The state-mysteries of the Iesuites, by way of questions and answers. Faithfully extracted out of their owne writings by themselues published. And a catalogue prefixed of the authors names which are cited in this booke. Written for a premonition in these times both to the publike and particular. Translated out of French Mysteres des peres jesuites. English Rivet, André, 1572-1651. 1623 Approx. 105 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A01948 STC 12092 ESTC S120862 99856055 99856055 21571 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01948) Transcribed from: (Early English Books Online ; image set 21571) Images scanned from microfilm: (Early English books, 1475-1640 ; 959:3) The state-mysteries of the Iesuites, by way of questions and answers. Faithfully extracted out of their owne writings by themselues published. And a catalogue prefixed of the authors names which are cited in this booke. Written for a premonition in these times both to the publike and particular. Translated out of French Mysteres des peres jesuites. English Rivet, André, 1572-1651. Gosselin, Peter. [8], 54, [2] p. Printed by G[eorge] E[ld] for Nicholas Bourne, London : 1623. A translation of: Rivet, André. Les mysteres des peres jesuites. Translator's dedication signed: Peter Gosselin. Printer's name from STC. Running title reads: The mysteries of the Iesuites. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesuits -- Controversial literature -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE STATE-MYSTERIES OF THE IESVITES , By way of Questions and Answers . Faithfully extracted out of their owne Writings by themselues published . AND A Catalogue prefixed of the Authors names which are cited in this Booke . Written for a Premonition in these times both to the Publike and Particular . Translated out of French. REVEL . 3. 24. 25. Vnto you I say , who haue not knowne the depth of Satans , that which you haue already hold fast till I come . LONDON , Printed by G. E. for Nicholas Bourne . 1623. TO THE RIGHT VVORTHY , AND euery way most accomplished , Sr. Thomas Penystone Knight and Baronett , my euer-honored Master . SIR : ALthough wee haue seene in these our later dayes , and may euery day more and more perceiue in the affliction of Ioseph , and in the pitifull and lamentable estate of a great many of the Reformed Churches of the world , the fearefull effects of the cruell and bloudy doctrine of those , who vnder the sweet name of Iesus , preach and teach little else then fire , murther , and sedition : Yet because there are many , which eyther haue neuer heard of the damnable points these dangerous men doe teach and maintaine , or hauing heard of them , will not at any hand beleeue , that such holy-seeming Fathers haue in such manner sharpned their tongues like Serpents , & that the venome of Aspes is hidden vnder their lips ; Therefore this Treatise ( by the prouidence of God ) fallen into my hands , discouering at large those secret and abhominable positions of theirs , which no Rack , nor greatest torments could euer yet extort out of any of them , I thought good to learne it to speake the English Tongue , both to instruct them , which are not yet acquainted with their inaccessible mysteries ; as also to informe them better , which are so caried away by the blind loue of these persons , as they will not be perswaded that euer they haue been the Authors of those wofull and miserable Tragedies , newly acted vpon the Theaters of France and Germany : To the end that the truth being knowne , it may appeare in the face of all the world , what they are , who in stead of the wholsome milke and meate of the word of God , doe feed them , which are committed to their charge , with the poyson of their detestable blasphemies , applying to their Institutor many passages of the holy Scriptures , which are onely proper and appertaining to the Diuinity : with their impious and abhorred doctrine of deposing and killing Kings , whereof there is in no other booke extant whatsoeuer , so much found briefly together ; with their perfidous and pestilent distinctions , for Princes to violate their faiths giuen vnto others , vpon that wicked Maxime of theirs , That faith is not to be kept with hereticks ; with their pernitious Equiuocations , & most leud mentall Reseruations . In all which , and the rest , the Author hath not belyed the Societie , for he hath cited all his affirmations out of their owne writings ( iudging them like wicked seruants out of their owne mouthes ) the quotations wherof , appearing in the margine , haue beene most punctually examined with the originals themselues , by three learned Doctors of Oxford , who haue both reported them for faithfull , and the booke in generall most vsefull , and to that purpose for which the Author wrote it , which was , not so much for a Discouery , as for a Caueat 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 hauing now diuulged it , I present it in all humilitie vnto your noble Patronage , as a testimony of my dutie and thankfulnesse for so many f●uours and benefits receiued , since it pleased you to take me into your protection and seruice , after the miserable dissipation of the most part of the Reformed Churches of Normandy . So wishing you heauen vpon earth in this world , and eternall blisse in the life to come , I rest euer in all submission , Your humble and truly-deuoted Seruant , PETER GOSSELIN . TO THE READER . THE Bookes which are cited in this Discourse , are for the most part common , and haue beene diuers times printed in sundry places : there is one cited in the beginning , which was first published in Spanish , and since translated into Latine 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 Iesus . By the Reuerent Doctor , Petrus de Valderama , an Augustine Frier . The Reuerent Doctor Petrus Deza of the order of the Dominicans . The Reuerent Father Iacobus Rebuttosa , of the same Oder . In this Discourse I haue followed the edition of the French translation made by Father Francis Solier a Iesuite , imprinted at Poitiers by Anthony Mesnier , Printer to the King and the Vniuersity , the yeare 1611. Now although the said Sermons were composed by such as were no Iesuites ; yet by translating , publishing , and recommending them , they haue made them theirs ; and engaged their credits for all that is said in them concerning the founder and Society of the Iesuites . For the other Bookes that are cited , here is a List of them . Arturi de Ecclesia libri . Becanisumma Theol. Bellarmini Controuersiae . Idem contra Barclayum . Caniloci Theologici . Delrij disquisitiones Magica . Discipuli de tempore sermones . Eudaem●●…-Iohannes Apol. pro Garneto . Eiusdem Resp . ad Anticot . Ignatij Epist. de virtute Obed. Maphau● de vitae Ignatij Loyolae . Marian. de Rege & Regis Iustitutione . 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 som any , reade so many . THE MYSTERIES OF THE IESVITES , by Questions and Answers . Where the Nouice demandeth , and the professed Iesuite answereth . NOVICE. FATHER , being resolued to vow my selfe to a religious life in your Societie , I entreat you would be pleased to giue me leaue , for my instruction , to aske you some Questions , to the end , that by your Answers I may not onely be confirmed in my resolution my selfe , but also prepared to informe others , whereby they likewise may bee drawne to the same deuotion . IESVITE . Speake on boldly , my Sonne , for no part of our mysteries shall be concealed from thee , prouided thou promise to receiue them at my hands vnder the seale of Confession , and not to reueale any more thereof , then what we are contented to haue publike , reseruing in secret the Theory of many things , whose practice cannot be hid , and yet it may not easily be perceiued from whence they procced . NOVIE . I will carefully obserue the silence , which I am ready to vow , and will neuer speake word of any thing , but when you shall please to open my mouth , vnlesse it be now , that for to learne of you , I make some demands . And first of all I beseech you let me vnderstand the originall of our Society : for some there be , and those too among other religious Orders , that hold it to be but new . IESVITE . It is true indeed that it hath been renewed in our time , wherein it was necessary to institute some new Orders , a Because that feruor which is found in the beginning of a new Order , exciteth many men to pietie , which by little and little waxing cold , it is needfull that new should be raised , whereby that feruor may be entertained : But if wee regard the first originall of this Societie , it will appeare to be very ancient . NOVICE. I pray you shew me how ; for I should be glad to be furnished with meanes to stop their mouthes which termes vs New-men . IESVITE . So farr 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 proue it , The Societie of b Iesus was founded euen at the very point of his admirable Conception , vniting in his diuine person his humanitie with his eternall nature : And that was the first societie which God had with men , and the first Colledge thereof was the virginall womb of the Virgin. NOVICE. I should neuer haue dreamed of this Colledge , nor of so authenticall an originall of our Societie without your direction : But is it not spoken of in the Gospell , or in the writings of the Apostles ? IESVITE . Yes . For S. c Paul speaketh of it in these words , in the first to the Corinthians , God is faithfull , by whom yee haue beene called to the societie of his Sonne Iesus . And S. d Iohn , To the end our societie may be with the Father , and with his Sonne Iesus Christ . By which words it followeth , saith Father Arturus , e that the Societie of Iesus hath beene euer since the time of the Apostles , and is not new , as Sadeel doth maliciously slander it . Neither is any credit to be giuen to f Melchior Canus Bishop of Canary , saying , That that societie being the Church of Christ , they which doe attribute that title vnto themselues , are to consider whether like vnto the Heretikes they doe not vainly boast , that the Church is no where abiding but with them . For you must obserue my Friend , that this Canus was of the Order of the preaching Friers , of whom Father g Delrio writeth truly , That openly they carry themselues as enemies and opposites to our Societie , and in secret by their deuices they traduce it , labouring all they can , both in Italy , Spaine , and throughout the whole world , to make it to be enuied , and seeke not onely by themselues , but by certaine lying Historians their