of them then when father Claude Matthew shewed at Rome the memories and remembrances for the hastning and aduancing of our miseries and troubles and they hauing proceeded so cunningly that of 37. Bulles which they haue obteined they neuer shewed any but those which least seemed to fauour them because they would not discouer the great recompences which they receiue for endeuouring to bring the Papal dignity to this height that there should be nothing either in the spiritualty or temporalty which should not become subordinate vnto it excepting only their Generall for the better effecting whereof their Bulles containe in them absolution from all excommunications which they might incurre a iure vel ab homine to the end that no respect of duty or of any obligation whatsoeuer might retaine and withhold them in setting forward this businesse And as the Iesuites in excuse of themselues alleadge that they were not the first authors of this absolute power Otho Frisingensis hauing obserued that it began vnder Gregorie the 7. vpon occasion of the inuestitures and was continued vnder Gregorie the 9. so are we to admire the sage prouidence of the Almighty who preserued in the schoole of Sorbonne founded about the same time the treasure of the truth contrary vnto that which the Iesuites propose vnto vs as the first and chiefe article of our faith The schoole of Paris hath alwaies taught that the primacie of Saint Peter and his successours Popes of Rome is by the law diuine in honor and reuerence whereof the Church antiquity the Christian Princes haue granted and attributed vnto the holy Sea many great priuiledges prerogatiues which are by the law humane that Iesus Christ immediatly after him and proportionably sending forth his Disciples and Apostles gaue vnto them all equally and indiuidually the power of the keies and that this mission is a reall conferring of power and iurisdiction euen as all the members of a naturall body although they are inequall in dignity doe proceed immediatlie from nature by reason whereof the estate of the Church is Monarchicall tempered with an Aristocraticall gouernement of Bishops and Priests as it were a Senate the most free and perfect estate which that can be imagined Whence it ariseth that the certaine and infallible authority for the resolution of points of religion doth reside in the whole Church and not in the head alone that by reason hereof Councels are necessarie for the gouernment thereof the conclusion of whose decrees and Canons by reason of the plurality of voices the Pope himselfe is bound to obserue without being able to dispence therewithall but in case where the Church being assembled in councell would haue giuen dispensation namely where it concerneth the good of the vniuersall Church and not of particulars which is the solide foundation whereon the liberties of our Church of France are grounded Hence it ariseth likewise that the decrees Buls censures and excommunications of the Popes yea the Bull in coena Domint and the counsell of Trent as farre as they concerne the ciuill gouernment do no way binde nor may be executed before they haue beene first approued receiued and published by the Councell and Aristocraticall order of the Ordinaries of the places which ought to put them in execution and cause them to be obserued that the sacred elections which succeeded the mission and vocation immediatlie made by our Sauiour Christ do appertaine vnto the Church both by the law of God and nature as it appeareth in the 1. and 6. Chapter of the Acts of the Apostles by the counsels of Nise and Basil and by the ordinances of our King S. Lewes and Charles the seuenth That the Pope is the dispensator and Steward and not Lord of benefices that he cannot trouble the ordinaries in their functions nor depriue them of their benefices without lawfull cause and without the Counsell of the Church according vnto that which Saint Gregorie hath written and is inserted in the bodie of the Canon law can ecce dist 99. and S. Bernard lib. 3. de consideratione cap. 4. and Gersson in his booke of the Ecclesiastical power consid 12. and in the treatise which hee hath made concerning the Estates of the Church Contrartwise the Iesuites teach that it suffiseth not to beleeue that the primacie of Saint Peter is by the law of God but that for a more accomplished gouernment of the Church we must acknowledge a Monarchicall vniuersal absolute and infallible power ouer all Christians yea in that which concerneth the temporalty for to giue them lawes and directions yea in Ciuil matters no otherwise then doth the reasonable soule rule the body and affections of man this is the doctrine of Cardinall Bellarmin in his booke de Rom Pontifice of Salmeron in his fourth Tome and the third part the fourth treatise explaining that place of Saint Matthew Dabo tibi claues regni caelorum I will giue thee the keies of the Kingdome of heauen of his commentaries vpon the 13 chapter of the Romains and in the fourth disputation of Ludouicus Molina the 2. treatise de iustitia iure the 29. disputation of Azorius in the second part of his morall institutions the 4. book and 19. chapter