honour you O of our Sauiour IESVS holy crue New Idols of a new and foolish age Freely depart with all your equipage Nay more to passe the time as they trauaile ouer the Alpes I will giue them with all my hart a Latine Poëm that Adrian Turnebus made in fauour of them a fewe months after their cause was pleaded translated since that time verse for verse by Stephen Pasquier ¶ A Poëm of Adrian Turnebus vpon the liberalitie of the Iesuits AMong the most principall and woorthy personages of our age as well for good life behauiour Catholique Religion as for all sorts of good learning we had in the Vniuersitie of Paris that great Clarke Adrian Turnebus the Kings Professor a man praysed and honourd by the pennes of as manie as since his death euer writ of him and among other religious men Genebrard Archbish of Aix in his Chronographie Adrianus Turnebus my Maister saith hee in the Greeke tongue and the Kings Professor at 53. yeeres of age dyed in Paris the 12. of Iune 1565. a Catholick though the hereticks gaue out the cōtrarie of him This learned religious person makes it his glorie that he had Turnebus for his Maister and beares witnesse of his Catholique fayth whose witnes alone is woorth a hundred others I trust the Iesuits will not be grieued to take this honorable commendation that he gaue of them in Latine verse a little before his decease translated then into French verse for verse and printed at Paris ¶ Against Sotericus that will needs read without stipend THou Soteric who freely vaunts to read Perswade thy Lawyer for no fee to pleade Which sells his speech by weight of golden hire And make thy Proctor no reward require But let him cap and curtsie for nothing Try if thou canst the sacred Senate bring To aske the King no stipend for theyr paine Nor benefit If Proctors talke for gaine And euery Lawyer by his breath doe thriue And Senators vpon allowance liue Let each good Order then be kept with them The Courts thy Stoick paradox condemne None thee beleeue that profit doost despise The seates of iustice heere before thine eyes Prosper by gaine and grow maiesticall Take away this the Courts will haue a fall Men will iudge thee a fained hypocrite Not well contented with a little mite But say you gape for dead mens wills and treasure And lie in wait to hunt it out of measure Thus from the poore their almes is swept away Small things you scorne to get some greater pray I wish at meaner gifts you would not grutch Nor heape and hale from Clairemont halfe so much What you by wicked shifts doe scrape and racke Belongs vnto the poore not to your backe Your pietie and bountie doth appeare You craue great gifts shun small Deuotion deere The loue of this hath set your hart on fire None willingly becomes a thiefe for hire But soares aloft in hope to part the spoyle He makes faire shewes and with a goodly foile Drawes them along whom in his nets he shuts And then himselfe with blood and murder gluts Thus while you carelesse seeme to teach for price Whom you may rifle of their goods you tice Kindreds disherited their wealth you share Whereof the lawes and iustice should take care Come now to sale make market of your skills Take treble wages giue vp dead mens wills Abstaine from theft let their bequests goe free No scratching Harpie heereto will agree Then let your labours be no longer vaunted By your Societie our lands are haunted Though foure or fiue doe teach yet in your Cells A thousand heauie-headed Drones there dwells Not apt to teach others nor themselues to learne When ours no maintnaunce haue but what they earne Not one with vs that idle is can liue Why doe you then the name of Maisters giue Vnto your selues in such a Towne where more Maisters haue been then schollers heretofore Mention of this their monthly records make Not a Denier of Schollers will you take And shall such Locusts with so easie sute Lodge in our bosome to deuour our fruit He that no recompence will haue there-while Watcheth the Realme and people to beguile Who will no burden be yet hath no stay Of liuing this of him will wise men say He is a shifter and his gaine is cheated What 's due to him he takes not though entreated What is not due he doth exact See now What tricks your rifled Schollers learne of you Their Legacies haue made you fortunate They be the props and pillars of your state Of Lands and Lordships you desire good store With power of life and death ouer the poore And blockish vulgar sort Then if you please Epicures Gardens you may haue for ease Grammarians Maisters Doctors and the Schooles Schollers Chayres must weepe you make all fooles CHAP. 7. ¶ That the sect of the Iesuits agrees in many things with the heresie of Peter Abelard AFter that Pasquier had by his Plea layde open the impieties and blasphemies of the Iesuite Postell he set himselfe to buckle with their Metaphysicall Maldonat who some fixe weekes or two months before in a great auditorie of young boyes playing with his wit to the dishonour of GOD had read contrarie Lectures In the first he labourd to proue by naturall reasons that there is a God In the second that there is none The Iesuits maintaine at this day by the pen of Rene de la. Fon that the God-head must be prooued by naturall reasons that a man may dispute both pro contra and that hee which thinkes otherwise and relyes onely vppon fayth is impious Thys proposition together with theyr practise which I haue obserued since their comming to abide in Paris makes me remember Peter Abelard who was so toucht to the quick by S. Bernard and I thinke I shall not at all wander from my purpose if I recount you the storie Maff. li. b 1. cap. 16. the better to make comparison betwixt him and the Iesuits especially because Ignace had for his first Regent in Barcelonne one called Ardebal in whose name you shall find Abelard without difference of any one letter Peter Abelard comming of a verie auncient and noble house of Britaine being the eldest of fiue brothers which is no small priuiledge in that countrey gaue ouer all and euerie whit of his goods that he might dedicate himselfe to learning wherein he was verie forward before he went out of the countrey But to the end he might be better furnisht he came to Paris which then began to be the fountaine of all good litterature There he found two Maisters William Campellensis in Philosophy and Anselm in Diuinitie who read diuers lectures in the Bishops Pallace where the Vniuersitie then was Abelard had not studied Philosophie but that as he was of a great but a running wit so he farre out-stript his companions and became equall euen to Campellensis his Regent And as one that was so without taking any