instruments , to blemish it in what they may ; and striue with all their might , either to cause their bookes 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 eyther for competent Iudges , or witnesses against them of our Societie , nor against any of their writings whatsoeuer , but are to be ranked in the number of our accusers and aduersaries . NOVICE. It is no maruell then if this Spanish Bishop hath snarled so at our Societie : and without doubt from the same spirit proceedeth that which hee saith in another k place speaking of fabulous Legends , wherewith he compareth certaine Histories , which he calleth fables , published not long since by some that came from farre , vnto whom hee applyeth the Spanish prouerbe , De luengas vias , luengas mentiras , Great trauellers , great lyers . For I suspected that thereby he meant that which is read in the Epistles of the Fathers of the Societie , sent from the East-Indies . IESVITE . Thine opinion was not improbable . But to leaue these enuious fellowes , I will returne to the original of our Societie , which though it be as ancient as I haue deliuered , yet that must be vnderstood onely of the first and farthest foundations thereof ; for else it cannot be denyed , but that in many things it is of a new institution ; and also it doth acknowledge for Institutor an holy personage , that beganne his Order not aboue fourescore yeares since ; for Father Bellarmine in his Chronologie doth attribute the confirmation thereof to Paul the third , in the yeare 1540. NOVICE. Who was the Institutor of it ? IESVITE . St. Ignatius Loyola borne in Biscay , and a subiect of the Kings of Spaine . NOVICE. What life had he lead before ? IESVITE . Why he had beene a debauched Souldier , and borne armes at Pampelune against the French , where hee was maymed , with an hurt that he receiued on both his knees , whereof hee halted euer after , but in such manner that it was hardly perceiued , as Father Maphaeus well obserueth in his life . NOVICE. I feare that the Heretickes will draw some bad consequence from thence , and say that he is the father of a Societie , which halteth on both sides , as sometimes the l Prophet Elias obiected to the Idolaters amongst the Israelites . IESVITE . I make no question but they will , but we must not regard what they say ; howsoeuer , though we halt on both sides , I am sure we runne fast enough to cut them out as much worke , as they can turne their hands vnto . But to returne to Saint Ignatius our Institutor , it was he that enflamed with zeale , first thought vpon the enrolling of so holy a Society . NOVICE. It seemeth also that his name taketh its signification from fire . IESVITE . Thou art in the right , and thereupon I will discouer great mysteries vnto thee . First of all : m As the Psalmist saith , According to thy name O Lord , so is thy prayse throughout all the earth , thy right hand is full of iustice : As much thinke 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 perceiued , that in his right hand he carrieth the name of Iesus , who was our Sauiour and sanctification . NOVICE. Now I learne of you , that one may say as much of a man as of God without sinning , which is a deepe point . IESVITE . Thou sayest true , my Sonne , and this I will adde further , n That in these last times God hath spoken vnto vs by his Sonne Ignatius , whom he hath constituted heyre of all things , and in whom nothing is wanting , but onely 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 the Spirit of the Lord moued vpon the waters , before the world was formed , as it were sitting vpon that confused masse , for to hatch it such as it was at last : euen so is it true , as Father p Valderama preached , That when Saint Ignatius plunged himselfe in the water vp to the very chin in the heart of winter , for to diuert a young man from certaine filthy desires , one might say , that Spiritus Domini ferebatur super aquas , the Spirit of the Lord was carried vpon the waters . IESVITE . This indeed is a pretty obseruation , and there is no doubt , but that the coldnesse of the waters was well warmed by the touching of his body : for as the same q Preacher saith , When he resolued to quit the Souldiers life , the very house wherein he then was , moued , the wals shaked , the posts and beames trembled , and all that were in it betooke themselues to flight , and ranne out of doores as fast as their legges could carry them : euen as when some strange eruption of fire doth sodainly burst out with furious flames in some high mountaine ; so when this interior fire began to be discouered in him , who before ( young Souldier ) was cold and frozen in the things of God , it lightned forth in such sort , that it caused a thousand feares , a thousand amazements , a thousand firings of houses &c. there was neuer any Montgibel , or flaming mountaine that did the like . NOVICE. I heard an Hereticke not long since make strange Glosses vpon this . Heesaid vpon occasion of Father Bellarmins reason that it was needfull to haue new Orders , because the feruor of the old by little and little grew cold , how we held a good course that the like should not arriue vnto ours : for besides the care we prouidently take , that the great pot may be alwayes boyling , which is a perpetuall meane to preserue the feruor of our mercinary Religion , we exercise the trade of incendaries in all places ; and not contented with a thousand firings of houses , made by our Institutor , we haue set all Christendome on fire : neither is there any Kingdome , Common-wealth , City , or Prouince , which we haue not enflamed with warres and seditions ; and therefore said he , was our Father Ignatius most properly compared to a Montgibel , the very tunnell of Hell. IESVITE . For hearing these things , and repeating them againe , thou deseruest 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 haue recourse vnto his Holinesse for an Absolution , as of a case reserued . But because I find thee docible , I will proceed in instructing thee , and seeke to cleare thee of all such doubts , as these blasphemies may happely haue left in thee : And first of all , for answer vnto those which accuse vs for the care we take of our pot , I must remember vnto thee the worthy discourse which Father Deza made thereupon . The designe r saith he , of these good Fathers , when as they seeke the commodity of their Colledges , is like the aduice which Ioseph gaue to Pharaoh for the storing vp of corne into his Garners against the time of necessity and famine . The maruell is how these Fathers in such hard and peruerse times can possibly find the meanes to furnish themselues with all that they want . It is a miracle that men being so miserable and pinching , yet should not haue the power to deny these Fathers ; a miracle like vnto that which God wrought vpon the Egyptians , in fauour of his people , when they lent vnto the Israelites whatsoeuer they asked , and God would haue them to carry it all away : such is euen right the case of these good Fathers , for it is a signe that God hath a care of them , that they are his people , and that he tenderly loueth them , when they that are so neere and couetous take a pleasure to furnish them with all that they stand in need of . NOVICE. I should feare that many good Catholikes would be much offended with this speach , when in recompence of their liberality they shall see themselues compared to the Egyptians , which may indanger their affection to our Society . IESVITE . Neuer feare it : for good Catholikes will not bee offended if any thing be derogated from them to magnifie so holy a Society . Now touching the other obiection of Montgibell , and incendiaries , whereof they accuse vs , for answer I say , that those Sophisters take that literally , which wee meane spiritually . NOVICE. I submit my selfe in all humility to your exposition . But I intreat you to tell me why our Father Ignatius gaue the name of Iesus to his Society . IESVITE . There be many reasons for it . And the first is , ſ That as our Lord Iesus , who being the Sauiour of our soules , from the time of his natiuity into the world , vnto his death , neuer dealt in other businesse then that which concerned our saluation ; so the life of our Ignatius was wholly bestowed about the sauing of soules . The life of Iesus was manifested in his workes , and Ignatius was transformed into him , whose name the Societie beareth . NOVICE. I thought there had beene none but Saint Francis , that had beene transformed in such manner into Christ , that the one could not be knowne from the other , but by their difference of habit , as father t Horace Turcelin hath daintily expressed it in these foure verses . Exue Franciscum tunica laceroque cucullo , Qui Franciscus erat iam tibi Christus erit : Francisci exuvijs , si qua licet , indue Christum , Iam Franciscus erit qui modo Christus erat . That is to say , take the frocke and the gowne from Saint Francis , and he shall be Christ : and put on the frocke and gowne on Christ , and he shall be Saint Francis : but now I learne that the same also may be said of father Ignatius ; take from him his cloake and his buckle , and he shall be Iesus : or attire Iesus like a Iesuite , and he shall be Ignatius , seeing Ignatius is transformed into him . IESVITE . No question but it may be said with as much reason , as that which father Gaspar Sanctius , dedicating a Booke to St ▪ Ignatius assureth , namely , that the iudgement of father Ignatius , Nihil omnino discrepat à Diuine , is in nothing different from the iudgement of God. NOVICE. Is there no other reason why the name of Iesus was giuen to our Societie ? IESVITE . Yes ; and this it is , Father Ignatius going to Rome for to obtaine the approbation of his Order , and finding himselfe much perplexed about that which might befall him there , Iesus appeared vnto him carrying a Crosse , and in the same vision also God the Father was seene recommending our Society vnto his Sonne , who promised him in good Spanish termes , that he would be propitious and fauourable vnto him at Rome , as father x Maphaeus and Ribadeneira relate . These speeches fortified him , and gaue him occasion to name his Company the Society of Iesus . NOVICE. The same Hereticke of whom I spake before , obiected vnto me , that that Iesus which spake to our father Ignatius , was but an imaginary Iesus , and that whereas the true Iesus maketh intercession to his Father for the faithfull , the imaginary father of our Ignatius maketh intercession to his sonne for vs ; and whereas the true Iesus