1. To be judged by a public sentence. 2. To die the most ignominious of all deaths. 3. By the hands of the public executioner. 4. As an enemy to Cæsar and the government. 5. To die hanging on a tree. 6. To be stript of all my clothes. 7. To have all my blood entirely shed, by embowelling and quartering. 8. With a public declaring my death to be necessary for the people. 9. The multitude shouting, Crucify, Crucify. 10. The people rejoicing at this sentence and death. that to have been written by the earl of Roscommon, as also of the grounds upon which it was written; and therefore hopes that your majesty will not permit your petitioner's life to be taken away, before that be clearly understood.That your petitioner having, in obedience to your majesty's particular cominand, made a full, clear and sincere discovery of all those estates which your majesty commanded him to discover, humbly offers unto your majesty's merciful consideration, the protestation and declaration by your petitioner hereunto annexed; by which he no way intends to reflect upon your majesty's justice, or the justice of the judges or jury by whom he was tried: and humbly begs, that the same may not be interpreted to intend any such reflection. And it is not impossible for an innocent person to your majesty will please to consider, that be condemned, since it is not many years past, that three persons were executed, and hanged in chains, being condemned for the murder of one, who appeared afterwards to be living; and this without any just cause of reflection upon the justice of your majesty, or of their judges or jury.-That your petitioner humbly begs leave to hope, that when your majesty shall have considered his said Declaration, you will, out of the abundance of your natural inclinations to mercy, either vouchsafe to give him his pardon, so as to enable him to spend the remainder of his life, in the service of your majesty, and his country; or at least, give him leave to live, though it be abroad, and in perpetual banishment, he having fully obeyed your majesty's commands, in discovering every 11. Occasioned by false witnesses. 12. The witnesses induced by malice and re-thing within his knowledge, which hath been wards. To the King's most Excellent Majesty. The Humble PETITION of RICHARD LANGHORN, a Prisoner condemned in the Gaol of Newgate. Humbly sheweth; That your majesty's petitioner, with all gratitude of heart and soul imaginable, humbly thanks your majesty for your mercy, in giving him life until Monday next. That your petitioner is wholly ignorant of the substance of that letter mentioned in your majesty's order of council, of the 3d inst. required to be by him discovered; and the case of your petitioner being singular, as not having above any one witness to any one particular matter of fact given in evidence against him, as the judges can inform your majesty. Your majesty's petitioner therefore humbly casts himself at your majesty's feet, humbly imploring your royal mercy; and that you will be graciously pleased to give him his life, that he may spend it wholly in praying for your majesty's long and happy life, reign and govern ment. And your petitioner, as in duty bound,. shall daily pray for your most sacred majesty, &c. R. LANGHORN. The following, among other Articles concerning these People, were published at the Time: THE main drift and scope of these so noto. rious malefactors speeches, was to wipe away the contamination of that guilt, which brought them all to be the public spectacles of condign punishment; wherein they observe all the same method of appealing to Heaven, denying the doctrine and maxims of their order, and then praying for the king and themselves. All which aths and protestations, had they been true, VOL. VIJ. they might rather have been thought Apostates from their order, and detectors of the religion they so zealously professed upon the ladder, than valiant champions in the Romish militant church. Had they been such weak and pusillanimous combatants with death, as not streinuously to deny what they were so fairly convicted of; they would have been deprived of those glorious crowns of martyrdom which were 2 M assured them by him, whom they call the only Lord of all the world, the only vice God, the only emperor, the only king, the most holy Pope. They thought it was much better to make but one skip from the cart to Jacob's ladder, and so to mount directly up to Heaven, than to be condemned with an ignominious load of truth, and penitent confessions of the facts they committed, to the whips and scourges of a tedious purgatory; else it would seem strange to the world, that in the midst of those solemn protestations which they made to that God, to whom their souls were taking such a speedy flight, as they pretended, should so boldly deny what so many grand seigniors of jesuitism have so stiffly maintained to all the world. Nor did this leash and brace of their disciples, shew themselves such mild receders from their principles, who durst so confidently adventure to beard the laws and statutes of a Sovereign prince, within his own dominions; ipso facto; malefactors and rebels to his majesty, when they first set foot upon his shore. not see him at Venice, &c. Many more examples might be brought out of the same, and several other printed authors; neither are the equivocations of Tresham, Garnet, and others unknown to ourselves, as those of Richcome are in France, who