling into another town, or province, ceaseth to be the subject of that prince under whose domination he was before, without doing him wrong: So Princes have no reason to complain, if they be deprived spite of their teeth, of the right which they had upon Clerks, before they were Clerks, because he useth but his own right, that chooseth an estate, which he thinketh most convenient for him, although by accident it followeth thereupon, that the Prince be deprived of his subject.  NOVICE. 
I would be loath that all Princes should know this secret: for from thence I learn, that they have a State within their State, no more depending on them, then that of France doth on that of England. And that their subjects without stirring out of their Countries, there enjoying their estates, may exempt themselves from their subjection: and by other Maxims, that they may also make themselves their superiors, even in temporal things, though indirectly.  JESVITE. 
Thou sayest right, and understandest the case well. For iure ordinario, as Father 
s Defence fid. contra Ang. lib. 3. cap. 17.  Suarez will teach thee, not only the Pope, but the Bishop likewise is the King's superior, and every King is subject to his Bishop in spiritual things, if he be not exempted from it by the pope, and immediately received under his protection and jurisdiction. Now temporal subjection necessarily followeth spiritual, as we have declared before. For as the same man teacheth, 
t Eiusdem lib. cap. 23. Sect. 18. & 20.  If the Church could not punish those that are spiritually subject, with temporal pains, they would soon contemn the spiritual: and that would fall out which is spoken of in the Proverbs, chap. 29. vers. 15. The child which is left to his own will confoundeth his mother. Whence would ensue, that the state of Christendom would not be well ordered, nor had been sufficiently provided for, if the Church had not power to constrain such rebels, as will not obey her censures. And it must not be said, that the vengeance of crimes appertaineth to secular Princes, and that it is enough that they have this power, because they themselves may offend, and have need of correction. And further, because this vengeance doth not of itself appertain to the civil Magistrate, but so far forth as the faults are contrary to civil ends, the peace of the Commonwealth, and humane justice: but to punish them as contrary to Religion, and the salvation of souls, that of itself appertaineth to the Ecclesiastical power, unto which Principally appertaineth the faculty of using temporal pains for such corrections: which power is much more necessary for the repression of Princes, then of their Subjects.  NOVICE. 
You teach me great mysteries, which I should not easily have apprehended without your direction, and have made me to see, that they which will betake themselves to our Order must subject their understanding by the vow of blind obedience. But declare unto me, I pray you, the ground of the exemption of Clerks from the subjection of Princes in the States where they were borne.  JESVITE. 
Why it is grounded upon the very law of Nature itself, 
u Bellarm. de Clericis lib. 1. cap. 29. Sect. Alterum.  For the Ecclesiastical power, which is spiritual, is in consequence by nature above the secular, and therefore when need requireth, can direct, judge, and correct it: but there is no reason that permitteth the secular to direct, judge, or correct the spiritual.  NOVICE. 
ay but if the election, which one may make of an Ecclesiastical estate, doth not exempt the servant from the subjection of his Lord, why should the same estate deprive the King, Prince, or Commonwealth of their subjects?  JESVITE. 
The 
x Bellarm. de Cleric. lib. 1. cap. 30. Sect. quarto obijciunt.  tie which is between the Lord and the servant is all in all far greater than that which is between the Prince and the Subject: And that is the reason why clericature exempteth the Subject from the subjection of the Prince, or from the civil power, yea though the superior opposeth it, but not the servant from the power of his lord Cardinal Bellarmin saith as much of the obligation between the debtor and the creditor.  NOVICE. 
If it be so, may a Clerk, whatsoever he doth or undertaketh, even against the very persons of Princes themselves, be guilty of humane treason?  JESVITE. 
Father 
y Aphoris Confess. Tit. Clericus.  Emanuel Sa hath satisfied this question in few words: The rebellion, saith he, of a Clerk against his Prince is not treason, because he is not his subject.  NOVICE. 
I think those words were left out in the edition of Paris.  JESVITE. 