promiseth to bee propitious vnto his in heauen , the imaginary promised to bee propitious to his at Rome . But to leaue these scoffers with their blasphemies , did not Iesus that appeared to father Ignatius performe his promise ? IESVITE . Dost thou doubt of that ? certainly the Apostles haue not more credit in heauen , then we haue vpon earth , especially at Rome , where after this apparition , y The Pope hauing well considered Ignatius hands , he found them all printed ouer with the name of Iesus , whereupon he said , Digitus Dei hic est , In these hands is the finger of God. NOVICE. Indeed I haue beene told that this good Saint wrought great miracles as well as Moses , of whom the Magicians of Egypt sayd that which the Pope said of Ignatius . IESVITE . What sayest thou , as well as Moyses ? z It was no maruell if Moyses wrought such great miracles , for he did them by vertue of the ineffable name of God engraued in his rod : it was no maruell 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 doe more miracles then Moyses , and as many as the Apostles , &c. is that which sheweth so wonderfull vnto vs. NOVICE. What particular office hath father Ignatius ? or what part is there commonly assigned vnto him for the succour of men ? for I make no doubt , but as God hath assigned to euery orher Saint the cure of some one disease or other , as to St. Roch the plague , to St. Petronel the feuer , to St. Main the itch , so St. Ignatius hath some certaine one vnto which hee is maruellously assisting . IESVITE . Thou art in the right : a Father Ignatius doth assuredly and most readily assist all women that are in labor : for this vigilant Pastor doth alwayes accompanie the sheepe that are great with young , for to helpe them to be deliuered , as it is written in Esay , Foetas ipse portabit , that is to say , he will looke to the Ewes , for to haue their wooll and their lambes . NOVICE. Now here is a passage of Esay most subtilely interpreted , and sure none of the Ancients euer 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 haue such a care of good women , for the holy Virgin her selfe , accompanied with two Angels , made it not squeamish to goe and visit a gentle Abbesse , that had suffered her selfe to be gotten with child , and for the preseruation of her honor , commanded those two Angels to deliuer her of her burthen , and to carry it to an Hermit to bring it vp , which in time became a Bishop , as it is at large related in the Booke of the miracles of the Virgin Mary , printed certaine yeares since at b Mentz . IESVITE . Father Ignatius taketh not that course , nor hath any need of Angels for the matter : c For doe but onely lay the blessed Fathers signet vnto the patient , and she will soone be rid of her paine . The onely sight of his name hath giuen eyes to the blind , hands to the maimed , legs to the lame , hath consumed the stone in the kidneyes , and very easily brought women to bed . NOVICE. Why this indeed is the very finger of God. But doth he not cast out deuils ? IESVITE . d It happened one night , that the deuill had almost strangled him , and twice or thrice he beat him cruelly : but since he had a full reuenge of him : For it hath beene often seene by experience , that after many prayers haue beene made , many Saints inuoked , many and sundry relickes applied , the last remedy hath beene the image of blessed Ignatius , laying it on the patient , or one of his signets , shewing it vnto him , and saying , Permerita B. Ignatii abi hinc Spiritus maligne , and presently he departed . NOVICE. Is not this good Saint dead ? IESVITE . Yes , that he is , and his body was laid in the earth , whence he is not yet risen againe : e But in his Sepulcher was heard most melodious singing : his Sepulcher seemed a new heauen , the Angels made such musicke there , and for that effect they descended downe in squadrons from heauen . Now though no Angell euer appeared vnto him in his life time , yet the blessed Virgin , Saint Peter , the eternall Father , and his Sonne carrying his crosse , appeared vnto him . NOVICE. Why did no Angels appeare to him during his life ? IESVITE . f It arriued vnto him at his death , as it arriueth vnto 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 , vnlesse it be some necessary attendants : but when the King is dead , and that hee is laid on an hearse in the great Hall of the Court , then euery one is admitted to come in . As long as Ignatius liued , there was none but Popes , as St. Peter ; Empresses , as the Mother of God ; or some Soueraigne Monarch , as God the Father , and his Sonne , which had the fauour to behold him : but as soone as he was dead , euery Courtier belonging to the eternall King was admitted , all the celestiall people ranne to see him , Angels , Archangels , Thrones , &c. NOVICE. This indeed was admirable , and verily I doe not thinke that the like can be said of any other Institutor of an Order . But tell me , I pray you , was hee author of any rule more austere then others that went before him ? IESVITE . He desired , g That we should suffer our selues to be surmounted by other religious Orders , in watching , fasting , and other austerities both in diet and habit , and hath exempted vs from singing day and night in the Quire as others doe : And that for great reasons : He would not haue vs subiect to singing day and night , h Because as the Angell wrastling with Iacob , said vnto him , Let me goe , for behold the day appeareth ; to make him consider that he had many droues of sundry kindes of cattle , that he had children in his traine , and was to prouide meat for some , and drinke for others ; so that to a man which had such a charge vpon him , it was fit the night should be allowed free for contemplation : so it is not possible for vs to bestow the day in the Quire , that are to furnish the flocke with pasture and cleare water . NOVICE. Here is a reason as cleare as water , and therefore I see that that was the cause , why he did not thinke it fit to charge vs with such austerity of watching , fasting , and diet , lest by too much weaknesse of body , we should be made vncapable of the guiding and gouernment of so many Beasts , as are committed vnto vs. IESVITE . It is right . But in one thing hee would haue vs not to suffer our selues to be surmounted , but rather that we should surmount all others , And that the true and lawfull posterity of our Society should thereby be distinguished , as by their marke . NOVICE. What marke is that I pray you ? for I very much desire to carry it , though the heretickes should hold it for a marke of the Beast . IESVITE . Thou doest wisely not to regard their prattle , nor that neither of some Politicians as bad as they , who hold that for sottishnesse , which we account the greatest vertue of all , and that is , i the renunciation of all will , and all iudgement , for to depend wholly vpon the iudgement and will of another . NOVICE. If by that other you meane God , it is a great impietie to gainsay that we should not altogether subiect our will to his will , and our iudgement to his iudgement ; and I hold him for a manifest Hereticke that denyeth it . IESVITE . Nay , now thou shewest that thou art but a Nouice ; it is not that which we blame in the Heretikes and Politicians , for they confesse as much as thou sayest : but by another , wee meane our Superiours , whose will our Father k Ignatius would haue vs hold to be Diuine . And we are not to regard , l Whether this Superior hath wisdome , or goodnesse , or other gifts of God , that our obedience may not in any thing be diminished : or whether he be not capable of great counsell , or whether he be not prudent : because wee are to regard , that he holdeth the place of him which cannot be deceiued , who will supply any defect he may haue of prudence and probitie . And it is to be noted , m That your obedience shall be imperfect , if it mount not to that degree , not onely to execute the action , which hee commandeth you exteriourly , but also that you transforme your will into the will of your superiour , otherwise it will not merit the name of vertue . And therefore it is , that we reade how obedience is better then sacrifice : the reason whereof is deliuered by S. Gregory , because in sacrifices the flesh of a thing was offered , and by obedience one offereth his owne will , which is an excellent part of the soule . NOVICE. I had thought till now that sacrifice was not to be offered to any but onely vnto God , which was the cause why I beleeued that when you spake of renouncing all a mans will for to obey another , which is , as you teach me now , to sacrifice ones owne will , it was not to be done to any but vnto God alone . IESVITE . Therein thou wert mistaken , not to regard in the person of thy Superiour , Iesus Christ himselfe , who is supreme wisedome , immense goodnes , infinite charitie , that cannot be deceiued , neyther will deceiue thee . And this we must doe according to the instruction of S. n Ignatius , who would not haue vs question o whether he that commandeth vs , doth it well or ill , Recténe , an secus : for then p by obedience wee render our freewill vnto him , from whom we receiued it . Now , if ( as Cardinal Tollet teacheth ) a simple Countriman , that beleeueth his Bishop , propounding some Hereticall doctrine vnto him in the articles of faith , meriteth in beleeuing it , although it be an error , because hee is bound to beleeue vntill he knoweth that it is repugnant to the Church . Why should not we yeeld as much to our Superiours ; and why should not we hope to merit , if we doe that which they command vs , without farther inquiry , euen when they command euill ? It is they that shall answer for it . NOVICE. I wholly submit my selfe to beleeue you , that I may not lose the fruit of obedience ; and renounce mine owne vnderstanding to approue this doctrine , which I would entreat you to declare me somewhat more particularly , in regard that therein consisteth our Proprium quarto modo , our principall marke . IESVITE . I will doe it in our Father Ignatius owne termes , who hath prescribed vnto vs , for an article of faith , q How wee are to hold for most infallible , that whatsoeuer our Superiour commandeth , is the commandement and will of God , and by consequent , that with all our heart , & with all our consent , wee labor to do all that the Superiour biddeth , out of a certaine blinde impetuositie of the will , desirous to obey , without any enquiry at all ; as wee imploy all our consent to beleeue The Articles of our Faith , and as Abraham did , when