and of his 21. booke the 3. and 5. chapter of Gregorius de Valentia in his commentaries of Magallianus in the beginning of his commentaries of the Ecclesiasticall Hierarchie to which absolute power their principall and most secret vow the first foundation and motion of their institution and Order being tied we haue small reason to doubt but that this is the common and certaine receiued doctrine of all their society They adde moreouer that Iesus Christ hath giuen the keies with all Ecclesiasticall power to S. Peter alone and to his successors for to distribute the same amongst the Apostles Bishops and Priests according as they shal thinke it fit whence it followeth of necessity that the institution of Bishops and Curats is not by the law diuine and that the Church is a pure soueraignty which ought to depend on the will of the Pope alone whereupon the Iesuits found their great power to the preiudice of Bishops Curats and Prelates taking vpon them more authority ouer the flockes of other men then the Pastors themselues And indeed by the Bulles of Gregory the 13. of the yeere 76. and 84. besides that they are exempted from the iurisdiction of all Ordinaries as well secular as regular all command is attributed vnto them and they are constituted to be as it were superintendents in the Church whence it ariseth that they vsurpe vpon the charges of all Ecclesiasticall persons bee it either in administring the sacraments or in any other function whatsoeuer at this day the Penitentiary of my Lord the Bishop of Paris although it be furnished with three most sufficient doctors in diuinity renowned for their integrity yet is it in a manner forsaken abandoned in respect of the Oratory of the Iesuits and the Catholike
Church of England being destitute of Bishops by their monopoly is depriued of the holy sacrament of confirmation Where it is easie to be knowne whether those of the Sorbonne of Paris who haue alwaies mainteined hierarchical order and the dignity of Bishops haue from the yeer 1554. rightly coniectured of their design which is to withdraw from the ordinaries the obedience and subiection due vnto thē if the Iesuits may be sēt forth as Bishops and Curates and by this fulnesse of power haue more authority then the lawfull pastors the Bishops should be but as Vicars destituable at their pleasur S. Paul saith that the power was giuē him not to destroy but to edifie and made scruple to preach the Gospell where Christ should haue bin already preached ne superalienū fundamentū aedificaret Ro. 15. Rupertus interpreting the words of S. Iohn 4. chap Vt cognouit Christus c. saith that the great Mr. of Humility hath taught all the doctors of the Church of the houshold of faith not to intermeddle with nor pester the charges cures one of another although that he were the sun the light it selfe yet he would not manifest himselfe nor shine there where Saint Iohn had first begun to shewe his borrowed light can it be imagined that it is possible to substitute one in the place of the father of the familie with the same power and authority as hee hath to whom nature hath appointed it or as Gerson saith that the ordinarie Pastors which are accountable and answerable before God for their flocke should not haue the guiding and gouernment thereof to conclude that a stranger should haue more priuacie with the wife then the lawfull spouse This is against the aduise of Saint Gregory Non ego honorem esse puto saith he in quo fratres honorem suum perdere cognosco meus namque honor est honor vniuersalis Ecclesiae meus honor fratrum meorum solidus vigor tune ego vere honoratus sum cum singulus quibusque honor debitus non negatur I doe not thinke any honor to bee done vnto mee in that whereby I know that my brethren loose their honour for my honor is the honor of the vniuersall Church my honour is the soliderigour and courage of my brethren then am I truly honored when euery one in particular hath not his due honor and respect denied him Bern. 3. Consid cap. 5. And S. Bernard saith honorū ac dignitatū gradus ordines quibusque suos seruare positi estis nō inuidere You are apointed to preserue maintain the degrees orders of eueryone in his particular place dignity not to enuy them Moreouer the Iesuits doe teach propose and maintaine that the Pope only is infallible the celebration of Councels is but for decencie onely vt facilius canones recipiantur That the Canons may bee more willingly receiued that the Synodall resolutions doe depend not only of the will of the Pope but that hee may dispence with them change and abrogate them when hee thinketh good that the sacred elections are neither from the law of God or nature and appertaine only to the Pope Cardinall Bellarmine in the first booke De clericis chap. 8. and that hee may dispose of benefices yea to the preiudice of the Patrons and of those vpon whom they are conferred etiam sine causa yea without any cause the proper tearmes of Emmanuel Sa in verbo Papa That the Buls constitutions censures and excommunications yea the Bull in coena Domini and the Councell of Trent in that which concerneth the ciuill Policie doe oblige the French men in conscience