affirmed, That he never heard the last deceased Henry, called tyrant by any of his subjects, though he had heard Henry Valois, the last murdered king often so reviled. So that it may be well said to be the Jesuits motto, Jura, perjura, secretum prodere noli, Swear and forswearBut the main secret to betray forbear. Thus while they pretend to renounce and detest equivocation, mental reservations, and dispensations; reason itself must needs persuade us that men principled and educated by such instructors, are guarded with a good Salvo, for those very equivocations which they seemed to abjure. No less, if not more apparent is the fallacy of their disowning and disavowing that dismal doctrine, of killing kings and princes. As for their renouncing all equivocations and mental reservations, which is the ground upon which they all tread, that will signify no- To which purpose Gawen fell short in affirmthing, when we consider the nature and quality ing, that only Mariana the Spaniard was the upof a true Jesuit, which is, tenaciously to hold holder of that dreadful opinion: witness the and adhere to the dictates and positions of writings and approbations of Stapleton and their superiors, as believing what they teach to Garnet; and the apology of Jacob Clements, be all inspiration. Now their heavenly doc- in some part recited in the oration to the king trine is no more than this; that it is lawful for of France, against the readmission of the Jethem, not only to deny and conceal the truth, suits into that kingdom. Commolet and Guigbut also piously and religiously to affirm, to nardus, by whom that bloody act of Jacob Cleswear by, and invoke God and their salvation|ments, who murdered Henry the 3rd of France, to attest those things which they know to be assuredly untrue. Thus Toletus, both a Jesuit and Cardinal, 1. 4, of his instructions to the priests, c. 21. If it be a secret crime concerning which any one is examined, he may make use of equivocation. As for example, if I be asked whether I did such a thing or no? I may answer, No: with this reservation to myself; I did not now do it. was called the gift of the Holy Ghost, as is averr'd in the forementioned oration to Henry the 4th. And who so wicked among us, saith the same oration, as not to see, that if Jacob Clements had not deeply drank of the Jesuits poison, he would ever have thought of killing his lord and master. The warlike prowess and renown of Henry the 4th, could not defend him from the treachery of a bejesuited enthuGregory de Valentia asserts the same: If siast, who confessed that he had sucked all his the question, saith he, be not fit to be answer-king-killing malice from their diabolical oratory. ed, though you be upon your oath, yet shall no perjury be committed, though the party swear contrary to the intent of the judge; such a one does neither lie, nor take the name of God in vain, when it is for his own preservation. Andreas Eudemon Johannes is another of the same stamp. Martin Azpilcueta, of Navarre, proves equivocation to be lawful, from the example of St. Francis, who being asked by certain officers, whether such a murderer did not run such a way? Put his hands into his sleeves, and cried, he did not pass this way: meaning, that he did not fly through his sleeves. The fore-mentioned cardinal Toletus also affirms, That if a priest be asked by the magistrate, whether he saw such a one at any time? He may auswer, No, for he did not see him that he should tell the magistrate; or he did not see him in a beatifical vision, or I did And so far was Mariana from being the sole supporter of this doctrine, that Francis de Verone wrote in the defence of Chastell, who had stabbed Henry the 4th, and John Guret and John Hay were both banished out of France, for publicly teaching their disciples the vicious precepts of early treason. Nor is there any thing more horrid among all the butcheries of the beathen sacrificers, than the ceremony, which the Jesuits use, at the consecration of the person and the dagger, which they design for a royal massacre. For the intended executioner is brought into a private room, where the dagger, carefully wrapt up in a fair linnen cloth, and sheathed in an ivory sheath enamel'd with several strange characters, with an Agnus Dei appendant, is at liberty to dazzle the murderer's eyes. Then the weapon being drawn, is sprinkled with holy water, adorned with a rosary of coral beads, and so delivered with these words. Chosen son of God receive the sword of Jeptha, the sword of Sampson, the sword of David with which he cut off Goliah's head, &c. go and be prudently courageous. Then falling on their knees, they mumble forth this dismal exorcism; Cherubims and seraphims, ye thrones and powers, ye holy angels all descend, and fill this blessed vessel with perpetual glory; daily offer to him the crown of the blessed virgin Mary, the holy Patriarchs and Martyrs; For he is now your own, and no longer belongs to us. Then they bring him to the altar, and shewing him the picture of Jacob Clements, Strengthen, O Lord, they cry, this thy arm the instrument of thy revenge. Let all the saints arise and give place to him. An invention of men worse than devils, enough to amaze heaven itself; which shews that the words of dying men are not always oracles, when they go about to palliate embodyed villany. Nor was Mariana's book exploded, as Gawen avers; but it is true that care was taken by the Jesuits to suppress