They were indeed, because at that time this matter was much stirred in by certain Politicians, who a great coil about it; howbeit they continue still in the editions of Antwerp and Cullen. But say he had not written it, it followeth well enough from this Maxim, whereof we are agreed, that Clerks are not the subjects of Princes, nor Princes, in regard of them, superior powers. And then 
z Suarez. Defence. fid. ●●b 4. cap. 15. Sect. 1. 9 & 10.  It is a general rule, that Ecclesiastical persons are exempted from the secular jurisdiction, not only in Ecclesiastical crimes, but also in civil, which cannot be denied, saith Father Suarez, without denying a principle of faith. And so general, that it suffereth not, according to him, any exception of crime whatsoever. Now if it be objected, That in some Kingdoms, certain crimes of Clerks are excepted, which the civil Magistrate may take knowledge of, as the crime of high treason, of coining false money, etc. That is not by common right, but by a particular privilege, which Kings have received from the Pope; for there is no King nor secular Prince that can give it.  NOVICE. 
But the Apostles, and the first Ministers of the Christian Church, subjected themselves to Kings and Princes, paid them tribute, and never went about to depose them.  JESVITE. 
The times are to be distinguished: 
a Bellarm. de Pont lib. ●. cap. 7. Sect. Quod si.  For if the Christians did not in times past depose Nero, Dioclesian, julian the Apostata, Valens the Arrian, and such like, it was because they wanted temporal forces; for otherwise by right they might, seeing that the Apostle in the 1. to the Cor. chap. 6. commandeth that new judges be established amongst the Christian, to the end that the Christians might not be constrained to plead before a judge that was a persecutor of Christ, so would he have commanded new Kings and Princes to have been made for the same reason, if they had had power enough in their hands.  NOVICE. 
But why did not they use cunning where power wanted?  JESVITE. 
It 
b Mariana de Reg. lib. 1. cap. 6.  was expedient then, that the foundations of the Church should be laid in patience, and suffering of death; with so much the more miracle, that it grew the greater being oppressed, and diminishing in number, yet every day increased. Moreover in those times it was not expedient to do all, that law and right permitted.  NOVICE. 
What do law and right permit according to the doctrine of our Society?  JESVITE. 
In all memory of men, such as have undertaken the kill of Tyrants, have ever been held in high estimation.  NOVICE. 
Whom mean you by tyrants that may be killed?  JESVITE. 
The Theologians, saith Father 
c Def▪ fid. lib. 6. cap. 3. Sect. 1.  Suarez, thus distinguish Tyrants; the first sort is of those, which by force & injustly, without all title, occupy a Kingdom, which truly are neither Kings nor Lords, but only hold the place, and are as it were the shadows of them. The other sort is of those, which though they be true Lords, and possess the Kingdom with a just title, yet as touching their carriage, and manner of government, reign tyrannically, namely, because that either neglecting the public good, they convert all to their own particular commodity, or injustly afflict their subjects with spoiling, kill, and perverting, or injuriously commit such things, or the like, publicly and frequently.  NOVICE. 
May one with a good conscience kill both the one and other of these Tyrants?  JESVITE. 
Of the first sort no man doubteth: 
d Marian. de Reg lib. 1. cap. 6.  For all Theologians and Philosophers agree that they may be killed, deprived of their lives, and Principalities, by any one whosoever. For seeing that such a one rightly carrieth the name of a Tyrant, and hath put on the humour of one, let him at any rate be taken away, and despoiled of the power which he hath usurped by violence. So by good right Ahud having insinuated himself by presents into the favour of Eglon King of the Moabites, he killed him with the stab of a poniard in his belly, and delivered his Countrymen from a cruel servitude. Father Suarez defendeth this opinion as the most common and received, 
e Defence cathol▪ lib 6. cap. 4. Sect. 7.  That such a Tyrant may be killed by any private person whatsoever, that is a member of the State, which suffereth under the tyranny, if otherwise it cannot be delivered from it. And to that which Saint Augustin saith in the first Book of The City of God, how it is not lawful to kill any person without public administration, he answereth learnedly; That a private man, which killeth such a Tyrant, doth it not without public administration, because he doth it either by the authority of the Commonwealth, tacitly consenting thereto; or he doth it by the authority of God, who by the law of nature hath given unto every one power to defend himself and his Commonwealth from the violence which is done them by such a tyrant.  NOVICE. 
But what say you of Kings and Princes that are lawful, but yet administer tyrannically as touching their carriage?  JESVITE. 