God commanded him to offer his sonne Isaac . NOVICE. This being once granted , as needs it must , seeing the iudgement of our Father Ignatius is diuine , nothing shall be impossible to our Societie : and as long as there are those which haue vowed this obedience , so long shall wee haue men capable to execute the most difficult and hazardous enterprises . But be pleased , I pray , to tell mee whom wee are to take for our superiours , which haue this power ouer vs. IESVITE . Blessed Ignatius shall answer thee himselfe ; r That which I haue said of obedience , equally appertaineth to priuate persons towards their nearest superiours : as to Rectors of Colledges , and such as are ordained for Presidents in each place towards their Prouincials ; to Prouincials , towards their Generall : to the Generall , towards him , whom God hath established ouer him , namely his Vicar vpon earth . NOVICE. What are wee to beleeue of this Vicar , which is our holy Father the Pope ? IESVITE . That he is the vniuersall Monarch of the whole Church ; her head , her spouse , and consequently aboue her . That hee is the fundamentall stone , of which Esay speaketh , saying ; s I will send into Sion a stone , a tryed stone , a pretious corner stone , a sure foundation , hee that beleeueth shall not make haste . For although the Apostles t S. Peter , and u S. Paul haue applyed 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 Cardinall x Bellarmine learnedly obserueth . NOVICE. Must it be vnderstood that the holy Father is aboue the whole Church , both in spirituall and temporall things ? IESVITE . It must : howbeit with this moderation , whereof we make vse to content the scrupulous ; that temporall things depend on him , so farre forth as they serue to spirituall , and that for the good of them the Pope y hath soueraigne power to dispose of the temporall estates of all Christians : Because z the Ciuill power is subiect to the Spirituall , and euery superiour may command his inferiour . NOVICE. Doe you apply this to Kings and Kingdomes ? IESVITE . It is to that vse for which this doctrine chiefly serueth , and it needeth no further explication , seeing that so many effects haue sufficiently declared the application thereof . NOVICE. I , but yet I would desire you to furnish me with some Maximes for the ease of my memory , according as they haue beene registred by the most approued Authors of our Societie . IESVITE . With all mine heart : And in the first place Cardinall a Bellarmine shall teach thee , That the spirituall power may depose Princes , and place others in their steads , when as it cannot otherwise conserue its spirituall estate . And Father Suarez , b That the power of the Pope extendeth to the repression of Kings by temper all paines , and by priuation of their Kingdomes when necessity requireth . Also , c That the Pope hath as much power ouer temporall Princes , yea ouer such as are absolute and soueraigne , as ouer the other faithfull or baptised Christians , not onely to represse them by censuring their faults , but also to punish them with temporall and corporall paines . Further , That this power is much more necessary for the repression of Princes , then of subiects . NOVICE. This it may be is meant of hereticall Princes . IESVITE . Indeed it is first meant of them . And if our Catholikes in England , and other places , had as much power as they haue right , they would not endure hereticall Princes , as they are constrained to doe , till such time as opportunitie shall serue to free themselues from them : for otherwise they are taught by vs , that e to suffer an hereticall or infidell Prince , who laboureth to draw men vnto his Sect , is to expose Religion vnto euident perill , which Christians ought not to doe . And Father f Suarez worthily proueth , That it appertaineth vnto the Pope to defend the subiects of an hereticall Prince , and that by his power he may depriue such a Prince of his Kingdome , chase him out of it , & absolue his subiects from their oath of allegeance . And herewith agreeth Father Gregory of Valentia , writing g That temporall domination and superioritie ouer subiects , by the sentence of the Pope may be taken away from Heretikes : And the reason of it is , That if they may bee depriued of their liues , much more of their estates , and consequently of all superioritie ouer others ; and that they which are excommunicated for Heresie , incurre de facto the depriuation of politicke power , and that their subiects are not onely absolued from their oath of allegeance , but are also forbidden to keep it : And that if the Iudge hath not yet pronounced the sentence of Excommunication , this paine is neuerthelesse incurred , if the crime of Heresie be so notorious that it cannot be hid ; and then it is lawfull for the subiect to deny obedience to his hereticall Lord , much lesse is he bound thereunto . NOVICE. Truly these are notable Maximes , insomuch that although the Pope hath not pronounced expresse sentence of Excommunication against the Kings of Great Britaine , of Denmarke , and others such like , and though their subiects are not expresly forbidden to obey them , yet now I learne of you , for to teach them vpon occasion , that it is in their libertie , eyther to doe , or not to doe it , without scruple of conscience . IESVITE . I haue giuen thee for it the very words of our Masters . NOVICE. But doe they extend this power also against Catholike Kings and Princes . IESVITE . They doe : for Father Suarez conioyneth him that is peruerse in his manners , with the hereticall Prince . And Cardinall Bellarmine cleareth thee of all doubt , h The Prince ( saith he ) when he is Catholike in faith and beleefe , but of such euill manners , that he is hurtfull vnto Religion , or to the Church , may be remoued , and reduced to the ranke of other sheepe , by the Pastor of the Church . NOVICE. May this be done in any other case ? IESVITE . The i Pope may also command Kings to punish Heretickes and Schismatickes ; and if they doe it not , he may constraine them by Excommunication . Now I taught thee before the consequences of Excommunication , which wee haue sufficiently demonstrated in the proceedings against Henry the third King of France , concerning whom Charles Scribanius one of our principall Fathers at Antwerp , in his k Amphitheater of Honor , thus refuted those which found fault with the Popes euill-entreating him . If ( saith he ) a Denis , a Machanidas , an Aristotimus , monsters of ages , should oppresse 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 captiuitie , shall no Thrasibulus set to an helping hand ? The violence of Tarquin in the bed of Collatine gaue a iust cause , and shall there none be met withall to depose and abolish out of France , a tyrant King , that oppresseth the liberty , & c ? Shall there not some sword-man at least rise vp against this beast ? No Pope that will deliuer so noble a Kingdome ? NOVICE. It seemeth to me , that they of our Society which answered Anti-Coton , deny Charles Scribanius to be the Author of that Booke : and albeit Father l Eudaemono-Iohannes confesseth that our Society is much indebted to the Author , for defending it with so learned a volume , yet hee maintaineth , how Anti-Coton cannot proue his coniecture , that Scribanius was the Author of it , by any euidence . IESVITE . Therein he was deceiued : for by the Index of the Bookes of our Societie , composed by Father Ribadeneira , hee shall finde that Charles Scribanius hath shewed what knowledge hee had in humane learning , by his bookes of the Amphitheater of Honor , against the accusations of the Caluinists . NOVICE. Are wee the subiects of Princes where wee were borne , or where we liue ? IESVITE . Of neyther : for wee are Clerkes . NOVICE. Doth it necessarily follow , that if we be Clerkes , then wee are not their subiects ? IESVITE . Yes , very clearly : For it cannot be proued ( saith our n Bellarmine ) that the Kings of this age are lawfull superiors and Iudges of Clerkes , if by the same meane it be not proued , that children are aboue their fathers , sheepe aboue their pastor , things temporall aboue spirituall . NOVICE. But is it not to be vnderstood of spirituall things only , that Clerks are not subiect to secular Princes ? NOVICE. Not onely ( saith the same o Author , ) in spirituall things , but also in temporall , is the Priest to be gouerned by his Ecclesiasticall superior : and it cannot bee , that in temporall things hee should acknowledge the secular Prince , because no man can serue two Masters . And as Father p Suarez writeth , The ciuill Lawes of Princes and Magistrates doe not oblige Clerks , neyther as touching the power of constraint , nor as touching the power of direction , by force of the laicall iurisdiction , onely they oblige them by force of reason : nor can Kings oblige Clerkes to those lawes particularly imposed . Now wee vnderstand obligation by force of reason , when the authoritie of the Canons or daineth , that such lawes are to be obserued by Clerkes : but they are free from the vertue and proper obligation of such lawes . The same man q after hee hath proued that Clerkes were committed to Peter , draweth this necessary consequence from those words of our Sauiour , No man can serue two Masters , Mat. 6. that Clerkes are exempted from the temporall iurisdiction of Princes , iure diuino : because the same morall impotence noted in those words , Hee shall hate the one , and loue the other ; he shall cleaue to the one , & despise the other , would be found , if Clerkes were subiects according to the body , both to the pope and to the King. Whence he euidently concludeth , that Clerkes are absolutely exempted from the temporall Iurisdiction of princes , by reason that that Iurisdiction is exercised towards subiects in regard of the body , and consequently in regard of all things which are ordained for a conuenient conseruation of the body : if Clerkes then be exempted from the iurisdiction of Princes as touching their bodies , certainly they are exempted from their temporall Iurisdiction . NOVICE. Doth it not follow now of this , that so many Ecclesiasticks as are made in a Kingdome or Common-wealth , so many subiects is the Prince depriued of ? IESVITE . Cardinall r Bellarmine teacheth , that as he which transferreth his dwelling into another towne , or prouince , ceaseth to be the subiect of that prince vnder whose domination he was before , without doing him wrong : So Princes haue no reason to complaine , if they be depriued spite of their teeth , of the right which they had vpon Clerkes , before they were Clerkes , because he vseth but his owne right , that chooseth an estate , which he thinketh most conuenient for him , although by accident it followeth thereupon , that the Prince be depriued of his subiect . NOVICE. I would be loath that all Princes should know this secret : for from thence I learne , that they haue a State within their State , no more depending on them , then that of France doth on that of England . And that their subiects without stirring out of their Countryes , there enioying their estates , may exempt themselues from their subiection : and by other Maximes , that they may also make themselues their superiours , euen in temporall things , though indirectly . IESVITE . Thou sayest right , and vnderstandest the case well . For iure ordinario , as Father ſ Suarez will teach thee , not onely the Pope , but the Bishop likewise is the Kings superior , and euery King is subiect to his Bishop in spirituall things , if he be not exempted from it by the pope , and immediatly receiued vnder his protection and iurisdiction . Now temporall subiection necessarily followeth spirituall , as wee haue declared before . For as the same man teacheth , t If the Church could not punish those that are spiritually subiect , with temporall paines , they would soone contemne the spirituall : and that would fall out which is spoken of in the Prouerbs , chap. 29. vers . 