both Mariana and others, for he was not alone, meerly out of necessity, and to divert the storm that threatened them from the court of France. And thus the world may see the folly of that vain compliment; That a whole order should suffer for the rashness of one man. of Bohemia, for being common disturbers of the public peace; out of Moravia and Hungaria for the same cause; out of Transylvania, for being almost the ruin of that country; and out of the Low Countries for their continual misdemeanors; and lastly, this may be also added, that Ferdinand king of Sweden was expelled his kingdom, for endeavouring to obtain their readmission after they had been ejected by his subjects. As for father Harcourt, let it not seem strange, for I find they were all alike in haste to reach heaven before sun-set, that he should pretend so much ignorance of the plot. For the reason is plain; he was resolved to visit St. Peter in the Jesuits livery, and to let them see he was true blue: while his own letter under his own hand, written into the country to give notice of sir Edmundbury Godfrey's death, three hours after his murder; and publicly to be seen, puts a most cruel slur upon his late protested hatred of mental reservation and equivocation. Now as for their prayers for their judges, and the discoverers of their treason, in my judgment they might have spared them. For why should they be so zealous to pray for them, when they would not so much as beg one tear from those that were not of their own profession? They were no prayers of charity, but rather the curses of their malice, while they laboured to scandal the justice of such most eminent judges, the impartiality of so sound a As little cause there is for us to helieve, That the whole catholic world should be the Jesuits advocate. At least the whole catholic world has taken a very ill cause in hand, to defend an order that has so ill behaved itself as to be expelled out of France for murder; out of Eng-jury, and the fidelity of such witnesses, who bavland for high treason; from Venice, almost in the sight of Rome itself, for their insufferable ambition, and designs of bloody revenge; out ing so highly merited of the whole nation, have rendered the sufferers more remarkable in their ends than in all the progress of their lives before. An ANSWER to the Reflections on the Five Jesuits Speeches; or, General Rules of Christian Charity. Together with the Speech of Henry IV. King of France in behalf of the Jesuits. For purposes best known to the divine wisdom, God has been pleased to suffer amongst men, some who never had inclination to goodness, generosity, or any the least moral virtue: such true children of him who was a liar from the beginning, cannot endure any other man should be esteemed pious, just, or true; of such our blessed Saviour speaks Matt. 11. 18. These diabolical natures combat religion as their most mortal enemy, in what shape soever they meet it: if it appear in severe mortified devotion, then it is called by them madness, as of St. John Baptist, Behold a man that has a devil; if it comes drest in the charming shape of love and sociable conversation: then, as the blessed Jesus, beheld a drunkard and a wine bibber, a friend of publicans and sinners; such children of perdition, full of envy, malice and all ungodliness, are ever busy and taking more pains to serve the kingdom of darkness, and compleating their full measure of wickedness, than the best of saints do to arrive at those blessed mansions prepared by their loving redeemer in the kingdom of the God of love of this sort of spirit must he certainly be, who was author of the preamble and postscript printed with the› Jesuits speeches: for were it likely that men should be so infatuated by the principles of any religion, as to die with expectation of reward from him they call the God of truth, when they invoked him with their last breath as witness to a lie, could it be possible, I say, that men should arrive at such madness. Yet ought poor limited and undiscerning men leave them to the judgment of the great, wise, just and all-seeing God to punish them as they deserve: but no thing is more certain than this truth, that the God of truth hates falsehood above all things; and therefore when provoked both by that, and the utmost contempt of his divine majesty, by being invoked to be a witness to a lie, he will above all crimes punish such contempts with his utmost vengeance; and is it possible, but that all men of all religions, who believe at all | the immortality of the soul, should also believe this truth as certainly as they must believe there is a divinity, which gave their souls that immortality. Yet dares this uncharitable author, as if he were the great Searcher of Hearts, accuse five persons, pretending, as he says, to dignified orders of religion and sanctity, together with the perfections of noble learning, which usually betters men, to break through all the impalements of divinity and morality, and with a terrible lie to take their ultimate farewells, merely for the vanity of imposing a belief of martyrdom, and to insinuate their heresy into produce some authority from popish doctors, that should not only allow equivocation lawful but dying in a lye meritorious for as for his calling them in the close of that paragraph ipso functo rebels and malefactors when they first arrived, that can be no proof against them, since the same argument holds against