The 
* Vbi▪ sup. Sect. 2  present question regardeth chiefly such a Prince, and the King of England (as Suarez saith) spoke also of such Princes, because we hold them in the rank of lawful Princes. Father Mariana, having used all the ordinary precautions, wherewithal I will hereafter instruct thee, came at length to this, not to leave that power of killing such a Prince in the pleasure of any private man whatsoever, Unless the common voice of the people be such, and that grave and understanding men have been consulted with upon it. For in that case he judged, that it would be good for humane affairs, if valiant and courageous men were found, that despising their own proper safety and lives, would for the liberty of their Country, and savouring the public wishes, deliver it from the Tyrant.  NOVICE. 
Is this opinion approved?  JESVITE. 
The stir which our Adversaries made about it, especially in France, where they insisted upon those words. as the causes of attempts upon their Kings, and affirmed, that Mariana by grave and understanding men consulted with upon it▪ meant Confessors, and especially those of our Society, giving them all power over the lives of Kings, hath been the cause that we were constrained to qualify that saying a little: and although Mariana's book had passed for currant, and had been published according to order by permission of the superiors, yet at the instance of the Fathers of our Society, which in France found themselves in trouble about it, the General 
f Apud Eudaem. in Res. ad Antic. cap. 1.  Aquaviva made a De●ree, whereby he forbade, but without naming Mariana, to teach either by word of mouth, or writing, that it was lawful for any person whatsoever, under any pretext of tyranny that might be, to kill Kings, or to plot their death. Father Eudaemono-Iohannes writing against the 
g Ibid. pag. 32.  Wolf (as he calleth him) of Chichester, hath refuted this opinion of Mariana, howbeit with this excuse of him, that he wrote it not as an Oracle, but as a man that delivered his opinion with doubt; nevertheless he saith, that all the rest of the Jesuits disallowed it.  NOVICE. 
Teach me then, I pray you, what others say that speak best of it.  JESVITE. 
I cannot do it better than by the doctrine of Father Suarez, who answering the King of England upon this matter, spoke the most correctedly he could. He 
h Defence. fid. lib. 6. cap. 4. Sect. 2.  holdeth then this Maxim for resolved, that the lawful Prince ruling tyrannically, or for any crime whatsoever, cannot be killed by any private authority.  NOVICE. 
Doth he mean this in any case whatsoever?  JESVITE. 
There are but three cases, which may be considered in it. Either 
i Ibid. Sect. 5.  the little of just vengeance and punishment, or the title of just defence of himself, or the title of just defence of the Commonwealth. The first title appertaineth to no private man. As touching the title of a just public or particular defence, distinction must be used, and consideration had, whether a man defendeth himself or the Commonwealth: if himself, whether it be his life, his members, some grievous mutilation of his body, or his goods. For it is not lawful to kill his King doing violence for his goods. But if there be question of the defence of his own life, which the King would take away from him by violence, then, ordinarily it is lawful for the subject to defend himself, although the death of the Prince doth thereof ensue: because the right of the conservation of a man's own life is the greatest of all others; and then the Prince is not in any necessity that obligeth the subject to lose his life for him, who voluntarily and injustly thrusteth himself into that peril.  NOVICE. 
But may not one from thence draw that consequence, which Mariana maketh? If thou seest (saith he) 
k De Reg. lib. 1. cap. 6. pag. 51.  thy Mother, or thy-dearest Wife vexed in thy presence, and dost not succour them being able, shalt thou not be cruel, and incur the reproach of cowardice and impiety? and wilt thou let thy Country be vexed and tormented by a Tyrant at his pleasure, unto which we owe more than to our parents?  JESVITE. 
The consequence is good in the like case. For (saith Father 
l Ibid. ubi supra lib. 6. cap. 4. Sect. 6.  Suarez) grant that the King doth actually set upon the City for to ruin it injustly, or to kill the Citizens, or some such like thing, than it shall be lawful to resist the Prince, even in killing him, if the defence cannot otherways be made. For if it be lawful to do it for a man's own life, much more for the public good, because a City or Commonwealth doth then make a just defensive war against an injust oppressor, though its own proper King, and so every Citizen as a member of the Commonwealth, and moved by it either expressly or tacitly, may defend the Commonwealth in that conflict, in any manner that he can. But it is otherwise of a King that reigneth in peace, and that vexeth the Commonwealth, and is hurtful unto it by other means, for then there is no place for defence by force, or for plots against the life of the King; because the Commonwealth doth not then suffer any actual violence, which it were lawful to repel with violence.  NOVICE. 
What must be done then in this case, where the Prince otherwise lawful, cometh to such a pass, That he ruineth the Commonwealth, spoileth men of their goods, despiseth Religion, and the public Laws, maketh a virtue of pride, and holdeth impiety against God to be the greatest valour?  JESVITE. 
