quently those laws in no probability of being repealed. A general and uninterrupted plot of their clergy, ever since the Reformation, I suppose all protestants believe; for it is not reasonable to think, but that so many of their orders, as were outed from their fat possessions, would endeavour a reentrance against those whom they account heretics. As for the late design, Mr Coleman's letters, for aught I know, are the best evidence; and what they discover, without wire-diawing their sense, or malicious glosses, all men of reason conclude credible. † If there be any thing more than

**

*"It is certain, that the restless and enterprising spirit of the Catholic church, particularly of the Jesuits, merits attention, and is, in some degree, dangerous to every other communion. Such zeal of proselytism actuates that sect, that its missionaries have penetrated into every nation of the globe, and, in one sense, there is a Popish-plot perpetually carrying on against all states, Protestant, Pagan, and Mahometan."-HUME, Vol. VII. p. 72.

The unfortunate Edward Coleman was secretary to the Duke of York, and in high favour with his master. With the intriguing spirit of a courtier, and the zeal of a Catholic, he had long carried on a correspondence with Father La Chaise, confesson to the king of France, with the Pope's nuncio, and with other Catholics abroad, for the purpose, as he himse f states it, of "the conversion of three kingdoms, and by that, perhaps, the utter subduing of a pestilent heresy, which has a long time domineered over a great part of the northern world." It would seem, from these letters, that it was the purpose of the Catholics, to begin by obtaining, if possible, a toleration, or exemption from the penal laws; and then, while strengthening themselves by new converts, to await the succession of James, or the open declaration of Charles in favour of their religion. From various points it appears, that Coleman was a better Catholic than an Englishman; and would not have hesitated to sacrifice the interests of his country to France, if, by so doing, he could have brought her faith nearer to Rome. There were also indications of both the king's and duke's accessibility to foreign influence, which were fraught with consequences highly dangerous to the country. But, while the Catholics were availing themselves of these unworthy dispositions in the royal brothers, it was quite absurd to suppose, that they should have for

this required of me, I must believe it as well as I am able, in spite of the witnesses, and out of a decent conformity to the votes of parliament; for I suppose the fanatics will not allow the private spirit in this case. Here the infallibility is at least in one part of the government; and our understandings, as well as our wills, are represented. But, to return to the Roman Catholics, how can we be secure from the practice of jesuited papists in that religion? For not two or three of that order, as some of them would impose upon us, but almost the whole body of them, are of opinion, that their infallible master has a right over kings, not only in spirituals, but temporals. Not to name Mariana, Bellarmine, Emanuel Sa, Molina, Santarel, Simancha,* and at least twenty others of foreign coun

feited every prospect of success, by assassinating these very persons, upon whose lives their whole plan depended, to place upon the throne the Prince of Orange, the head of the Protestant League. Yet, although not the least trace is to be found in Coleman's letters of the murders, invasions, fires, and massacres, which Oates and Bedloe bore witness to, the real and imaginary conspiracy were identified by the general prepossession of the nation; and Coleman, who undoubtedly deserved death for his unlawful and treasonable trafficking with foreign interests against the religion and liberty of his country, actually suffered for a plot which was totally chimerical.

These are all Jesuits and controversial writers.

Mariana maintains, that it is well for princes to believe, that if they become oppressive to their people, they may be killed, not only lawfully, but most commendably.-Institut. pp. 61, 64. In the 6th chapter of the same work, he calls the murder of Henry III. of France by Jaques Clement, "insignem animi confidentiam---facinus memorabile-caso rege, ingens sibi nomen fecit."

Bellarmine declares roundly, that all heretics are to be cut off, unless they are the stronger party, and then the Catholics must remain quiet, and wait a fitter time.---De Laicis, Liber III. cap. 22. Simancha affirms, "propter Hæresin Regis, non solum Rex regno pricatur, et a communione fidelium diris proscriptionibus separatur; sed et ejus filii a regni successione pelluntur." Suarez expressly

tries, we can produce of our own nation, Campian, and Doleman or Parsons, † (besides many [who] are named whom I have not read,) who all of them attest this doctrine, that the pope can depose and give away the right of any sovereign prince, si vel paulum deflexerit, if he shall never so little warp; but if he once comes to be excommunicated, then the bond of obedience is taken off from subjects; and they may and ought to drive him, like another Nebuchadnezzar, er hominum Christianorum dominatu, from exercising dominion over Christians; and to this they are bound by virtue of divine precept, and by all the ties of conscience, under no less penalty than damnation. If they an

says, Regem excommunicatum impune deponi vel occidi quibuscunque posse."---Suarez in Reg. Mag. Brit. Lib. 6. cap 6. § 24. These are sufficient examples of the doctrine laid down in the text, which, I believe, is now as much detested by Roman Catholics as by those of other religions.