15. The child which is left to his owne will confoundeth his mother . Whence would ensue , that the state of Christendome would not be well ordered , nor had beene sufficiently prouided for , if the Church had not power to constraine 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 haue this power , because they themselnes may offend , and haue need of correction . And further , because this vengeance doth not of it selfe appertaine to the ciuill Magistrate , but so farre forth as the faults are contrary to ciuill ends , the peace of the Common-wealth , and humane iustice : but to punish them as contrary to Religion , and the saluation of soules , that of it selfe appertaineth to the Ecclesiasticall power , vnto which Principally appertaineth the faculty of vsing temporall paines for such corrections : which power is much more necessary for the repression of Princes , then of their Subiects . NOVICE. You teach mee great mysteries , which I should not easily haue apprehended without your direction , and haue made mee to see , that they which will betake themselues to our Order must subiect their vnderstanding by the vow of blind obedience . But declare vnto me , I pray you , the ground of the exemption of Clerks from the subiection of Princes in the States where they were borne . IESVITE . Why it is grounded vpon the very law of Nature it selfe , u For the Ecclesiasticall power , which is spirituall , is in consequence by nature aboue the secular , and therefore when need requireth , can direct , iudge , and correct it : but there is no reason that permitteth the secular to direct , iudge , or correct the spirituall . NOVICE. I but if the election , which one may make of an Ecclesiasticall estate , doth not exempt the seruant from the subiection of his Lord , why should the same estate depriue the King , Prince , or Common-wealth of their subiects ? IESVITE . The x tie which is betweene the Lord and the seruant is all in all farre greater then that which is betweene the Prince and the Subiect : And that is the reason why clericature exempteth the Subiect from the subiection of the Prince , or from the ciuill power , yea though the superior opposeth it , but not the seruant from the power of his Lord. Cardinall Bellarmin saith as much of the obligation betweene the debtor and the creditor . NOVICE. If it bee so , may a Clerke , whatsoeuer hee doth or vndertaketh , euen against the very persons of Princes themselues , be guilty of humane treason ? IESVITE . Father y Emanuel Sa hath satisfied this question in few words : The rebellion , saith hee , of a Clerke against his Prince is not treason , because he is not his subiect . NOVICE. I thinke those words were left out in the edition of Paris . IESVITE . They were indeed , because at that time this matter was much stirred in by certaine Politicians , who a great coile about it ; howbeit they continue still in the editions of Antwerp and Cullen . But say hee had not written it , it followeth well enough from this Maxime , whereof we are agreed , that Clerkes are not the subiects of Princes , nor Princes , in regard of them , superior powers . And then z It is a generall rule , that Ecclesiasticall persons are exempted from the secular iurisdiction , not onely in Ecclesiasticall crimes , but also in ciuill , which cannot be denied , saith Father Suarez , without denying a principle of faith . And so generall , that it suffereth not , according to him , any exception of crime whatsoeuer . Now if it be obiected , That in some Kingdomes , certaine crimes of Clerkes are excepted , which the ciuill Magistrate may take knowledge of , as the crime of high treason , of coyning false money , &c. That is not by common right , but by a particular priuiledge , which Kings haue receiued from the Pope ; for there is no King nor secular Prince that can giue it . NOVICE. But the Apostles , and the first Ministers of the Christian Church , subiected themselues to Kings and Princes , payd them tribute , and neuer went about to depose them . IESVITE . The times are to be distinguished : a For if the Christians did not in times past depose Nero , Dioclesian , Iulian the Apostata , Valens the Arrian , and such like , it was because they wanted temporall forces ; for otherwise by right they might , seeing that the Apostle in the 1. to the Cor. chap. 6. commandeth that new Iudges be established amongst the Christian , to the end that the Christians might not bee constrained to plead before a Iudge that was a persecutor of Christ , so would he haue commanded new Kings and Princes to haue beene made for the same reason , if they had had power enough in their hands . NOVICE. But why did not they vse cunning where power wanted ? IESVITE . It b 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 euery day encreased . Moreouer in those times it was not expedient to doe all , that law and right permitted . NOVICE. What doe law and right permit according to the doctrine of our Society ? IESVITE . In all memory of men , such as haue vndertaken the killing of Tyrants , haue euer beene held in high estimation . NOVICE. Whom meane you by tyrants that may be killed ? IESVITE . The Theologians , saith Father c Suarez , thus distinguish Tyrants ; the first sort is of those , which by force & iniustly , without all title , occupy a Kingdome , which truly are neither Kings nor Lords , but onely hold the place , and are as it were the shadowes of them . The other sort is of those , which though they be true Lords , and possesse the Kingdome with a iust title , yet as touching their cariage , and manner of gouernment , reigne tyrannically , namely , because that either neglecting the publike good , they conuert all to their owne particular commodity , or iniustly afflict their subiects with spoyling , killing , and peruerting , or iniuriously commit such things , or the like , publikly and frequently . NOVICE. May one with a good conscience kill both the one and other of these Tyrants ? IESVITE . Of the first sort no man doubteth : d For all Theologians and Philosophers agree that they may be killed , depriued of their liues , and Principalities , by any one whosoeuer . For seeing that such a one rightly carrieth the name of a Tyrant , and hath put on the humor of one , let him at any rate be taken away , and dispoiled of the power which he hath vsurped by violence . So by good right Ahud hauing insinuated himselfe by presents into the fauour of Eglon King of the Moabites , he killed him with the stab of a ponyard in his belly , and deliuered his Countrimen from a cruell seruitude . Father Suarez defendeth this opinion as the most common and receiued , e That such a Tyrant may be killed by any priuate person whatsoeuer , that is a member of the State , which suffereth vnder the tyranny , if otherwise it cannot be deliuered from it . And to that which Saint Augustin saith in the first Booke of The City of God , how it is not lawfull to kill any person without publike administration , he answereth learnedly ; That a priuate man , which killeth such a Tyrant , doth it not without publike administration , because he doth it either by the authority of the Common-wealth , tacitely consenting thereto ; or he doth it by the authority of God , who by the law of nature hath giuen vnto euery one power to defend himselfe 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 lawfull , but yet administer tyrannically as touching their cariage ? IESVITE . The * present question regardeth chiefly such a Prince , and the King of England ( as Suarez saith ) spake also of such Princes , because we hold them in the ranke of lawfull Princes . Father Mariana , hauing vsed all the ordinary precautions , wherewithall I will hereafter instruct thee , came at length to this , not to leaue that power of killing such a Prince in the pleasure of any priuate man whatsoeuer , Vnlesse the common voyce of the people be such , and that graue and vnderstanding men haue beene consulted with vpon it . For in that case he iudged , that it would bee good for humane affaires , if valiant and couragious men were found , that despising their owne proper safety and liues , would for the liberty of their Country , and sauouring the publike wishes , deliuer it from the Tyrant . NOVICE. Is this opinion approued ? IESVITE . The stirre which our Aduersaries made about it , especially in France , where they insisted vpon those words . as the causes of attempts vpon their Kings , and affirmed , that Mariana by graue and vnderstanding men consulted with vpon it ▪ meant Confessors , and especially those of our Society , giuing them all power ouer the liues of Kings , hath beene the cause that wee were constrained to qualifie that saying a little : and although Marianaes booke had passed for currant , and had beene published according to order by permission of the superiors , yet at the instance of the Fathers of our Society , which in France found themselues in trouble about it , the Generall f Aquauiua made a De●ree , whereby hee forbad , but without naming Mariana , to teach eyther by word of mouth , or writing , that it was lawfull for any person whatsoeuer , vnder any