although the French Church neuer gaue consent thereunto nor did euer receiue them Azorius in the 5. booke the 3. chap. of his morall institutions If that the councels doe depend entirely of the authority and approbation of the Pope as they mainteine and the author of the Catholike institution perswadeth when as in reckoning vp those which are legitimate hee omitteth those of Constance and of Basil which can bee vpon no other ground but for want of being approued and allowed by the Popes as Mariana his Colleague hath written it followeth and see the mischiefe they runne headlong into that all the liberties of the French Church founded vpon the authoritie of the Councels are schismaticall since there is an higher ascendent then that of the Councels that the appellations which are interposed vpon this foundation are grosse abuses and are abhominable it followeth moreouer that the sacred elections haue not their beginning from the law of God that the Primitiue Church the Church of France haue beene in an error vntill the concordate King Frances betweene the first and Leo the fift that you my Lords doe vsurpe vpon the greatest part of the iurisdiction which you haue and the iustice which you sincerely exercise which the Councell of Trent attributeth to Ecclesiasticall persons As the doctrine of the Iesuits peruerteth the Hierarchicall order of the Church so doth it annihilate the authority of Princes and of politique lawes and drowneth it in the spirituall power and is herein as opposite and contrary to that which our Theologie doth beleeue as white is vnto blacke nor the sensuall appetite to reason and if that calamities past haue not wholy bereft vs of our memorie we may thinke it to be at this time the miraculous hand of God which when wee least thought vpon it seemed to lay open this occasion not only to make vs see but also feele and touch the cause of our sorrowes The Vniuersitie of Paris teacheth that the spirituall power is no lesse separated from the temporall then heauen is from earth The raigne of the sonne of God and of his Vicar our holy father is not of this world the Church ought not to vse beside the Ecclesiasticall censure and that for lawfull causes and in such forme and manner as is prescribed any other meanes but persuasion and not constraint her proceedings which ought to draw vs to eternall beatitude are simply aduise and direction and not force and rigor that it can in no sort appertaine vnto Ecclesiasticall men to meddle in secular affaires all their intermedling ought to be tied vnto the soule and conscience and their iurisdiction vnto those actions which follow and depend on the administration of the sacraments That by the law of God and nature Kings holding amongst men the highest place next and immediately vnder God haue all politique and ciuil power and that they alone haue power ouer all that which concerneth the temporalty and amongst all Princes of the earth our thrice christian Kings to whom it seemeth that God hath communicated the most liuely markes and representation of his image who doe not auow nor acknowledge that they hold of any one but God alone their scepter and their crowne which he hath had in his speciall protection well nigh from the time that the crowne of the Sauiour of the world
their Order they kept close this secret from vs by the which they thought themselues to be dispensed with from all that which was required of them and from that which they promised not being able to be bound without the consent and will of the Generall they being more bound vnto him then vnto God the Church or Pope or to all the world beside They were reestablished in the moneth of Ianuary 1604. and a little before their brethren of Doway had managed the enterprise vpon the person of Duke Maurice and had sent their Purueior named Panne to execute it And a short time after was discouered another designe of their good intentions to wit the conspiracy of the which three of their fathers Tesmond Gerard and Garnet had the managing against the King of England and all the Estates and Magistrates of the country the most prodigious that euer could enter into the heart of man and which surpasseth and confoundeth all the excesse and villany of former times The Estates of England were summoned the place and day appointed and the ouerture prepared the conspirators had found meanes to fill the vault vnder the roome where the assembly should haue beene with such a quantity of gunpowder hidden and couered with wood that with the least artifice frō as far off as they listed they could haue blown vp ouerthrown a whol kingdom at one instāt they themselues haue thus described it and part of those which were guilty haue confessed it It is not the meane to establish the Catholique Religion to fill an Estate with murders and horrible combustion it is rather the way to giue cause vnto heretikes stifly to bend themselues against proceedings so contrary to moderation and mildnes which God hath left as a marke of his light and to make that the Christian verity neuer returne more thither from whence it hath beene expelled and that it come to passe that infidelity