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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43118	The politicks of France by Monsieur P.H. ... ; with Reflections on the 4th and 5th chapters, wherein he censures the Roman clergy and the Hugonots, by the Sr. l'Ormegreny.; Traitté de la politique de France. English	Du Chastelet, Paul Hay, marquis, b. ca. 1630.; Du Moulin, Peter, 1601-1684. Reflections on the fourth chapter of The politicks of France.	1691 (1691)	Wing H1202B; ESTC R40961	133,878	266

for a Seal At the beginning these Letters which the Popes thus sent were but simple Letters of favour and recommendation but it hapning that the Chapters reverenced them and that here and there at least one who had obtained them was chosen all pretenders to Bishopricks came to believe that it was necessary to obtain them Thus what was at first but as hath been said a recommendation became at length a point of right and duty Such was its Rise Now this being certain there may be use made of the example and thus when a considerable Benefice should be vacant the King might order that a Letter be written to the Patron and some Person recommended to his Nomination There is no cause to doubt but the Patron will Nominate whom His Majesty hath thus recommended so that insensibly it will grow a Custom to take the King's recommendations as otherwhile persons did those of the Popes and as the Bulls became at length necessary for Bishopricks and Abbies so the King's Letters shall become necessary for all sorts of Benefices and He render Himself Master of all Church-men The King in this will have sufficient reason because He being Protector of Religion which is the prime Pillar of every State it is His interest to know whether they that shall be provided of Benefices be Orthodox and of good Life lest they spread some bad Doctrine among the people for Heresies and Scandals do cause division in the Common-wealth as well as Schisms in the Church Besides it concerns the tranquillity of the State that Curates who have the direction of Consciences be well-inclin'd for the good of the Kingdom and ready to keep particulr Persons in their duty To descend now unto the case of the Monastick Religious and find out a way for rendring them useful to the State to take them off from that laziness and loathsome beggery in which they live as also reduce them to such a number as may be proportionate to other ranks of men in the Kingdom It is to be noted that there are three sorts of Monasticks The first is made up of the Orders of S. Augustin S. Benedict S. Bernard and Premonstrey These are they that possess the bulkie riches of the Church I mean the Abbies and Priories The second sort comprehends the Carthusians the Minimes the Coelestins the Feuillans and some others who possess Goods with propriety and beg not but by Toleration The third kind is that of the meer Mendicants who subsist by Alms as do the Jacobins the Cordeliers the Carmelites and their branches that is the Reform'd as they term 'em who are issued from them These notwithstanding their Vow of Monastick Poverty yet are not destitute of some foundations but they plead for themselves that the Pope is Proprietor of the Goods they do but take the Profits which certainly is a vain and frivolous subtilty The Female Religious being comprised under these three kinds there is no need to make of them a separate Article There are too to many Monks It s an abuse so prejudicial to the Kingdom that the King can no longer dissemble it it is time to take it seriously and effectually in hand For Monks live in single state they raise no Families get no Children and so are barren grounds that bring forth no fruit to the Crown Beside the blind obedience by which they are tyed to the pleasure of the Pope doth form a foreign Monarchy in the very bowels of France and into it they train along the credulous people which is a thing of very great consequence This Politie is founded on the abusive and pernicious Maxims of Rome which too are purely Political For that the obedience which Monasticks give the Pope is Religious there is no colour to pretend nor is there a Christian but sees what his duty binds him to in this case and is altogether subject to his Holiness in Doctrinals without need of making particular vows to oblige him The name of Religion in the matter is but a phantasm and a false pretext which the Court of Rome assumeth to augment its Temporal Power and to have its creatures in all quarters By consequence the abuses ought to be retrenched as was done by Charlemagne in his time and sundry other great Kings But for the effecting of this I should not at all advise that the attempt be openly made For that would be to draw upon the undertakers the importune clamours of all the Monks and their Zealots nay to draw Rome upon their backs which might cost them some trouble In fine it would be to draw on them the People who are ever fond of Novelties that surprise them or are prejudicial to them and always averse to those which they have foreseen and are profitable for them 'T is therefore by-ways that must be taken The first which seems to me fit to be pitcht upon would be to require of the Monastick Communities that they dispatch Missions unto America and the Indies to convert the Salvages and administer the Holy Sacraments to Christians The Monks who are commonly imprudent will strain to set forth the greatest number of their fraternity they possibly may in hope to make considerable Establishments thus there will be forwardness enough to embarque The present juncture is advantageous for this design For they are charged with more Persons than they are able to maintain Charity being evidently cooled toward them A second means may be to debar them the conversation of Women It is scandalous to see Religious Men receive visits from them in Churches and there in presence of the Holy Sacrament spend whole Afternoons with them For remedy it might be ordained that they should have Parlours where Women might go to consult them The thing is a point of deceney and Parlours the Carthusian Friars and all Nuns generally have The third means might be that the Fathers of such as enter into Religion should pay an Annual Pension to the Order by way of Alms during their Sons life which is the practice in Spain This Pension some will say causeth in Spain an huge multiplication of Monks But 't is not the Pension that fills the Cloisters in that Country 't is the licence the Monks have to do what they please In France they are not upon such Terms A fourth means is to oblige the Monasticks to abide in their Convents and not go abroad but very rarely and for urgent affairs so do the Carthusians A fifth to embroil the Monks with the Bishops for which they are sufficiently disposed A sixth to prohibit that Children of Sixteen when as yet they know not what they do bind not themselves by Vows which engage them for the whole remainder of their lives but remit that Ceremony till their 22d year of Age. The seventh means would be to suppress that Congregation as they call it among Monastick persons as for instance there are the Congregations of S. Maur and command that the Religious who make profession in