praetext of tyranny that might be , to kill Kings , or to plot their death . Father Eudaemono-Iohannes writing against the g Wolfe ( as he calleth him ) of Chichester , hath refuted this opinion of Mariana , howbeit with this excuse of him , that hee wrote it not as an Oracle , but as a man that deliuered his opinion with doubt ; neuerthelesse hee saith , that all the rest of the Iesuites disallowed it . NOVICE. Teach mee then , I pray you , what others say that speake best of it . IESVITE . I cannot doe it better then by the doctrine of Father Suarez , who answering the King of England vpon this matter , spake the most correctedly hee could . Hee h holdeth then this Maxime for resolued , that the lawfull Prince ruling tyrannically , or for any crime whatsoeuer , cannot be killed by any priuate authority . NOVICE. Doth he meane this in any case whatsoeuer ? IESVITE . There are but three cases , which may be considered in it . Eyther i the little of iust vengeance and punishment , or the title of iust defence of himselfe , or the title of iust defence of the Common-wealth . The first title appertaineth to no priuate man. As touching the title of a iust publike or particular defence , distinction must be vsed , and consideration had , whether a man defendeth himselfe or the Common-wealth : if himselfe , whether it be his life , his members , some grieuous mutilation of his body , or his goods . For it is not lawfull to kill his King doing violence for his goods . But if there be question of the defence of his owne life , which the King would take away from him by violence , then , ordinarily it is lawfull for the subiect to defend himselfe , although the death of the Prince doth thereof ensue : because the right of the conseruation of a mans owne life is the greatest of all others ; and then the Prince is not in any necessity that obligeth the subiect to lose his life for him , who voluntarily and iniustly thrusteth himselfe into that perill . NOVICE. But may not one from thence draw that consequence , which Mariana maketh ? If thou seest ( saith hee ) k thy Mother , or thy-dearest Wife vexed in thy presence , and dost not succour them being able , shalt thou not be cruell , and incurre the reproach of cowardise and impiety ? and wilt thou let thy Countrey be vexed and tormented by a Tyrant at his pleasure , vnto which we owe more then to our parents ? IESVITE . The consequence is good in the like case . For ( saith Father l Suarez ) grant that the King doth actually set vpon the Citie for to ruine it iniustly , or to kill the Citizens , or some such like thing , then it shall be lawfull to resist the Prince , euen in killing him , if the defence cannot otherwaies be made . For if it be lawfull to doe it for a mans owne life , much more for the publike good , because a City or Common-wealth doth then make a iust defensiue warre against an iniust oppressor , though its owne proper King , and so euery Citizen as a member of the Common-wealth , and moued by it eyther expresly or tacitely , may defend the Common-wealth in that conflict , in any manner that he can . But it is otherwise of a King that raigneth in peace , and that vexeth the Common-wealth , and is hurtfull vnto it by other meanes , for then there is no place for defence by force , or for plots against the life of the King ; because the Common-wealth doth not then suffer any actuall violence , which it were lawfull to repell with violence . NOVICE. What must be done then in this case , where the Prince otherwise lawfull , commeth to such a passe , That hee ruineth the Common-wealth , spoyleth men of their goods , despiseth Religion , and the publike Lawes , maketh a vertue of pride , and holdeth impietie against God to be the greatest valor ? IESVITE . Thou knowest what Father m Mariana , from whom thou hadst this question , bringeth for answer thereunto , namely , That it is not to be dissembled , but the surest meane to remedy it , is the publike way of Assemblies , wherein by a common consent may be deliberated what shall be done . The Prince shall first be admonished , and if he reiect the medicine , and that there resteth no farther hope of amendment , the sentence being pronounced , it shall be lawfull for the Common-wealth to deny him obedience : and because that warre will necessarily ensue thereupon , armes must be taken vp , money raised , and if otherwise it cannot be done , by the right of defence the Common-wealth , by its owne proper authoritie , or by a greater , may kill the Prince declared a publicke enemy . NOVICE. But is not this a priuate opinion of that Father , which is not to be followed . IESVITE . No : for if hee had not proceeded farther , none of ours would euer haue contradicted him . Father n Suarez teacheth the same doctrine very amply , whereof behold here the first ground , which is , That if a lawfull King doth gouerne tyrannically , and that the King dome hath no other meane of defence , but by deposing and expelling the King , the whole Common-wealth , by a common consent of the Townes and principall persons of the Kingdome , may depose the King , as well by vertue of the law of Nature , whereby it is permitted to repell force with force , as because that necessary case of the proper conseruation of the common-wealth , is alwayes held to be excepted in that first accord , by which the Common-wealth transferred its power to the King. NOVICE. Doth it follow hereupon that the Common-wealth hath power to put this King to death ? IESVITE . That o ground being laid , we must say , that after the sentence of condemnation , touching the depriuation of the Kingdome , giuen by a lawfull power : or ( that which is all one ) after a declaratory sentence of the crime , which of right hath imposed such a paine , he which hath pronounced the sentence , or he vnto whom he hath giuen commission to execute it , may depriue the King of the Kingdome , euen by putting him to death , if otherwise he cannot , or if the iust sentence doth also extend to that paine . Howbeit the deposed King cannot be killed by any priuate person whatsoeuer , no nor be expelled by force , till he be commanded vnto it , or that the generall commission be declared by sentence , or of right . The first part euidently followeth vpon that precedent principle : for hee that may iustly condemne any one , may likewise execute the sentence eyther by himselfe , 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 Kings commandement , because that then he executeth the Kings power rather then his owne : so when the Common-wealth may iustly depose the King , the ministers thereof doe well to constraine the King , or to kill him , if it be necessary , because then they doe it no longer by priuate , but by publike authority . And therefore Soto said well , That although it be not lawfull for any priuate man whatsoeuer to kill him that is a Tyrant in his gouernment , yet when the sentence is giuen , one may establish for the minister of the execution thereof whomsoeuer one will. NOVICE. But what meaneth Mariana by that speach , where he saith , By the authoritie of the Common-wealth , or of a greater : what is that greater ? IESVITE . He meaneth that which we all hold for most certaine , namely , that that p power appertaineth to the Pope , as to the superior , hauing iurisdiction to correct Kings : yea such as are soueraigne as well as their subiects . Now though the Common-wealth or Kingdome considered in its owne nature , and as it was amongst the Gentiles , or as it is at this present amongst them , hath the power , as we haue said , to defend it selfe from a tyrant King , and for that effect to depose him , if it be necessary : yet Christian Kingdomes , as touching that point , haue some dependance on the soueraigne Bishop . First , because the Pope may forbid a Kingdome to depose the King without his knowledge and aduice , and vnlesse he hath first beene informed of the cause , &c. Wherupon we read in Histories , that alwayes in such cases Kingdomes haue consulted with the Pope , or haue euen implored him to depose vnworthy or tyrant kings , as we haue declared of Childeric King of France in the time of Pope Zacharie , &c. Secondly , the Christian kingdome dependeth also on the Pope in this , That the Pope may not onely counsell , or consent , that the kingdome may depose the King , which is pernicious to it , but may also command and constraine it to doe it , when he iudgeth it necessary for the spirituall safety of the kingdome , but especially to auoid heresies and schismes . NOVICE. If the holy Father ▪ hauing consented to the deposition of a King , or hauing ordained it , yet doth not declare himselfe for the execution thereof , shall it bee lawfull for the first Prince , that will , to make warre vpon him , and inuade his kingdome ? IESVITE . No. q But then his lawfull successor , if he be a Catholike , hath that power ; or if he neglect it , or that there be none ; the Cominalty of the kingdome shall succeed him , prouided they be Catholikes , and if they craue assistance of other Princes , they may assist them : howbeit if the Pope giue other Kings power to inuade the kingdome , they may iustly doe it , because then they shall neither want iust cause nor power . NOVICE. What shal I answer vnto those , which alledge Dauid that would not kill Saul , but caused the Amalekite to be put to death for vaunting that he had slain him : which obiect the mischiefes arriuing vnto the Common-weath by such facts : which say that the reuerence of subiects towards their Princes is in danger , if once they bee perswaded that they may punish their faults ; and that vnder such pretexts the publike peace shall often be disturbed by seditions and commotions , one part of the people arming themselues against the other , &c. IESVITE . So they dispute which take the tyrants part , saith our r Mariana , but the aduocates for the people produce as many , and as great reasons for them . For the Common-wealth , from whom the Royall power tooke its originall , may according to the necessity of the case call their King in question , and if he reiect the remedy , they may despoile him of his kingdome : for they haue not transferred their right in such manner to the Prince , but that they haue reserued a greater power vnto themselues . Cardinall ſ Bellarmine teacheth the same , That in the kingdomes of men the power of the King commeth from the people , because the people made the King , which otherwise had beene a priuate man like another . And that if he degenerate into a tyrant , albeit he be the head