Thou knowest what Father 
m De Reg. & Re. Inst. lib. 1. cap. 6. pag. 59 & 6.  Mariana, from whom thou hadst this question, bringeth for answer thereunto, namely, That it is not to be dissembled, but the surest means to remedy it, is the public way of Assemblies, wherein by a common consent may be deliberated what shall be done. The Prince shall first be admonished, and if he reject the medicine, and that there resteth no farther hope of amendment, the sentence being pronounced, it shall be lawful for the Commonwealth to deny him obedience: and because that war will necessarily ensue thereupon, arms must be taken up, money raised, and if otherwise it cannot be done, by the right of defence the Commonwealth, by its own proper authority, or by a greater, may kill the Prince declared a public enemy.  NOVICE. 
But is not this a private opinion of that Father, which is not to be followed.  JESVITE. 
No: for if he had not proceeded farther, none of ours would ever have contradicted him. Father 
n Def. fid. lib. 6. cap. 4. Sect. 15.  Suarez teacheth the same doctrine very amply, whereof behold here the first ground, which is, That if a lawful King doth govern tyrannically, and that the King doom hath no other mean of defence, but by deposing and expelling the King, the whole Commonwealth, by a common consent of the Towns and principal persons of the Kingdom, may depose the King, as well by virtue of the law of Nature, whereby it is permitted to repel force with force, as because that necessary case of the proper conservation of the commonwealth, is always held to be excepted in that first accord, by which the Commonwealth transferred its power to the King.  NOVICE. 
Doth it follow hereupon that the Commonwealth hath power to put this King to death?  JESVITE. 
That 
o Ibid. Sect. 18.  ground being laid, we must say, that after the sentence of condemnation, touching the deprivation of the Kingdom, given by a lawful power: or (that which is all one) after a declaratory sentence of the crime, which of right hath imposed such a pain, he which hath pronounced the sentence, or he unto whom he hath given commission to execute it, may deprive the King of the Kingdom, even by putting him to death, if otherwise he cannot, or if the just sentence doth also extend to that pain. Howbeit the deposed King cannot be killed by any private person whatsoever, no nor be expelled by force, till he be commanded unto it, or that the general commission be declared by sentence, or of right. The first part evidently followeth upon that precedent principle: for he that may justly condemn any one, may likewise execute the sentence either by himself, or by helps necessary thereunto: otherwise that power would be frustratory, in being able to decide the right, without the ability of an efficacious constraint. And as the minister of a King doth well to kill a man by the King's commandment, because that then he executeth the King's power rather than his own: so when the Commonwealth may justly depose the King, the ministers thereof do well to constrain the King, or to kill him, if it be necessary, because than they do it no longer by private, but by public authority. And therefore Soto said well, That although it be not lawful for any private man whatsoever to kill him that is a Tyrant in his government, yet when the sentence is given, one may establish for the minister of the execution thereof whomsoever one will.  NOVICE. 
But what meaneth Mariana by that speech, where he saith, By the authority of the Commonwealth, or of a greater: what is that greater?  JESVITE. 
He meaneth that which we all hold for most certain, namely, that that 
p Ibid. Sect. 17.  power appertaineth to the Pope, as to the superior, having jurisdiction to correct Kings: yea such as are sovereign as well as their subjects. Now though the Commonwealth or Kingdom considered in its own nature, and as it was amongst the Gentiles, or as it is at this present amongst them, hath the power, as we have said, to defend itself from a tyrant King, and for that effect to depose him, if it be necessary: yet Christian Kingdoms, as touching that point, have some dependence on the sovereign Bishop. First, because the Pope may forbid a Kingdom to depose the King without his knowledge and advice, and unless he hath first been informed of the cause, etc. Whereupon we read in Histories, that always in such cases Kingdoms have consulted with the Pope, or have even implored him to depose unworthy or tyrant kings, as we have declared of Childeric King of France in the time of Pope Zacharie, etc. Secondly, the Christian kingdom dependeth also on the Pope in this, That the Pope may not only counsel, or consent, that the kingdom may depose the King, which is pernicious to it, but may also command and constrain it to do it, when he judgeth it necessary for the spiritual safety of the kingdom, but especially to avoid heresies and schisms.  NOVICE. 