who is so clear-sighted see what an impoverishment it is to his Kingdom that France be tributary to a Stranger under the Title of Annates Offerings Dispensations Absolutions and Causes Matrimonial Against these Depredations our ancient Kings had provided some remedy by the pragmatick Sanctions vext to see the fairest Revenue of the Kingdom pass over the Alps by a Religious spoil and go into the Purses of those who laugh at our simplicity But what reason is there that they who pay so willingly Tribute to the Pope should make so great difficulty in paying to the King Is it not because they believe they owe all to the Pope and nought to the King St. Paul teaches them to pay Tribute to the Higher Powers inasmuch as they are Ministess of God And St. Chrysostom commenting upon this Text tells them who are these higher Powers If says he the Apostle has establisht this Law whilst the Princes were Pagans how much more ought this to be done under Princes that are Believers And he had said before The Apostle commands this to all even to the Priests Which is more he adds though thou art an Apostle though thou art an Evangelist or a Prophet or what ever else thou art From St. Ambrose we have the same Lesson in his Oration of delivering the Temples If Tribute be demanded refuse it not the Lands of the Church pay Tribute Even Pope Vrban and the Roman Decretal say That the Church pays Tribute of its exterior Goods Also That Tribute must be paid to the Emperors in acknowledgment of the Peace and Repose in which they ought to maintain and defend us The right of Kings and Truth must needs be very strong that could draw from the Pope and his Canonistical Doctors this acknowledgment For the Canon Law was not founded for any other end but to supplant the Civil Laws and establish the Popes Jurisdiction throughout This is a Body of Foreign Laws that have their Tribunal apart and that depends on a Foreign Prince and where the King has nothing to do but look on I mean till such time as he shall please to take cognizance of so unreasonable an Usurpation And forbid that any Cause be judged in France by other Authority than His and much less any Cause commenc'd in France be appeal'd to Rome And in truth he is but a King by halfs till he alone possess all the Jurisdiction exercis'd within his Kingdom This is what Charles du Moulin said in an Epistle to Henry II. where he writes freely against the Empire that the Pope has set up within our France where the Pope has Subjects that submit not to the Laws of the King but to those of the Pope which are the Canon-Law and the Constitutions that come from Rome But some may object Would you have the King judge in Spirituals I Answer That if the King ought not to be Judge it does not follow that the Pope must The King has his Bishops that may and ought to judge of matters purely Spiritual but of nought without being authoriz'd by the King and there is no need of an Authority out of the Kingdom for this I will say more That the Ecclesiastical Government is a part of the Office of a King For so it was in the Kingdom of Israel And who would believe that in this Age and in Spain where the Inquisition Reigns King Philip IV. assum'd to himself the Soveraign Power of Churches within his Dominions For this purpose he apply'd that excellent passage of Isodore which is attributed also to the Council of Paris That the Secular Princes should know that they ought to give an account of the charge of the Church committed to them by Jesus Christ for whether that the Peace or the Discipline receive improvement by believing Princes or that they are impair'd He who committed the Church to their Power will demand an account O the excellent passage O the Holy Lesson God give all Christian Kings the Grace so well to learn it that they may never leave this Charge of the Church which Jesus Christ has committed to them upon the hands of Strangers and when they have taken it into their own hands to acquit themselves worthily and render a good account Alas Alas Have Kings Eyes to see their Rights and have they no hands to maintain them Are they quick-sighted enough to perceive that the Government of the Church is committed to them and that they are to render an account to God and have they not the courage to rescue them from unjust and strange Hands that snatch them away Think they to acquit themselves of this great Account of the Government of the Church of their Kingdoms by saying That the Holy Father has discharg'd them of it when they have in their hands the power to discharge Him from his Usurpations In Truth they will never be in condition to Govern the Church committed to them they will never be but Kings by halfs till they have banisht from their Territories this pretended Spiritual Jurisdiction which destroys the Civil and which will draw under its Cognizance all sorts of Causes there being none wherein there is not some matter of Conscience or some kind of Transgression of Gods Commandments and that by consequence belongs not to the Jurisdiction of the Pope if He must be own'd the Soveraign Spiritual Judge in France The Popes themselves inform our Kings of their Right to Govern the Church Leo IV. writing to Lewis and to Lotharius did not he own that the Investiture of the Bishop comes from the Emperor and the Pope has only the Consecration Did not He beseech the Emperor to invest a person he had recommended and does he not acknowledge that the Metropolitan dares not Consecrate him without the Emperors consent And Pope John X. in his Epistle to Hereiman of Cologue about the business of Heldwin of Tongres does he not observe That the old Custom has this force that none ought to confer a Bishoprick upon any Clerk save the King to whom the Scepter has been given of God The Council held at Thionvil under Lewis the Debonnair An. 835. gives us this good Maxim That the Pope ought to be call'd Pope and Brother not Father and Pontifex and that Lewis had more Power in the Government of the Gallicane-Church than the Bishop of Rome as Agobard Bishop of Lions has it in his Treatise of the Co●●●●…ison of the Two Governments related by Bossellus in his Decretals Gregory Turonensis does furnish us with more than Ten Examples of the right of Investiture belonging to our Kings before the Empire fell into their hands In the times of Clovis they held the Royal Right of the Investiture of Bishops They had also a Right which they call'd Regal which was the Power of enjoying vacant Bishopricks and Prebends and the moveables of Bishops dying without a Will And it is very easie to prove that under the first Line of our Kings and a long while under