and paganisme shall rather succeed heresie then that euer there should be any amendment or restoring of that which is better From this establishing of the spirituall power aboue the temporall proceedeth this other proposition of the doctrine of the Iesuits to wit that Ecclesiasticall men are neither subiects nor vnder the iurisdiction of any Prince but of the Pope alone yea in that which concerneth temporall matters that liuing in the Estate of any one whatsoeuer they are not bound by the lawes nor policies be they fundamentall and most supreme and therefore Bellarmine in his treatise de Clericis from the 28. chapter to the 30. Emmanuel Sa in his Confessionary vpon the word Clericus Gretserus in his writings against the common-wealth of Venice doe concurre together with all the rest of their society that although Ecclesiasticall men should conspire against the Estate or person of the Prince yet they cannot encurre the danger of Treason because he is neither King nor Prince as to them neither are they subiects in respect of him The schoole of Paris on the contrary hath alwaies held and taught that Ecclesiasticall men as naturall subiects of the Princes and common-wealths in the which it hath pleased God they should be borne are bound in the selfe same manner as other men are to obey the lawes of direction and constraint and are exempt only in regard of that which concerneth Gods diuine seruice and the competent maintainance of the Ecclesiasticall Estate and as to this point the Iesuits dispute fallaciously going from the declaration of a very speciall and particular exemption to an entire generall and absolute immunity contrary vnto the doctrine of the Church who teacheth vs that as the feare of God is the beginning of wisdome so the feare of the Magistrate is the beginning of discretion that as this life is the shadow of the life eternall so the lawes of Princes and Kingdomes are a figure of the eternall law so that he that loueth not the figure sheweth that he loueth yet lesse the thing figured This exemption continuing it is not to bee doubted but that Ecclesiasticall men should be as it were so many garrisons of strangers in an Estate and if the Prince or magistrate would constraine them to anie thing for the good of his Estate it ariseth from the same learning that in as much as they are not his subiects he should be a tyrant and an vsurper which might be deposed and killed by any one whosoeuer This was the foundation of the trouble which we haue seene stirred vp against the common-wealth of Venice euer most Catholique and deuoted to the holie Sea which cannot bee attributed to any but the Iesuits whom the Senate of that common-wealth in honor of the Catholique religion had carefully cherished fifty or threescore yeeres in such sort that foure or fiue yeeres before they had bestowed a great Pallace vpon them for their Colledge where they had aboue three hundred schollers children of the best houses of Venice and possessed in this Estate twelue or fifteene thousand crownes a yere reuenues During the Papacie of Pope Clement the Venicians had published an ordinance by the which Ecclesiasticall men were inhibited from acquiring any immoueables this holy father knew it well inough without taking offēce therat And how could he take it in euil part since that in the Estate of Milan there was the like prohibitiō strictly obserued that the Pope that now is vpon his first comming vnto the Popedome had forbidden the house of Loretta to purchase any more immoueables the Iesuits being desirous neuerthelesse to purchase a Pallace of pleasure vpon the riuer of Brent neere vnto the City were hindered by this law so as the gentlewoman which was owner thereof drew backe and said that she had been seduced by her Confessor This nourished in their minds an euill will towards the State so that two Ecclesiasticall men of Vincence being imprisoned for most horrible crimes the Iesuits taking their time gaue aduertisement vnto the Pope that these were enterprises vpon his authority and of those who depended immediately on him that the Venetians had no power to make lawes which should concerne Ecclesiasticall men although they were necessary for their Estate and conseruation without the will and consent of the Pope neither to decree any thing without making him first acquainted therewithall thus doing they tooke from them all soueraigntie they perswaded the excommunication with all earnestnesse whereunto Cardinall Zapata protector of Spaine subscribing for confirmation of their counsell said that this action done for the greatnes of the Church merited a statue of gold dedicated to immortalitie This first breach gaue apprehension of great calamities to ensue so that the Pope naturallie desirous of mild and gentle courses and enclined thereunto by the counsell of the Princes of Christendome and specially of that of our great King was againe exasperated by the Iesuits and by letters which they wrote vnto their Generall who hath no shew of a religious man besides his habite and behaueth