of the kingdome , he may notwithstanding be deposed by the people , who may elect another . He commendeth t also that which Nauarrus saith , How the people neuer make such a transport of their power to the King , that they doe not reserue it in habitude , to re-assume it in certaine cases . NOVICE. What shall I answer vnto those , which alledge the decree of the Councell of Constance , condemning this proposition ; That the tyrant may and ought to be killed by any one of his subiects whatsoeuer , not onely by open force , but by secret practices and fraud . IESVITE . There be answers enough , for as u Mariana saith , I doe not find that Pope Martin the fifth approued that Decree , nor Eugenius or his successors . But Father Suarez , without wronging the Councell , speaketh thus to the King of England , Where doe you finde in the acts of the Councell of Constance , Princes excommunicated by the Pope , or degraded , or this other particle , By his subiects , or any other whatsoeuer ? Seeing then that the addition of such particles to the proposition giueth it a diuerse sense , it is an illusory inference to attribute such a proposition vnto that Councell . NOVICE. And what shall I answer if that be obiected vnto me , which Saint Paul saith , Let euery person be subiect to the higher powers ? IESVITE . That Saint Paul x neuer added , That euery one should be subiect to powers excommunicated , or deposed by the Pope ; And that the one cannot be inferred from the other , seeing they are diuers things , nay meere contraries ; for a deposed King is no longer an higher power . And as Cardinall Bellarmine y introduceth the Pope answering the people , which would continue in the obedience of the deposed King ; I doe not free thee either from the naturall , or diuine commandement , when I absolue thee from the tye of obedience : for I doe not permit that thou shouldest ▪ not obey thy King , which were against the diuine Law , but I make him that was thy King not to be so any longer : as he that setteth a seruant at liberty , doth not agree that the seruant should not be tyed to obey his Lord , which would be against the diuine Law , but he dealeth so , that he hath no Lord any longer to obey . NOVICE. It followeth then , that Iaques Clement , which killed Henry the third King of France , did not kill his King , but onely a priuate man , seeing the Pope had excommunicated him , and exposed his Kingdome as a prey . IESVITE . The consequence is necessary . Also z Mariana saith , That that young man of a simple spirit , and weake body , but in whom a greater vertue , Vis maior , had confirmed strength and courage , got himselfe no small renowne by killing that King. That it was a memorable act : and he accuseth them of barbarousnesse and cruelty , feritatis & seuitiae , that thronging in gaue so many blowes to a man that was dead before : and he assureth , that in his face it might haue beene read , how ioyfull and glad he was , amidst his blowes and wounds , that with his bloud he had bought the liberty of his Country . For hee had learned of Diuines , with whom he had consulted , that the : Tyrant might iustly be killed . NOVICE. Is it lawfull to kill the Tyrant with poyson , or mortiferous hearbs ? IESVITE . We a know that it hath beene often done , nor are we to thinke , that any man , which is assured to kill him , neglecting a meane so fairely offered to dispatch him , will stay the aduice of Diuines , and rather make vse of steele , considering the danger that way is lesse , the hope of impunity more , and the publike ioy much increased , the enemy being killed , and the author and architect of the publike liberty preserued . NOVICE. The question is not of that which men would do , but of that which may be iustly done . IESVITE . There be arguments on eyther side : For what difference is there , whether thou killest him with poison or with steele ? There be many examples both ancient and moderne of enemies killed this way . Indeed it is a difficult thing to poyson a Prince , but if a fit occasion present it selfe , who is there , so sharp-witted , or clear-sighted , that can shew any difference betweene the one and the other death ? I do not deny but that these arguments are of great force , howbeit I deny that one may iustly kill him with poyson , whom , we haue said , may be killed by fraud . NOVICE. Why so ? IESVITE . Because Christians haue thought it to be an inhumane thing in presenting men with poyson , eyther in meat or drinke , to make them the instruments of their owne death , as if one should constraine them to stab themselues with their owne hands . NOVICE. Is there no way to remedy this , and in the meane time to make vse of poyson without scruple of conscience ? IESVITE . There is . And this is the moderation which I would bring vnto it . That he , whom we would haue killed , be not constrained to be the instrument himselfe of sending downe the poison into his owne bowels , but that it be applyed outwardly by another , without the help of him that is to be killed . Which may be done when the force of the poyson is so great , that the robe , or seate whereupon one sitteth being infected with it , hath the power to kill him ; which I haue read hath beene vsed by some Moore Kings towards other Princes . NOVICE. I find my selfe sufficiently instructed herein . But calling to mind that which you decided heretofore , How the Pope may constraine Kings by excommunication to punish Heretickes and Schismaticks , I would pray you to tell me , whether it bee lawfull for a King to permit diuersity of religions in a Kingdome , and if he hath permitted or tolerated it , whether he ought to continue it ? IESVITE . The Common-wealth cannot subsist , where the Citizens doe not agree in religion . In one house the Wife doth neuer agree with a concubine , and in a City or Prouince it is not well done to tolerate a false religion with the true . For to what end serueth this profane liberty whereby the people are brought to shake off all feare ? vnlesse it be , that religion being violated , the order of Priesthood abased , and Churches spoyled , this fire gaining farther and farther , commeth at length to consume euen the very Nobility it selfe . NOVICE. What must be done then ? IESVITE . Princes b are to be admonished and exhorted , That if they desire to haue their affaires prosper , they must represse heresie 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 feare , lest after the course of this life he be not condemned as culpable of for saking his charge , and so consequently of a most grieuous crime , and infinite mischiefes ; and that he be not very iustly punished for neglecting the publike and particular good . NOVICE. This being well vrged to Catholike Princes , they whom we hold for Heretickes , cannot thinke themselues safe in a kingdome , whose Prince maketh account of such admonitions . IESVITE . I will tell thee in few words what father c Becan teacheth hereupon . First , that liberty of Religion is altogether vnlawfull and repugnant to the Law of God. Secondly , that it is pernicious to the Common-wealth . Thirdly , that the Prince ought not to command , approue , or introduce it , but rather by all meanes , if commodiously it may be done , impeach and extirpe it . Fourthly , if commodiously it cannot be done , but with great preiudice to the Common-wealth , he may tolerate it for a time . Lastly , that if it be so tolerated , and that thereupon an accord be made , he must obserue it . NOVICE. Doth not this last clause make well for those , who haue their Kings perpetuall and irreuocable Edicts for it ? IESVITE . First of all we say that this toleration ought not to be but for a time . Secondly , that though in words we giue the lie to such as charge vs for saying , that faith is not to be kept with heretickes : yet in effect we haue alwayes reserued two meanes for Catholike Princes and Common-wealths to break with them : because whatsoeuer they doe , or promise , wee say , that d they doe not grant ▪ security vnto Hereticks , but onely against vniust violence , alwayes excepting iustice , and the execution of right : and by this meane was Iohn Hus and his companion caught : for whatsoeuer safe conduct was giuen him against vniust violence , that made nothing to saue him from the fire , which he had iustly merited . The other meane is , that we let Princes know , e How when there are two Princes , whose iudgements and tribunals are different , and that the one is inferior to the other ; the inferior , whatsoeuer he promiseth , cannot hinder the superior from the execution of his iurisdiction , 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 iurisdiction in their Kingdomes . And forasmuch f as Christian kings not onely as touching their persons , but also as touching their Royall power ; not onely as men , but also as Kings , are vnder his power . It is then in him to direct them in the vse of their power , and to command , forbid , or hinder them in any thing which he shall see conuenient for the spirituall good of the Church . And so , he may amend and correct the ciuill lawes , when they are not agreeable to good manners , make others , or command Princes to reuoke and reforme them . This being , there is no Edict can hold good , when oportunity serueth , and that Kings will obey the Pope , as they ought . NOVICE. It were an hard thing to draw this obedience from som any Kings , that haue such seuerall and diuers interests , whereby they are gouerned in these matters ; wherefore me thinkes it were good for that purpose , there were one onely King , which might be the Superiour of all the rest of the whole world , as there is one Pope aboue all Bishops . For those two agreeing , wee should haue a dainty harmonie , though not very pleasing to the eares of the Heretickes . IESVITE . Cardinall Bellarmine hath thus spoken of it , g Me thinkes it were very expedient , if it could be effected without iniustice and warres , that all Prouinces of the world were gouerned by one soueraigne King in politick matters : especially if this soueraigne Monarch had vnder him , not Deputies and Vice-roys , but ▪ true princes , as the Pope hath vnder him ▪ true Bishops . We trauell with all our power to attaine hereunto . NOVICE. If this could once be brought about , to whom should we giue our voyces for that vniuersall Monarchy ? IESVITE . Nay , now thou touchest a shrewd point I tell thee , and which is not fit to be diuulged , for feare lest they , which shall see themselues excluded , do mainly oppose it ; and therefore it must