If the holy Father▪ having consented to the deposition of a King, or having ordained it, yet doth not declare himself for the execution thereof, shall it be lawful for the first Prince, that will, to make war upon him, and invade his kingdom?  JESVITE. 
No. 
q Ibid. Sect. 19  But then his lawful successor, if he be a Catholic, hath that power; or if he neglect it, or that there be none; the Cominalty of the kingdom shall succeed him, provided they be Catholics, and if they crave assistance of other Princes, they may assist them: howbeit if the Pope give other King's power to invade the kingdom, they may justly do it, because than they shall neither want just cause nor power.  NOVICE. 
What shall I answer unto those, which allege David that would not kill Saul, but caused the Amalekite to be put to death for vaunting that he had slain him: which object the mischiefs arriving unto the Common-weath by such facts: which say that the reverence of subjects towards their Princes is in danger, if once they be persuaded that they may punish their faults; and that under such pretexts the public peace shall often be disturbed by seditions and commotions, one part of the people arming themselves against the other, etc.  JESVITE. 
So they dispute which take the tyrant's part, saith our 
r De Rege lib. 1. pag. 57  Mariana, but the advocates for the people produce as many, and as great reasons for them. For the Commonwealth, from whom the Royal power took its original, may according to the necessity of the case call their King in question, and if he reject the remedy, they may despoil him of his kingdom: for they have not transferred their right in such manner to the Prince, but that they have reserved a greater power unto themselves. Cardinal 
s De Concil. lib 2 cap. 16. & 19  Bellarmine teacheth the same, That in the kingdoms of men the power of the King cometh from the people, because the people made the King, which otherwise had been a private man like another. And that if he degenerate into a tyrant, albeit he be the head of the kingdom, he may notwithstanding be deposed by the people, who may elect another. He commendeth 
t Recog. lib de La●cis §. Addo.  also that which Navarrus saith, How the people never make such a transport of their power to the King, that they do not reserve it in habitude, to reassume it in certain cases.  NOVICE. 
What shall I answer unto those, which allege the decree of the Council of Constance, condemning this proposition; That the tyrant may and aught to be killed by any one of his subjects whatsoever, not only by open force, but by secret practices and fraud.  JESVITE. 
There be answers enough, for as 
u Vbi supra. pag. 62.  Mariana saith, I do not find that Pope Martin the fifth approved that Decree, nor Eugenius or his successors. But Father Suarez, without wronging the Council, speaketh thus to the King of England, Where do you find in the acts of the Council of Constance, Princes excommunicated by the Pope, or degraded, or this other particle, By his subjects, or any other whatsoever? Seeing then that the addition of such particles to the proposition giveth it a divers sense, it is an illusory inference to attribute such a proposition unto that Council.  NOVICE. 
And what shall I answer if that be objected unto me, which Saint Paul saith, Let every person be subject to the higher powers?  JESVITE. 
That Saint Paul 
x Suarez. ubi supra Sect. 20.  never added, That every one should be subject to powers excommunicated, or deposed by the Pope; And that the one cannot be inferred from the other, seeing they are diverse things, nay mere contraries; for a deposed King is no longer an higher power. And as Cardinal Bellarmine 
y Contra Barclayum cap. 3.  introduceth the Pope answering the people, which would continue in the obedience of the deposed King; I do not free thee either from the natural, or divine commandment, when I absolve thee from the tie of obedience: for I do not permit that thou shouldest▪ not obey thy King, which were against the divine Law, but I make him that was thy King not to be so any longer: as he that setteth a servant at liberty, doth not agree that the servant should not be tied to obey his Lord, which would be against the divine Law, but he dealeth so, that he hath no Lord any longer to obey.  NOVICE. 
It followeth then, that jaques Clement, which killed Henry the third King of France, did not kill his King, but only a private man, seeing the Pope had excommunicated him, and exposed his Kingdom as a prey.  JESVITE. 
The consequence is necessary. Also 
z De Reg. lib. 1. cap. 6. pag. 53. & 54.  Mariana saith, That that young man of a simple spirit, and weak body, but in whom a greater virtue, Vis maior, had confirmed strength and courage, got himself no small renown by killing that King. That it was a memorable act: and he accuseth them of barbarousness and cruelty, feritatis & sevitiae, that thronging in gave so many blows to a man that was dead before: and he assureth, that in his face it might have been read, how joyful and glad he was, amidst his blows and wounds, that with his blood he had bought the liberty of his Country. For he had learned of Divines, with whom he had consulted, that the: Tyrant might justly be killed.  NOVICE. 