Chapter of Deuterno that God did expresly forbid that a vineyard should be plāted of diuers kinds of plants to mixe woollen and linnen together to sow a fielde with diuerse seedes The nouelty of the institution of the Iesuites societie their doctrine different from that of the Church and from the Theologie of our schoole the which neuer swarued nor went out of the eclipticke line of truth yea diameter-wise and directlie opposite and contrary to the authority of free Monarchies hath beene the cause that our ancestors haue earnestly withstood the receiuing of the Iesuites and that the schoole of Sorbone then furnished with the greatest and most famous doctors of Christendome the greatest part whereof were assistant at the Councell of Trent made that famous decree of the yeere 1554. which conteineth a prophesie of the miseries which were felt sithence and endured presages God for our chastisment hath ratified so that the ineuitable necessity in which the enterprises and imprudent passions of the Iesuites doe ingage vs the extreme perill which they haue brought our Countrey vnto cannot but vntie our tongue although we should haue been mute and tongue tyed all our liues for to performe the same duty againe at this present guided by the light of those to whom we would take it for a speciall grace to be resembled either for sufficiency or honesty not being able to faile vpon this occasion to discharge our consciences for the honor and preseruation of the publique weale and for the aduancement of truth vnlesse we will bee thought more zealous to our owne ruine then affectionate to our safety Wherein as our intention is to take the same decree of our schoole for the rule and measure of this demonstration which the Iesuites could neuer procure to be censured at Rome where our deuotion is knowne and where it is not yet out of memory what opposition was made there as well as here at the establishment of the Iesuites which had preuailed had it not beene in regarde of their fourth vow so we will begin with the same protestation which the diuines of Paris then made in which we desire to liue die and for the good of the Catholike Church and of the holy Sea would confirme it with our blood that wee haue no desire to enterprise any thing either in thought word or deed against the authority of our holy fathers the Popes But contrariwise all of vs in generall and each of vs in particular like obedient children doe acknowledge the holie father to be the Vicar of our Lord Iesus Christ the vniuersall Pastour of the Church to whom God hath giuen fulnes of power therein his decrees and constitutions are to be obeyed and reuerenced kept and obserued and as the Vniuersity and schoole of Paris had neuer other beliefe so now doth shee openlie pronounce it with her heart and with all true affection Our Vniuersity together with all Christian people hath reason to take offence and scandall at the vsurpation which the Iesuites haue made vpon the holy name of Iesus in attributing particularly vnto themselues this speciall and incommunicable name which cannot bee giuen for a marke and distinction amongst Christians but is a name of effect and of office which apportaineth vnto none but to the Sauiour of the world neuerthelesse as if the Iesuites in a kinde of analogie or proportion could doe something in the Church like vnto that they would make men belieue that their society is essentially necessary for the Catholique religion that without them it cannot subsist they say that they were chosen by the diuine prouidence for a rule and reformation in these latter times Ad silentium tumidis magisterijs imponendum defectus aliorum corrigendos supplendos To suppresse and put to silence the haughty doctors and to supplie and correct the defects of other men As Ozorius hath written in his second sermon vpon the death of father Ignatius applying vnto their society the dreames and vaine fancies of the Abbot Ioachim condemned by the Church Whereuppon it followes that they submit all that which concerneth the honor of God or the good of the Catholike religion to the particular interest of their society and repute all those for heretikes which doe not follow their diuelish opinions and concurre with them in their subtilties and cunning practises This is the reason that Ribadenera writeth that Ignatius Loiola framed his religion by reason that all the rest were defectiue whence it proceedeth that by the Bulles of Pope Pius the fifth and sixth they haue gotten by way of preuention all the graces indulgences faculties and priuiledges which can be found euer to haue beene granted to any Antehac concessa concedenda A testimony that their ambition is not yet at the point where they will stay In their institution they haue wholy derogated from the discipline of the Church and from all the ancient Canonicall constitutions it may be truly saide as the decree of the Sorbonne hath already pronounced that they haue built and raised themselues vpon the ruine and decay of monasticall discipline All the religious men which since the time of our Sauiour Christ haue chosen a kinde of life speciall and different from that which is ordinary and common to all Christians haue made immutable vowes taken markes whereby to be