The surname, de la Cloche, had really been that of a preacher in Jersey, and survives in Jersey.
After 1665, James de la Cloche was pursuing his studies in Holland, being at this time a Protestant. Conceivably he had been brought up in a French Huguenot family, like that of the de Rohan. On February 7, 1667, Charles wrote a new document. In this he grants to de la Cloche 500 pounds a year, while he lives in London and adheres to 'the religion of his father and the Anglican service book.' But, in that very year (July 29, 1667), de la Cloche went to Hamburg, and was there received into the Catholic Church, forfeiting his pension.
Christina of Sweden was then residing in Hamburg. De la Cloche apprised her of his real position--a son of the King of England--and must have shown her in proof Charles's two letters of 1665 and 1667.
If so--and how else could he prove his birth?--he broke faith with Charles, but, apparently, he did not mean to use Charles's letters as proof of his origin when applying, as he did, for admission to the novitiate of the Jesuits at Rome. He obtained from Christina a statement, in Latin, that Charles had acknowledged him, privately, to her, as his son. This note of Christina's, de la Cloche was to show to his director at Rome.
It does not appear that Charles had ever told Christina a word about the matter. These pious monarchs were far from being veracious.
However, Christina's document would save the young man much trouble, on the point of his illegitimacy, when, on April 11, 1668, he entered St. Andrea al Quirinale as a Jesuit novice. He came in poverty. His wardrobe was of the scantiest. He had two shirts, a chamois leather chest protector, three collars, and three pairs of sleeves. He described himself as 'Jacques de la Cloche, of Jersey, British subject,' and falsely, or ignorantly, stated his age as twenty-four. Really he was twenty-two.* Why he told Christina his secret, why he let her say that Charles had told her, we do not know. It may be that the General of the Jesuits, Oliva, did not yet know who de la Cloche really was. Meanwhile, his religious vocation led him to forfeit 500 pounds yearly, and expectations, and to disobey his father and king.
*Civ. Catt., ut supra, 712, 713, and notes.
The good King took all very easily. On August 3, 1668, he wrote a longa et verbosa epistola, from Whitehall, to the General of the Jesuits. His face was now set towards the secret treaty of Dover and conversion. The conversion of his son, therefore, seemed truly providential. Charles had discussed it with his own mother and his wife. To Oliva he wrote in French, explaining that his Latin was 'poor,' and that, if he wrote English, an interpreter would be needed, but that no Englishman was to 'put his nose' into this affair. He had long prayed God to give him a safe and secret chance of conversion, but he could not use, without exciting suspicion, the priests then in England. On the other hand, his son would do: the young cavalier then at Rome, named de la Cloche de Jersey. This lad was the pledge of an early love for 'a young lady of a family among the most distinguished in our kingdoms.' He was a child of the King's 'earliest youth,' that is, during his residence in Jersey, March-June 1646, when Charles was sixteen. In a few years, the King hoped to recognise him publicly. With him alone could Charles practise secretly the mysteries of the Church. To such edifying ends had God turned an offence against His laws, an amourette. De la Cloche, of course, was as yet not a priest, and could not administer sacraments, an idea which occurred to Charles himself.
The Queen of Sweden, Charles added, was prudent, but, being a woman, she probably could not keep a secret. Charles wants his son to come home, and asks the Jesuit to put off Christina with any lie he pleases, if she asks questions. In short, he regards the General of the Jesuits as a person ready to tell any convenient falsehood, and lets this opinion appear with perfect naivete! He will ask the Pope to hurry de la Cloche into priest's orders, or, if that is not easy, he will have the thing done in Paris, by means of Louis XIV., or his own sister, Henrietta (Madame). Or the Queen and Queen Mother can have it done in London, as they 'have bishops at their will.' The King has no desire to interrupt his son's vocation as a Jesuit. In London the young man must avoid Jesuit society, and other occasions of suspicion. He ends with a promise of subscriptions to Jesuit objects.*
*Civ. Catt. Series V., vii. 269-274.
By the same courier, the King wrote to 'Our most honoured son, the Prince Stuart, dwelling with the R.P. Jesuits under the name of Signor de la Cloche.' James may be easy about money. He must be careful of his health, which is delicate, and not voyage at an unhealthy season. The Queens are anxious to see him. He should avoid asceticism. He may yet be recognised, and take precedence of his younger and less nobly born brother, the Duke of Monmouth. The King expresses his affection for a son of excellent character, and distinguished by the solidity of his studies and acquirements. If toleration is gained, de la Cloche has some chance of the English throne, supposing Charles and the Duke of York to die without issue male. Parliament will be unable to oppose this arrangement, unless Catholics are excluded from the succession.
This has a crazy sound. The Crown would have been in no lack of legitimate heirs, failing offspring male of the King and the Duke of York.
If de la Cloche, however, persists in his vocation, so be it. The King may get for him a cardinal's hat. The King assures his son of his affection, not only as the child of his extreme youth, but for the virtues of his character. De la Cloche must travel as a simple gentleman.*
*Ut supra, 275, 278.