be kept secret , as a most reserued article . Howbeit for thine owne particular content , read the Preface of our good friend Henry Doerhangk professor of the Spanish , Italian , and French Tongues at Cullen , vpon his Spanish Grammar , which will teach thee what hope thou art to haue in the matter : Looke here is the Booke printed by Peter Brachel , 1614. Read this clause . NOVICE. All the people of the earth doe see that the Name of God is called vpon by the Spaniards , that is to say , that God is in the middest of them , and is their protector , which is the reason why all men feare and tremble vnder them . And I doubt not , if they continue so constant and zealous to amplifie and defend true Religion and pietie , to obserue both diuine and humane Lawes so strictly , and to abstaine from the most enormous sinnes , but that by the blessing of God they shall possesse the Monarchy of the whole world , and subiect all countries , people and nations vnder the most sweet and glorious yoake of Christ , and then shall they accomplish that which our Lord and Sauiour said , And there shall be but one shepheard , and but one fold . IESVITE . This is a mystery not to be published till the euent appeare , for which we labour so much . I haue many others besides to impart vnto thee ; but that shall be at another time : for now thou hast enough to employ thy meditation vpon yet a good while , that so thou maist be made capable of the practice of these good instructions . NOVICE. I thanke you , good Father : now I finde indeede that Father Deza did not mock , when in his Sermon he said , that our Father Ignatius was that Angell , of whom S. Iohn speaketh in the Apocalyps , chap. 10. vers . 1. And I saw a mighty Angell come downe from heauen , clothed with a cloud , and a rainbow vpon his head , and his face was as the Sunne , and his feet as pillars of fire , &c. For , by that which is said , how he was clothed with a cloud , is meant , that he couered his high and generous enterprises and designes : which also representeth the gouernment of our Societie , that manifest their effects by concealing the rules and manner thereof . And as in times past , a cloud couered 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 vpon earth , to the end so holy a thing might be respected as it deserueth , hath ordained that its manner of gouernment should be so secret , as no man should be able to pierce into it . Lo , that which is meant by , amictum nube . I shall neuer forget this dainty Allegory , which will teach me to obserue secrecy , especially in Confessions , though it should concerne the liues of Kings , whatsoeuer the Heretickes say of that same sentence of Father Binet . How it were better all kings should perish , then that the seale of Confession should be violated . And that which our father h Eudaemono-Iohannes teacheth , How there can be no mischiefe so great , for the auoyding whereof a Confession is to be disclosed . In some case , saith i Suarez , it is not lawfull , no not for any end , were it euen to preserue a whole State from a great temporall or spirituall mischiefe . In like manner Cardinall Tolet , The obligation of the seale is so great , that for no cause , no not for to saue his owne life , nor for the safety of the whole State , may the Confessor reueale the confession of the penitent . lib. 3. cap. 16. Inst . Sacer. IESVITE . This I assure thee is a very good instruction , my Sonne , and of great importance : But because it may happen sometimes that thou maist be called before a Iudge , 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 maist boldly answer without lying , that thou knowest nothing , because his demand is vniust , and that to such a demand answer must be made , not to that which is demanded , but to that which ought to bee demanded . And then againe , thou knowest it as God , not as man. But if he should presse thee further , and demand of thee formally if thou hast heard it in confession , then thou canst not say thou hast not heard it , for so thou shouldest lye : neyther 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 doe then ? Thou must deny that thou hast heard it in confession , but meaning in thy minde , for to tell you , or euer to speake of it : By which meanes thou maist escape . This is the doctrine of Equiuocations and Reseruations , whereof another day I will make thee a more ample discourse . Onely I will aduertise thee , according to father k Vasquez , from whom I haue drawne 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 euer thought of this answer , vpon occasion of such difficulties , and that they all beleeued , that if the matter be denyed , eyther before a Iudge , or any other body , it is a lye : and they neuer found out any other meane but not to answer at all : which is no maruell , because in those times this doctrine was not knowne , but is come to light since by continuall disputations . NOVICE. I will not faile to make vse of this instruction for the concealment of Consessions . IESVITE . Thou maist also make vse of it in other things ▪ and teach it vnto others , according as father l Tolet decideth it . It is lawfull somtimes to vse Equiuocations , and deceiue him that heareth you ; not alwayes , but when the Iudge calleth you to sweare contrary to iustice , then it is lawfull for you to sweare according to your owne meaning , against that of the Iudge : As if he should ask you , did you that ? you may answer ▪ I did it not , meaning to your self , for to tell you , or at that time , or some such thing . And if the husband asketh his wife whether she haue committed adultery , she may answer , that she hath not , although she hath , meaning to reueale it vnto him . If any one be constrained to sweare that he will take such a woman to wife , he may sweare he will , meaning to himselfe , if afterwards he thinketh good so to doe . In like manner he that is in the hands of theeues , or he that is vniustly detained , may promise mony , but meaning to himselfe , that he will pay it , if it pleaseth him ; or promise to returne againe if he be let goe , and yet not performe though he haue sworne it , if first hee haue vsed equiuocation . NOVICE. I will endeuor to make a commodious vse of these good precepts , and as a precious treasure will keepe what you haue taught me , attending till you thinke me capable of the rest , at such time as you shall see how I haue profited in this , wherein you haue instructed me already , vpon which I will goe and meditate very diligently . IESVITE . Doe so , and giuing vp thy selfe wholly to Father Ignatius , deuoutly pray him , m That being the least of his , and the most vnworthy of those which are the companions of Iesus in this religious warfare , he wil be pleased to imbrace , entertaine , and assist thee , & that also he will often commend thee to Iesus thy head , & standard-bearer , vnder whose Colours thou fightest , and with whō he hath continuall familiarity & communication . NOVICE. I humbly thanke you for this aduertisement , good Father , and so God be with you . FINIS . Notes, typically marginal, from the original text Notes for div A01948-e750 a Bellarm. de Monach. l. 2. cap. 6. b Serm. de Valderama pag. 10. c 1 Cor. 1. 9. d 1 Ioh. 1. 3. e Lib. 1. de Ecclesia . f Locor . Theol. lib. 4. cap. 2. g Praefat. ad lib. disquis . Magic . k Locor . Theol. lib. 11. cap. 16. l 1 Kings 18. 21 ▪ m Serm. de Valderama pag. 10. n Serm. de ●e●a pag. 112. o Gen. 1. v. 2. p Pag. 74. q Pag. 10. r 1 Serm. de Deza pag. 152. ſ Valderama pag. 10. t Horat. Turcel . in Iesuit . apud Poss . x Maphae . in vit . Loyala lib. 2. Et Rib lib. 2. cap. 20. y Serm. de Valderama . pag. 48. z Serm. de Valderama pag. 11. a Valderama . pag. 51. b Cum sec . parte Serm. discip . de tempore . Apud Ioh. Albinum ▪ 1612. c Valderama . ib. d Valderama pag. 55. e Idem pag. 89. f Fol. id . ibid. g Ignat. Ep. de virtute obedien . Sect. 3. h Valderama pag. 30. & 31. i Ignat. de obed . virtute , Sect. 3 k Ibid. Sect. 1. l Ibid. Sect. 3. m Ibid. Sect. 5. n Ibid. Sect. 16. o Sect. 12. p Sect. 7. Tollet . instruc . sacerd . l. 4. cap. 3. Sect. 4. q Ibid. Sect. 18. r Ibid. Sect. 20. s Esay 28. 16. t 1 Pet. 2. 6. u Rom. 9 33. x Praesat in lib. de sum . Pontif. Item in eod . lib. per totum . & de concil . lib. 2. ● . 17 y Bellar. de pontif . lib. 5. cap. 6. §. Explicanda . z Ibid. cap. 7. §. Prima ratio . a Desum . Pont. lib. 5. cap. 7. Sect. Item potest b Defen . ●id . Cath lib. 3. cap. 23. §. 10. c Ibid. §. 18. e Bellar. de sum ▪ Pont. lib. 5. cap. 7 Sect. Praeterea . f Vbisupr . §. 21 g Tom. 3. Disp . in Thom. disp . 1. ● . 12. punct . 2. h Vbisup . Sect. Alterum . i Bellar. lib. 5 cap. 7. Sect. Tertium . k Amphith . honoris , cap. 12. l Resp . ad Antic . cap. 3. pag. 48. n De Clericis . lib. 5. cap 30. Sect. Quarto obijciunt . o De Clericis lib. 2. cap. 17. Sect. Ad primam p Defens . contra Ang. lib. 4. cap. 17. Sect. 16. & 18. q Ibid. lib. 4. cap. 9. Sect. 17. & 18. r De Clericis lib. 1. cap. 38. Sect. Quarto obijciunt . ſ Defens fid . contra Ang. lib. 3. cap. 17. t Eiusdem lib. cap. 23. Sect. 18. & 20. u Bellarm. de Clericis lib. 1. cap. 29. Sect. Alterum . x Bellarm. de Cleric . lib. 1. cap. 30. Sect. quarto obijciunt . y Aphoris Confess . Tit. Clericus . z Suarez . Defens . fid . ●●b 4. cap. 15. Sect. 1. 9. & 10. a Bellarm. de Pont lib. ● . cap. 7. Sect. Quod si . b Mariana de Reg. lib. 1. cap. 6. c Def ▪ fid . lib. 6. cap. 3. Sect. 1. d Marian. de Reg lib. 1. cap. 6. e Defens cathol ▪ lib 6. cap. 4. Sect. 7. * Vbi ▪ sup . Sect. 2 f Apud Eudaem . in Res . ad Antic . cap. 1. g Ibid. pag. 32. h Defens . fid . lib. 6. cap. 4. Sect. 2. i Ibid. Sect. 5. k De Reg. lib. 1. cap. 6. pag. 51. l Ibid. vbi supra lib. 6. cap. 4. Sect. 6. m De Reg. & Re. Inst . lib. 1. cap. 6. pag. 59. & 6. n Def. fid . lib. 6. cap. 4. Sect. 15. o Ibid. Sect. 18. p Ibid. Sect. 17. q Ibid. Sect. 19. r De Rege lib. 1. pag. 57. ſ De Concil . lib 2 cap. 16. & 19. t Recog . lib de La●cis §. Addo . u Vbi supra . pag. 62. x Suarez . vbi supra Sect. 20. y Contra Barclayum cap. 3. z De Reg. lib. 1. cap. 6. pag. 53. & 54. a Mariana de Reg lib. 1. cap. 7. per totum . b Mariana lib. 1. cap. 2. de Reg. in●●it . c Theol Schol. part . 2. Tom. 2. Tract . 1. cap. 16 ▪ q. 4. d Becanus vbi supra . q. 6. e Becan Ibid. f Suarez Desen . fid . lib 4 ▪ cap. 22. g Bellar. de Pont. lib. 1. cap. 9. h Apol. pro Garneto cap. 13. i De paenit . disp . 33. Sect. 1. k Vasq . in 3. part . Thom. Tom. 4. Quaest . 93. art . 4. l Lib 4. de inst . Sa●er . cap. 21. m Gaspar Sanc. Epist . dedic ▪ ad Ignat. Loyol . Comment . in Esayam .