Is it lawful to kill the Tyrant with poison, or mortiferous herbs?  JESVITE. 
We 
a Mariana de Reg lib. 1. cap. 7. per totum.  know that it hath been often done, nor are we to think, that any man, which is assured to kill him, neglecting a mean so fairly offered to dispatch him, will stay the advice of Divines, and rather make use of steel, considering the danger that way is less, the hope of impunity more, and the public joy much increased, the enemy being killed, and the author and architect of the public liberty preserved.  NOVICE. 
The question is not of that which men would do, but of that which may be justly done.  JESVITE. 
There be arguments on either side: For what difference is there, whether thou killest him with poison or with steel? There be many examples both ancient and modern of enemies killed this way. Indeed it is a difficult thing to poison a Prince, but if a fit occasion present itself, who is there, so sharp-witted, or clear-sighted, that can show any difference between the one and the other death? I do not deny but that these arguments are of great force, howbeit I deny that one may justly kill him with poison, whom, we have said, may be killed by fraud.  NOVICE. 
Why so?  JESVITE. 
Because Christians have thought it to be an inhuman thing in presenting men with poison, either in meat or drink, to make them the instruments of their own death, as if one should constrain them to stab themselves with their own hands.  NOVICE. 
Is there no way to remedy this, and in the mean time to make use of poison without scruple of conscience?  JESVITE. 
There is. And this is the moderation which I would bring unto it. That he, whom we would have killed, be not constrained to be the instrument himself of sending down the poison into his own bowels, but that it be applied outwardly by another, without the help of him that is to be killed. Which may be done when the force of the poison is so great, that the robe, or seat whereupon one sitteth being infected with it, hath the power to kill him; which I have read hath been used by some Moor Kings towards other Princes.  NOVICE. 
I find myself sufficiently instructed herein. But calling to mind that which you decided heretofore, How the Pope may constrain Kings by excommunication to punish Heretics and Schismatics, I would pray you to tell me, whether it be lawful for a King to permit diversity of religions in a Kingdom, and if he hath permitted or tolerated it, whether he ought to continue it?  JESVITE. 
The Commonwealth cannot subsist, where the Citizens do not agree in religion. In one house the Wife doth never agree with a concubine, and in a City or Province it is not well done to tolerate a false religion with the true. For to what end serveth this profane liberty whereby the people are brought to shake off all fear? unless it be, that religion being violated, the order of Priesthood abased, and Churches spoilt, this fire gaining farther and farther, cometh at length to consume even the very Nobility itself.  NOVICE. 
What must be done then?  JESVITE. 
Princes 
b Mariana lib. 1. cap. 2. de Reg. in●●it.  are to be admonished and exhorted, That if they desire to have their affairs prosper, they must repress heresy at the beginning, and stifle the growing Fury in the cradle, to the end they may not too late repent their passed negligence: Let the Prince fear, lest after the course of this life he be not condemned as culpable of forsaking his charge, and so consequently of a most grievous crime, and infinite mischiefs; and that he be not very justly punished for neglecting the public and particular good.  NOVICE. 
This being well urged to Catholic Princes, they whom we hold for Heretics, cannot think themselves safe in a kingdom, whose Prince maketh account of such admonitions.  JESVITE. 
I will tell thee in few words what father 
c Theol Scholar part. 2. Tom. 2. Tract. 1. cap. 16▪ q. 4.  Becan teacheth hereupon. First, that liberty of Religion is altogether unlawful and repugnant to the Law of God. Secondly, that it is pernicious to the Commonwealth. Thirdly, that the Prince ought not to command, approve, or introduce it, but rather by all means, if commodiously it may be done, impeach and extirp it. Fourthly, if commodiously it cannot be done, but with great prejudice to the Commonwealth, he may tolerate it for a time. Lastly, that if it be so tolerated, and that thereupon an accord be made, he must observe it.  NOVICE. 
Doth not this last clause make well for those, who have their Kings perpetual and irrevocable Edicts for it?  JESVITE. 