+ Edmund Campian, and Robert Parsons, English Jesuits, in the year 1580, obtained a bull from the Pope, declaring, that the previous bull of Pius V., deposing and excommunicating Queen Elizabeth, did forever bind the heretics, but not the Catholics, till a favourable opportunity should occur of putting it into execution. Thus armed, they came into England, their native country, for the express purpose of proclaiming the pope's right to dethrone monarchs, and that Queen Elizabeth's subjects were freed from their allegiance. Campian was hanged for preaching this doctrine, A. D. 1581. Parsons, finding England too hot for him, fled beyond seas, and settled at Rome. He published many works, both in English and Latin, against the church and state of England; one of which is, "A Conference about the next Succession of the Crown of England," printed in 1593, under the name of N. Doleman. The first part contains the doctrine concerning the right of the church to chastise kings, and proceed against them. This book the fanatics found so much to their purpose, that they reprinted it, to justify the murder of Charles I.---Athena Oxon. Vol. I. p. 358. Doleman, under whose name it was originally published, was a quiet secular priest, who abhorred such doctrines. Parsons, the real author, died at Rome in 1610.

swer me, (as a learned priest has lately written,) that this doctrine of the Jesuits is not de fide, and that consequently they are not obliged by it, they must pardon me, if I think they have said nothing to the purpose; for it is a maxim in their church, where points of faith are not decided, and that doctors are of contrary opinions, they may follow which part they please, but more safely the most received and most authorized. And their champion, Bellarmine, has told the world, in his Apology, that the king of England is a vassal to the pope, ratione directi dominii, and that he holds in villanage of his Roman landlord; which is no new claim put in for England: our chronicles are his authentic witnesses, that King John was deposed by the same plea, and Philip Augustus admitted tenant; and, which makes the more for Bellarmine, the French king was again ejected when our king submitted to the church, and the crown received under the sordid condition of a vassalage.

*

It is not sufficient for the more moderate and well-meaning papists, of which I doubt not there are many, to produce the evidences of their loyalty to the late king, and to declare their innocency in this plot. I will grant their behaviour in the first to have been as loyal and as brave as they desire; and will be willing to hold them excused as to the second, (I mean when it comes to my turn, and after my betters; for it is a madness to be sober alone, while the nation continues drunk :) but that saying of their father Cres. † is still running in my

The Dominium directum is the right of seignory competent to a feudal superior, in opposition to the Dominium utile, or actuai possession of the lands which is held by the vassal.

+ Hugh Paulin Cressy, better known by the name of Serenus Cressy, which he adopted upon entering into a religious state, was

head, that they may be dispensed with in their obedience to an heretic prince, while the necessity of the times shall oblige them to it; (for that, as another of them tells us, is only the effect of Christian prudence ;) but when once they shall get power to shake him off, an heretic is no lawful king, and consequently to rise against him is no rebellion. I should be glad, therefore, that they would follow the advice which was charitably given them by a reverend prelate of our church, namely, that they would join in a public act of disowning and detesting those jesuitic principles, and subscribe to all doctrines which deny the pope's authority of deposing kings, and releasing subjects from their oath of allegiance; to which, I should think, they might easily be induced, if it be true, that this present pope has condemned the doctrine of king-killing; a thesis of the Jesuits, maintained, amongst others, ex cathedra, as they call it, or in open consistory.

Leaving them, therefore, in so fair a way, (if they please themselves,) of satisfying all reasonable men of their sincerity and good meaning to the government, I shall make bold to consider that other ex

originally chaplain to the unfortunate Strafford, and afterwards to the gallant Falkland; but, having gone abroad after the civil wars, he became a convert to the Catholic faith, and a benedictine monk in the English college of Douay. After the Restoration, he returned to England, and was appointed chaplain to Queen Catherine. He was remarkable for regularity of life, unaffected piety, modest and mild behaviour. But in mystical doctrines, he was an enthusiast; and in religion, a zealot. He was the principal conductor of controversy on the part of the papists; and published many treatises against Stillingfleet, Pierce, Bagshaw, and other champions of the protestant faith. His chief work was the Church History of Brittany, from the beginning of Christianity to the Norman Conquest.---See Athena Oxon. II. p. 528.