christianity itself propagated by the apostles and their followers contrary to the laws of nations then in force: and to which all persons pretending to make converts may readily reply in the words of the Apostle forbid by the Jews to preach any more in the name of Jesus, Whether it be better to obey God or man, judge ye. the credulous and unstable: Oh! most ridiculous conception, unlikely indeed to bear so great sway with the living as the last words would do of the most notorious malefactors, much less theirs who by a continued series of good life and modest behaviour had spent their time, (as they thought,) in their service of God, living some of them to a great age, without being accused of any crime against human society, until this the worst of crimes which was sworn against them, but that single one of designing the murder of God's Vicegerent their anointed king, if true, was enough to make black a continued life of virtue, longer than Methusalem; but they with their last breaths deny their guilt, and others upon the bible swear it, these are but four, and they were but five, those were persons who had dedicated themselves wholly to the service of God in the way they, at least, believed true; three of these are men by their own confessions guilty of many foul and notorious crimes, not yet giving the least testimony to the world of their conversions by a good life, all of them of indigent and desperate fortunes, which they have well amended by their pretended discoveries; which true or false, it concerns them as to their well being here to make good; the others can have no benefit by their attestation, (but if false) the eternal damnation of their souls; a bribe no man would be fond of. Now if this be seriously considered on both sides, will it not be enough to sway with the most partial standers by, at least to suspend his opinion of the truth until it shall be revealed either in this world or the next by the Almighty God, to whom they have on both sides appealed, and who alone sees truth through all disguises. But not to suffer all the dirt to stick, the malicious of this author has thrown on their pen (at worst but doubtful) memories, we will slightly consider the strength of his arguments, avoiding all offences to the magistrate and the laws we live under, by whom supposing this (scarce probable) evidence against them true, they were most unjustly condemned. His preamble and first paragraph of his Postscript, tends only to persuade us that these 5 dying men did hope by their damnable lyes to escape purgatory and leave it on their left hand and at once skip from the cart to Jacob's ladder mount directly up to heaven; which no man in his right wits can believe, except their accusers will swear they told then so, or that he would I do not undertake to vindicate the religion these men died in, much less the opinions or extravagancies of some doctors of it, the laws forbidding the one; and the Romish Church itself the other; I will therefore only say it is no more just to tax the whole society with the heterodox opinion of two or three men, than it would be to accuse Protestant Religion with king-killing principles, from the practices of some called so in the murder of K. Charles the first; and from the multitude of sermons and other discourses printed in commendation and vindication of that detestable villany: but because our author refers much to the oration made to Henry the fourth of France, I will only by way of reply, insert that great king's answer to it, mentioned by Mr. Gavan, which was in these words: The SPEECH of HENRY IV. King of France in behalf of the JESUITS. 1. "The care you shew of me and my kingdom is grateful to me; albeit you seem not to have thoroughly weighed the things you demand, nor are you, as yet, so well acquainted with my thoughts, as I am with yours. 2. You deem the weal of my kingdom to consist in the proposition you have made; and you tell me it is a matter that deserves to be most carefully deliberated. And I tell you, you have said nothing which I have not most carefully weighed and most diligently examined by myself these eight or nine years. 3. You take yourselves for men of great understanding and experience in the common wealth. But believe me, I know as well as you all that hath been in controversy in this matter. There 4. First of all you object to the Fathers of the society, the assembly of Poissy; but without cause. For if there had been at that place others like many of them, the Catholic Cause would have had a more happy success. fore that which you turn to their dispraise, any just umpire will attribute to their virtue. But that which I most wonder at your judgments for, is, that so preposterously you condemn the society of ambition, whereas the Fathers of the society, with a constant submission, have ever refused all honour and preferment, as well ec *The Clergy held an assembly at Poissy anno 1561, in which the society was allowed of, and admitted, though not fully. clesiastical as political: and which is more, they bind themselves by vow not only not to aspire to honours, but even to refuse the same when they are freely offered unto them. Consider their whole course of life, and you shall find that all their ambition is to labour for to help all, and that without any pretence of interest or gain. They value not the expences of their own pains, so they may profit many. 5. But you call to question the very name of the Society of Jesus, and for that you tax them. But see with what reason, for if they must be blamed for that holy name, what shall we say for those religious persons who take their name from the most blessed Trinity? and your daughters here at Paris; what will you think of them that call themselves Daughters of God? Finally how will you censure my knights, who are called of the Holy Ghost? Truly I do not more dislike them that take their name from Christ, than any other. 