First of all we say that this toleration ought not to be but for a time. Secondly, that though in words we give the lie to such as charge us for saying, that faith is not to be kept with heretics: yet in effect we have always reserved two means for Catholic Princes and Commonwealths to break with them: because whatsoever they do, or promise, we say, that 
d Becanus ubi supra. q. 6.  they do not grant▪ security unto Heretics, but only against unjust violence, always excepting justice, and the execution of right: and by this means was john Hus and his companion caught: for whatsoever safe conduct was given him against unjust violence, that made nothing to save him from the fire, which he had justly merited. The other mean is, that we let Princes know, 
e Becan Ibid.  How when there are two Princes, whose judgements and tribunals are different, and that the one is inferior to the other; the inferior, whatsoever he promiseth, cannot hinder the superior from the execution of his jurisdiction, and therefore he is quit of his promise, because he hath done all that he can. Now the Pope being the superior of all Christian Princes principally, he may, notwithstanding any promise of theirs, exercise his jurisdiction in their Kingdoms. And forasmuch 
f Suarez Desen. fid. lib 4▪ cap. 22.  as Christian kings not only as touching their persons, but also as touching their Royal power; not only as men, but also as Kings, are under his power. It is then in him to direct them in the use of their power, and to command, forbid, or hinder them in any thing which he shall see convenient for the spiritual good of the Church. And so, he may amend and correct the civil laws, when they are not agreeable to good manners, make others, or command Princes to revoke and reform them. This being, there is no Edict can hold good, when opportunity serveth, and that Kings will obey the Pope, as they ought.  NOVICE. 
It were an hard thing to draw this obedience from some any Kings, that have such several and diverse interests, whereby they are governed in these matters; wherefore me thinks it were good for that purpose, there were one only King, which might be the Superior of all the rest of the whole world, as there is one Pope above all Bishops. For those two agreeing, we should have a dainty harmony, though not very pleasing to the ears of the Heretics.  JESVITE. 
Cardinal Bellarmine hath thus spoken of it, 
g Bellar. de Pont. lib. 1. cap. 9  Me thinks it were very expedient, if it could be effected without injustice and wars, that all Provinces of the world were governed by one sovereign King in politic matters: especially if this sovereign Monarch had under him, not Deputies and Viceroys, but▪ true princes, as the Pope hath under him▪ true Bishops. We travel with all our power to attain hereunto.  NOVICE. 
If this could once be brought about, to whom should we give our voices for that universal Monarchy?  JESVITE. 
Nay, now thou touchest a shrewd point I tell thee, and which is not fit to be diwlged, for fear lest they, which shall see themselves excluded, do mainly oppose it; and therefore it must be kept secret, as a most reserved article. Howbeit for thine own particular content, read the Preface of our good friend Henry Doerhangk professor of the Spanish, Italian, and French Tongues at Cullen, upon his Spanish Grammar, which will teach thee what hope thou art to have in the matter: Look here is the Book printed by Peter Brachel, 1614 Read this clause.  NOVICE. 
All the people of the earth do see that the Name of God is called upon by the Spaniards, that is to say, that God is in the midst of them, and is their protector, which is the reason why all men fear and tremble under them. And I doubt not, if they continue so constant and zealous to amplify and defend true Religion and piety, to observe both divine and humane Laws so strictly, and to abstain from the most enormous sins, but that by the blessing of God they shall possess the Monarchy of the whole world, and subject all countries, people and nations under the most sweet and glorious yoke of Christ, and then shall they accomplish that which our Lord and Saviour said, And there shall be but one shepherd, and but one fold.  JESVITE. 
This is a mystery not to be published till the event appear, for which we labour so much. I have many others beside to impart unto thee; but that shall be at another time: for now thou hast enough to employ thy meditation upon yet a good while, that so thou mayst be made capable of the practice of these good instructions.  NOVICE. 