crosse that these men haue abused the name of Iesus nor by their counterfet mortification that I may speake as William of Lorrey doth vnder the false shew of poperie is the authority of the holy Sea encreased or diminised it is strong enough to beare vp it selfe without any helpe of this new seruice or rather of this new deuice of the deuill to surprize vs by the name of Iesus so ruinate turne topsie turuie all religious orders and the holy Sea it selfe You shall neuer be inhibited by me saide the Aduocate nor by any in this company for ought I know for if to folow your proposition a Papelard be such a one as makes a faire shew outwardly vpon his stall but hath a false shop behind within his soule where all is contrarie you haue proceeded master of the Art of hipocrisy making vs vnderstand that of Iesuitisme which wee neuer knew and you are able to read a lecture of it And fith I see you forward enough to second me let mee end that which I haue begun and when I haue spoken of the Iesuits sect in generall let mee like an Aduocate speake a word or two of good Father Ignace who is the marke I shoote at CHAP. 17. ¶ Of the fabulous visions of Ignace and the miraculous fables of Xauier NO body durst write the life of Ignace after his death which hapned in the yere 1556. it was too great a taske The first that euer attempted it was Iohn Peter Maffee a priest of that societie that dedicated 3. bookes of this argument to Claudius Aquauiua theyr Generall This flesht Peter Ribadiner another priest of the same societie to make a reflection vppon his fellow with fiue other bookes ten yeeres after wherein at the first setting out hee endeuours to make his historie appeare to be without check because that before the establishing of their company he beeing not yet 14. yeeres of age followed Ignace at Rome so throughly deuoted to him that he brags he could speake of many things he sawe himselfe and faithfully reckon vp others vvhich Lewes Gonsalua a man to whom Ignace discoursed them at large a yeere before had reported to him Both the one the other were diuersly instructed in the Latine tongue the first by Christopher Seuere the other by Christian Simon Liton both men of an other religion whom I may not belieue more then the Iesuits which be naturally lyers in whatsoeuer they thinke wil serue to aduance their sect perswading themselues that it is no fraude offerd vnto God when they beguile the world with a lie for aduantage I will rip vp heere the most famous visions which they say theyr great Sophy had Ignace by theyr computation descended of the noble house of Loyhola was in his tender yeeres sent by his Father Mother to the Court of King Fardinand surnamed the Catholique in the yeere 1522. put in trust to keepe the towne of Pampelune then besieged by the French where one of his legs was shiuerd with a shot and the other verie sore hurt the towne deliuered and hee taken prisoner our Nation sent him away with much kindnesse to his owne house And beeing so sicke that the Phisitions and Surgions almost dispaired of his recouerie in the night of his great crisis Maff. lib. 1. capit 2. Saint Peter in whom hee did euer put his trust appeared to him promising to cure him as he did indeede for from that time his sicknes beganne miraculously to decline and hee grewe better and better And when hee was recouered spending his time in reading amorous discourses because he could get no other bookes one gaue him the life of our sauior Iesus Christ and the Legend of the Saints which he read and from that time grew admirable deuout desirous to change his old life into a more austere religious course where-vpon the virgine Mary appeared to him night by night with a smiling countenaunce holding her little babe in her armes vpon this vision hee forsooke the world for euer after But Ribadinere goes farther and hee reports that Ignace being at his pravers and Orisons vppon his knees before the Image of our Ladie there happened a great earth quake in the house where he prayed Now while he was drownd in his deuotion the deuill appeared to him Mâ—ff lib. 1. capit 6. Râ—bad lib. 1. capit 6. sometime faire and beautifull to looke vpon sometime gastly hideous seeking to diuert him from his purpose now by faire promises anon by feare and terror presented to his eyes Entring the Dominicans Church Maff. lib. 1. capit 7. Rib. lib. 1. capit 7. he was so rauisht that rapt into heauen he saw the holie Trinitie in three persons and one essence a matter that ministred argument vnto him to write a booke of the Trinitie Quoquo modo potuit stilo here was not the end of his miraculous visions saith Maffee for GOD shewed him the patterne he laid before him when he made the world Maff lib. 1. capit 8. Moreouer hearing Masse in the Dominicans Church as the Priest lifted vp the host Ignace saw Iesus Christ in it in body and flesh iust as he was when he liued vpon the earth Maflee sets it downe better in Latine Dum à sacerdote de more salutaris hostia attollitur vidit Ignatius tllaspecie Christum Deum eundem et hominem verissime continere Ribadiner saith that Ignace being very attentiue to a sermon he heard in Barcellona Ribad lib. 10. ca. 