6. You object the divines of Sorbon condemned the Jesuits. I do not deny it. But they condemned them being innocent, unknown, and unheard. For this I call to witness, those very divines themselves, who now admit them, whom their predecessors banished, and honour them whom they contemned; nay they praise now and extoll those that were condemned, and stick not to take them for their directors, and masters, in all kind of learning. 7. You tell me Jesuits have hitherto remained in France only by connivance. Here I acknowledge, and reverence the divine providence, that hath reserved this honour for me, not yet achieved by others, that I should es tablish in this realm the Society of Jesus, which hitherto hath had no settled abode in France. My predecessors have received the society, I will patronize and preserve them. 8. Peradventure you will turn to the Jesuits discredit, that for which you ought to praise and honour them: the University of Paris earnestly and openly opposed them. And what, I pray, was the cause of this opposition? All was, that the Fathers did not only equal others in learning and industry, but also went far beyond them. A clear testimony of this is the great number of youths that frequented the Fathers Schools, where (together with learning) they learnt virtue. But to stop this opposition, I will make a decree that the universities of Paris shall no more oppose them. And this you will be glad of. 9. But you will tell me, that the ablest of your parliament got not their learning of the Jesuits, this I will not much gainsay. For the ablest of you, as they excel in learning so they exceed in years. These got their learning in foreign nations, before the society set foot in France. Others did not so, and so I am certain they think and speak otherwise. And what need they speak? the matter itself speaks. We ourselves saw how at the departure of the Society out of France, all the muses seemed to depart. Our University was desert and mourned: those came seldom at it, who before in great numbers frequented the Fathers. Yea many departed the realm, and forsook their country to study in the Society's Schools; nor could your decrees or threats stop them. 10. You say the Fathers joined themselves to the League, that is not to be imputed to their fault, but to the iniquity of the times. But this I persuade myself, upon the assurance I have of the integrity of their consciences, that they will become such towards me, as it behoveth them, who, mindful of benefits, desire to shew themselves most grateful. 11. Now some of you impose on the Fathers a new crime, and peradventure as yet unbeard of, saying, that they draw to their order young men of the most forwardness and best dispositions An unpardonable crime; yet I praise them and esteem them particularly for this that you condemn. Do not we, though in a different matter, do the selfsame? A captain that is to raise soldiers, does he not cull out the choicest, and leave the meanest and least hopeful? In your parliament, when you choose a new court, or fill up an old, do you prefer the unlearnedest, and least apt for business? If the Jesuits put unlearned masters in their schools, or in their churches ignorant preachers, would you not with reason blame them? What offence is it that the Jesuits should provide the fittest they can, both for church and schools. 12. That slander which concerns the Jesuits treasure, is as false as common. Go visit all the colleges in France, search all their treasures, sum altogether, and you will scarce find twelve, or at most 15,000 crowns. I know well how poor and slender furniture and provision was both at Lyons and Bourges. Nevertheless 30 or 40 persons were to be fed in each of those colleges; whereas their yearly revenues was scarcely sufficient for eight masters. 13. The vow of obedience with which they tie themselves to the pope doth not oblige them to be more faithful to externes, than to us. Neither is there in that vow any thing contrary to the oath which they will swear unto me. They will attempt nothing (I am sure) against their prince. That vow to the pope, bindeth them to go to barbarous and savage nations that they may reduce them to the Catholic church. The whole world testifieth that the remotest regions of the Indies, together with infinite heretics, have been by their pains and learned endeavours brought to Christ's fold. I remember I have often said, that if the labour of the Spanish Father be so profitable for Spain, why should not France with reason expect the same? Is that kingdom more fortunate and flourishing than this? Spain is loved by the Spaniards, and why should the French hate their native soil? 14. But as you are wont to say, those men seek to be admitted into provinces and kingdoms what way soever they can. Pray you is this an offence? It is the custom of all that follow the instinct of nature. I myself, by what means I could, sought to get my crown. Howsoever we cannot admire the Fathers con |