I thank you, good Father: now I find indeed that Father Deza did not mock, when in his Sermon he said, that our Father Ignatius was that Angel, of whom S. john speaketh in the apocalypse, chap. 10. vers. 1. And I saw a mighty Angel come down from heaven, clothed with a cloud, and a rainbow upon his head, and his face was as the Sun, and his feet as pillars of fire, etc. For, by that which is said, how he was clothed with a cloud, is meant, that he covered his high and generous enterprises and designs: which also representeth the government of our Society, that manifest their effects by concealing the rules and manner thereof. And as in times past, a cloud covered the tabernacle of the Congregation, & the glory of the Lord filled the Tabernacle, Exod. 40. 34. So God, who hath built this Tabernacle of ours here upon earth, to the end so holy a thing might be respected as it deserveth, hath ordained that its manner of government should be so secret, as no man should be able to pierce into it. Lo, that which is meant by, amictum nube. I shall never forget this dainty Allegory, which will teach me to observe secrecy, especially in Confessions, though it should concern the lives of Kings, whatsoever the Heretics say of that same sentence of Father Binet. How it were better all kings should perish, then that the seal of Confession should be violated. And that which our father 
h Apol. pro Garneto cap. 13.  Eudaemono-Iohannes teacheth, How there can be no mischief so great, for the avoiding whereof a Confession is to be disclosed. In some case, saith 
i De paenit. disp. 33. Sect. 1.  Suarez, it is not lawful, no not for any end, were it even to preserve a whole State from a great temporal or spiritual mischief. In like manner Cardinal Tolet, The obligation of the seal is so great, that for no cause, no not for to save his own life, nor for the safety of the whole State, may the Confessor reveal the confession of the penitent. lib. 3. cap. 16. Inst. Sacer.  JESVITE. 
This I assure thee is a very good instruction, my Son, and of great importance: But because it may happen sometimes that thou mayst be called before a judge, or a Tyrant, who may demand of thee, whether thou knowest any thing of that which thou hast heard in Confession, in which case thou mayst boldly answer without lying, that thou knowest nothing, because his demand is unjust, and that to such a demand answer must be made, not to that which is demanded, but to that which ought to be demanded. And then again, thou knowest it as God, not as man. But if he should press thee further, and demand of thee formally if thou hast heard it in confession, than thou canst not say thou hast not heard it, for so thou shouldest lie: neither art thou likewise to answer that thou wilt not tell, nor to reprehend him that makes thee that demand, for thereby the Confession may come to be suspected. What shalt thou do then? Thou must deny that thou hast heard it in confession, but meaning in thy mind, for to tell you, or ever to speak of it: By which means thou mayst escape. This is the doctrine of Equivocations and Reservations, whereof another day I will make thee a more ample discourse. Only I will advertise thee, according to father 
k Vasq. in 3. part. Thom. Tom. 4. Quaest. 93. art. 4.  Vasquez, from whom I have drawn most of that aforesaid, how thou art not to be abashed if thou art told, that which indeed is true, namely that none of the ancient Doctors ever thought of this answer, upon occasion of such difficulties, and that they all believed, that if the matter be denied, either before a judge, or any other body, it is a lie: and they never found out any other mean but not to answer at all: which is no marvel, because in those times this doctrine was not known, but is come to light since by continual disputations.  NOVICE. 
I will not fail to make use of this instruction for the concealment of Concessions.  JESVITE. 
Thou mayst also make use of it in other things▪ and teach it unto others, according as father 
l Lib 4. de inst. Sa●er. cap. 21.  Tolet decideth it. It is lawful sometimes to use Equivocations, and deceive him that heareth you; not always, but when the judge calleth you to swear contrary to justice, than it is lawful for you to swear according to your own meaning, against that of the judge: As if he should ask you, did you that? you may answer▪ I did it not, meaning to yourself, for to tell you, or at that time, or some such thing. And if the husband asketh his wife whether she have committed adultery, she may answer, that she hath not, although she hath, meaning to reveal it unto him. If any one be constrained to swear that he will take such a woman to wife, he may swear he will, meaning to himself, if afterwards he thinketh good so to do. In like manner he that is in the hands of thieves, or he that is unjustly detained, may promise money, but meaning to himself, that he will pay it, if it pleaseth him; or promise to return again if he be let go, and yet not perform though he have sworn it, if first he have used equivocation.  NOVICE. 
I will endeavour to make a commodious use of these good precepts, and as a precious treasure will keep what you have taught me, attending till you think me capable of the rest, at such time as you shall see how I have profited in this, wherein you have instructed me already, upon which I will go and meditate very diligently.  JESVITE. 
Do so, and giving up thyself wholly to Father Ignatius, devoutly pray him, 
m Gaspar Sanc. Epist. dedic▪ ad Ignat. Loyol. Comment. in Esayam.  That being the least of his, and the most unworthy of those which are the companions of jesus in this religious warfare, he will be pleased to embrace, entertain, and assist thee, & that also he will often commend thee to jesus thy head, & standard-bearer, under whose Colours thou fightest, and with whom he hath continual familiarity & communication.  NOVICE. 
I humbly thank you for this advertisement, good Father, and so God be with you.  
FINIS.