discerned stedfast immoueable and perpetuall rules The law of God doth command that that which is dedicated and consecrated vnto God by the sanctification of a solemne vow should remaine for euer assured and setled in that estate which is the highest degree of perfection that can bee imagined whence it commeth to passe that in things inanimate and without life wee cannot make that which is sanctified perseuering in his integrity to be vnhallowed and loose the force of his consecration Farre greater reason then is it that a man vowed dedicated consecrated vnto God should not loose this essentiall quality and inseparable from the subiect Saint Thomas setting downe the difference betweene a simple Vow and a solemne vow as that of entring into religion is teacheth vs that the solemnity of a vow consisteth in the consecration of him which is vowed Quando per certaeregulae professionem relicto saeculo abdicata propria voluntate perfectionis statum assumit When by taking vpon him the profession of a certaine rule or Order forsaking the world and renouncing his owne will and affections he doeth assume the estate of perfection which all the Diuines hold cannot be abandoned nor forsaken without Apostasie The Iesuites at the entring into their order do make a solemn vow between the hands of their superior and a solemne profession to liue according to the rules of their society the which are of Obedience Pouerty Chastity notwithstanding by permitting as they doe those of their order to change their forme and manner of life to possesse goods and riches to succeed their ancestors as heires and at a need to marry as many of
hath beene adored The King of France I say who by the testimony of the Greeke and Latine Historiographers and since their time by the Italian writers and doctors is amongst other Kings as the glorious starre of the daie in the middest of a cloude comming from the South bearing the crowne of glorie and libertie Contrary vnto this the Iesuits doe submit vnto the absolute and infallible Monarchie which they seeke to establish the temporaltie of all Kings and Princes to the end that the spirituall power may reforme rule and correct them when they abuse their authority that is to say when they doe not as the Pope would haue them and behold their sophistrie indeed say they the spirituall power ought not to meddle directly in secular affaires prouided that they hinder not or bee no obstacle to the end and designe of the spirituall power or that they cannot serue aide or aduance the same for if it be so and that there be any aduantage to be gotten spiritualis potestas potest debet coercere temporalem omni ratione via quae ad id necessaria esse videtur The spirituall power may and ought to correct the temporall by anie way or meanes whatsoeuer shall seeme necessary thereunto the proper tearmes of Cardinall Bellarmine in the 5. booke de Rom. Pontif. cap. 6. This is the Vniuersall doctrine of all the Iesuits before cited and others who haue written there being scarcely any one that hath omitted to handle this subiect which is the principall scope and end of their instruction This is the euill doctrine whose fallacious manner of arguing and contrary to all the rules of discourse and disputation hatched the troubles of the yeere 1584. in which time the bookes of Cardinall Bellarmin were published and preached in all corners of France a doctrine of correction which constrained King Henry the third of happie memory who had hazarded his life a thousand times for the zeale of the Catholique religion to vse the remedy which he so many times found by experience to be mortall and deadly forced him to reuoke the Edict of peace vnder which his kingdome and Estate of France did quietly liue for to cicatrize to his great griefe so dangerous a wounde Let vs not any more deceiue our selues the false opinions in religion as they are diseases of the soule so ought they to be cured by spirituall remedies the substance of soules which is incorporall and inuisible cannot be constrained to receiue or reiect any thing by force and therefore those who thinke to establish religion by force as the Iesuits doe wholy forsake and abandon the law and will of God who would not in the building of the materiall Temple of Ierusalem the figure of his Church any one stroke should bee giuen with the hammer or any other toole of iron or that the pretext of religion should driue men into extremities so farre different from all religion let vs not attribute vnto ciuill warre the like effect as vnto the word of God which alone hath power to confirme mens hearts in the truth and to direct them from the contrary so hath there nothing else arisen from thence but that the strong potion of this Circe of ciuill warre made vs to forget our selues and all humanitic And although that both by the law of God and nature and by humane institution all subiects owe faithfull obedience to their Kings and naturall Princes without that any one of what quality soeuer or by reason of any priuiledge whatsoeuer can be freed or exempted Rom. 13 5. Non solum propter iram sea propter conscientiam Not only for feare but for conscience as saith the Apostle this being prescribed both by the scriptures by the doctrine of the fathers and by the Canons of the Church the very bond and ciment of peace betweene the two powers the influence of the perfect and accomplished harmonie of all command and rule here on earth wherein the best and first Christians being instructed haue alwaies made it their glory to serue their Kings cheerefully whatsoeuer they were and to accomplish their commandements in all humble obedience euen vnto the death yet notwithstanding all this vpon the doctrine of this absolute authority of correcting the temporall power by the spirituall are founded the excommunications against Kings interdictions of their Kingdomes discharging of their people from the oath of fidelitie and obedience in case that their naturall and liege Princes should vndertake any thing in temporall matters contrary vnto the will of the Popes a doctrine adiuged to be schismaticall by our Church the maintainers thereof condemned by the Magistrates conformably vnto that which the French Church resolued in the time of Lewis the Debonnaire vpon whom Gregory the fourth would needs make triall of excommunication the which resolution was susteined and vpheld by Hinemarus Archbishop of Reims whose writings are canonized and confirmed in the time of Lewis the Grosse against Pope Paschal of King Philip Augustus against Celestine the 3. of Philip the faire against Boniface the 8. and likewise by the Councell of Tours in the time of Lewis the 12. Notwithstanding the Iesuits haue taken no other pretext but this to iustifie the vsurpation of the Kingdome of Nauarre made by Ferdinand King of Spaine vpon Iohn of Albret for no other occasion but because hee affisted the King of France against the will of Iulius the 2. whom Master Iohn du Tillet Bishop of Meaux calleth perfidiosus sceleratus vecors perfidious wicked foolish in stead that Mr. Gilbert Genebrard a Doctor brought vp in the schoole of the Sorbonne in his Chronologie hath written Ferdinandum Hispaniae regem nullo meliore iure quam quod sibi vtile commodum esset regnum Nauarrae expulso loanne Albreto occupasse That Ferdinand King of Spaine had no better right to possesse himselfe of the Kingdome of Nauarre by expelling Iohn Albret but that it was fit and commodious for him If the Frenchmen hath perseuered in this nourishment they had neuer sucked this outlandish poison which afterward was diffused into their veines wee had not seene the rebellion stirred vp against our good King Henry the 3. by this doctrine confirmed by the booke whereof Bellarmin was the Author intituled Franciscus Romulus published in the yeere 88. by which the mindes of the French men being at that time as they reported sufficiently disposed and prepared it was perswaded that the taking of armes against a Soueraigne Prince was lawfull wee had not seene so many fellowe-Citizens cruelly bent one to the ruine of the other the heart of this poore Estate oppressed with so many calamities the brest thereof so surcharged with anguish and endurances and the skinne so dried vp and withered vpon the bones that there was neither muscle nor sinew of this great body which could discharge his function and our Country of France a thousand times as it were at the last gaspe But more then this it had
the euill which afterwards men fall into vnawares they say that our soile is soft that in one yeere they haue taken notice of all our humors that they haue already procured of their side the vnaduised weaknesse of woman and children that wee are men little speculitiue who will bee quickly carried away that wee are ready and easie to be moued that they need not but a little to beginne and set their affaires on foot that afterwards they roule of themselues and flie on as fast as they can to the very height of all excesse Homer saith that a sword once vnsheathed draweth men on by some secret instinct to designes not thought of and seldom is guided by the discourse of wisdome and discretion this is a crisis vpon the which all Christendome doth set her eies Needeth there any greater proofe or confirmation of this which wee haue said then the treatise newly composed by Cardinall Bellarmine presently after the absence of our Sunne by the which lifting vp his disguise hee vseth no longer the terme of correction it is not for heresie or crime that he maintaineth that the Pope may excommunicate and depose Kings but vpon whatsoeuer subiect it pleaseth him if hee see that the good of the Church require it de principe facere non principem of a prince to make him no prince and that he hath this power not only ouer Kingdoms but ouer all that which apperteineth vnto either Christians heretikes schismatikes or scandalous people in what sort soeuer if they wil not yeeld submit thēselus vnto his propositiōs which being granted their conclusions are ineuitable Do they not write that there is a new sect of Catholiques Roiall as if to loue the King and to be a good Catholike were things contrary one to the other and incompatible he particularly repenteth that for modesty sake hee hath sometime auowed that Ecclesiasticall men as subiects owe obedience vnto Princes now he confidently affirmeth Clericos principibus Ethnicis solo facto nullo iure fuisse subditos That Ecclesiasticall men were subiect vnto heathen Princes onely in fact and not of right To conclude this doctrine is the open destruction of the authority of Kings and of their power the subuersion of all the Estates of Christendome the cypher and strange character wherewith they holde correspondence with all that which is either corrupted or corruptible In the estate wee now stand the Iesuits cannot haue a greater obstacle then to be bound strictly to obserue the conditions of their reestablishment and to bring them thereunto to make them subiect vnto Magistrates and ordinary powers as other Religious men are without suffering their enterprizes to maintaine and keepe the Bishops Prelates and Curates in their dignities against whom they set themselues as they doe against all other Ecclesiasticall persons not to permit them to haue the instruction of youth to the end that institution and learning come not vnder their monopoly and that henceforward it strengthen it selfe in such sort that a man must leaue to be a Frenchman for to become a Iesuite and principally to haue a care that men doe not abandon nor forsake the authority of our doctrine which is the foundation of loue and fidelity to the Roiall dignitie for to receiue the instructions of this new diuinity framed and composed for the interest and respect of their particular greatnesse and authority wherewithall they would adde to our beleefe this 13. article of faith that all Crownes do depend of the Pope and are held of him who may depose Kings at his pleasure and aboue all the French Kings so that our King should by this meanes finde his Crowne worse then it was left him and receiue this preiudice during his minority Our King who growing vp and prospering shall learne the noble and valiant deeds of his father his vertues being the ornament and honour of Kings whose glory ought to beginne and ende with the praise of his name he shall inherite his prowesses and being come yong to this actiue art of managing a Kingdome instructed by the sage counsels of his mother shall bee reuerenced as Salomon for his wisdome and serue for a new miracle to all the world and to France God for our sinnes not hauing permitted that our great King of whom we were not worthie should continue amongst vs his yeeres shining with all vertues nor peaceably end the course of his life which remained let vs all wish and desire with our heart and with affection that it would please the diuine bounty to confirme according to his deserts and as it is greatly behoofefull and expedient for France the assurance of this our greatest happinesse consisting in the perpetuall continuance of his roiall progenie for the conseruation greatnesse and authority whereof the Vniuersity of Paris from the Temple of the Muses where this great Hercules doth now make his abode doth the third time aduertise you of the tempest wherwith the Iesuits threaten the calme of France and if it happen which God forbidde that our presages and aduertisements be yet contemned we shall haue this contentment and testimony in allsucceeding ages that with the truth of the holy doctrine wherein we haue alway continued we haue not failed to performe the dutie and affection we owe vnto our King and Countrie The Vniuersity concludeth humbly praying that the Iesuits now demandants bee denied the effect and allowance of their letters and consequently that they be prohibited from reading teaching or vsing any other cholasticall function in the Vniuersity The Order meane before iudgement vpon the arguments of both parties THe Court vpon the allowance of the letters doth order that the Counsell of both parties shal amend their pleadings and adde whatsoeuer they shal think fit within 8. daies they shal pleade in Barre or reply within the time appointed by the order for the hearing of iudgement doth order that the Prouincia and those of his company demandants shall forthwith subscribe the submission made by their Prouinciall to conforme themselues to the doctrine of the schoole of the Sorbonne and principally in that which concerneth the conseruation of the sacred persons of Kings the maintenance of their regall authority and the liberties of the French Church from all time and antiquity kept and obserued in this Realme and that all shall be viewed and communicated vnto the King his solliciter generall and annexed vnto the determination and decree of the Court. In the meane time hath inhibited and doth inhibite and forbidde the demandants to make any innouation or to doe or enterprise any thing contrary vnto the letters of their reestablishment and in preiudice of them and of the decree verifying the same or to intermeddle by themselues or any other persons in their behalfe with the instruction of youth in this Citie of Paris in any sort whatsoeuer or there to vse anie scholasticall function or exercise vpon paine of loosing the benefit of their reestablishment which hath beene assented vnto reseruing costes Made in Parliament the 22. of December 1611. FINIS