10. Isabel Rousset a Lady of honor saw his head crowned with glistering beames like vnto the sunne And in another place that he continued 7. daies together and would eate nothing Rib. lib. 1. capit 6. and hee spent seuen houres euery day in continuall prayers and in the meane while whipt himselfe thrice euerie day Hee would haue held on this course with the expence of his life if his Confessor the Sonday following had not commaunded him to take sustenaunce or els he would giue him no absolution as a murtherer of himselfe This he did broad waking but harken to another history more admirable then this Vpon a Saturday at euen-song hee fell into such an extasie Rib. lib. 1. capit 7. for the space of seauen vvhole houres without moouing hand or foote that euery man iudged him to bee dead at the last some one or other perceiuing his heart to beate a little they resolued to waken him And the next Saturday about the same time of Vespers as if he had beene rouzed out of a dead sleepe he began to open his eyes calling vpon the holy name of God Maff. lib. b. ca. 5. Ribad lib. b. ca. 11. Both the one and the other Historiographer speakes of the apparitioÌ„ of God the Father Iesus Christ his Son beaten and wounded bearing his crosse and that God the Father recommended him to his sonne entreating him to take the Iesuits cause in Rome into his
paused a while which gaue the Gentleman occasion to say vnto him I assure you Sir I cannot but much commend your inuention in representing this matter in the person of Stones For seeing men will not speake stones must their dealinges beeing such as you haue shewed and prooued not by proofes at randon and vncertaine but most infallible and drawne out of their owne bookes But how commeth it to passe that this being so notoriously knowne and remayning of record yet neuerthelesse there be certaine Courts of Parliament within the Realme which doe not onely receiuâ—â—â—em but honor cherish and embrace them within their Cities and iurisdictions I did expect you should aske me that question quoth the Aduocate and was about to haue entred thereinto of my selfe had you not preuented mee Thinke it not straunge it should be so it is a mysterie hidden in the secret counsell of God who hath not wholy withdrawn his wrath from vs but intendeth one day to vse these as his instruments to bring more plagues vpon vs. Neuerthelesse doe not you thinke but that those other Parliaments haue some great shew of reason for their doings Did you neuer see a new Testament wherein the histories were drawne in pictures In that place of the Gospell where our Sauiour is tempted in the desart Sathan is pictured in the habit of a Munke Some Lucianists sticke not to say that thereby is vnderstood that the life and conuersation of Munks is Diabolicall But I am of a contrarie opinion For whosoeuer the Painter was that in this matter of the temptatioÌ„ deuised to cloth the Diuell in those weeds he did it not without great consideration iudging that this being the true habit of piety there was no way more readie certain to surprise the consciences of well meaning men then by it The Diuel after he had set forth diuers mommeries of religious Orders he meant to set his rest vpon this and transforming himselfe into Ignacius and his adherents to pretend the holy name of Iesus and to promise by the mouth of the Iesuits not onely terrestriall kingdomes to Princes wherewith they would inuest them as Sathan did to our Sauiour but also the kingdome of heauen to such as would execute their malice against those Kings that were their enemies Wherein the Diuell hath not much missed of his ayme For vnder this glorious name hath he abused and onerreached our Popes their holines and consequently a number of religious soules And as himselfe is the Spirit of Diuision so is it no meruaile if the Iesuits his true and lawfull children enioy the same priuiledge that their father doth They haue caused diuision between themselues and our Prelates of Fraunce betweene themselues and the Vniuersities betweene Popes and Kings betweene Popes and other Prelats if now they cause a new dissension amongst our Parliaments of Fraunce they haue done that which onely was wanting to the ful and absolute accomplishment of the Sorbones prophecie when in her censure of the Iesuits Sect in the yeere 1554 she saith Multas in populo querelas multas lites dissidia contentiones aemulatioues variaque schismata inducit It breadeth many quarrels controuersies discords contentions emulations and many divisions amongst the people The Parliament of Paris vpon mature wise deliberation hath banished theÌ„ out of their iurisdiction Some other Parliaments doe retaine them albeit the attemps of Barriere and Chastell vppon the person of the King be vnto them notoriously knowne and that they were the first plotters and contriuers of our troubles When I thinke of these dissentions I am put in minde of a discreet aunswere made by King Henry the second touching the case of Pelisson President of the Parliament of Chamberi who by the sentence of the Parliament of Digeon was depriued of his office besides sundry other disgraces which he receiued vpon the complaint and information of Tabouè Atturny generall Afterward obtayning Letters for a second examination and and the cause being remoued to the Parliament of Paris he was restored to his office and Tabouè condemned to make him honourable amends bare-headed in his shirt with a halter about his neck The King beeing informed of these proceedings in both the Courts of parliament wisely made aunswer that he esteemed all his Iudges to be men of honestie vprightnes but that they of the parliament of Digeon had iudged according to their consciences and they of Paris according to right and iustice I make no doubt but that all the Iudges of other parliaments are by their consciences induced thereunto but this I say that there was neuer any thing decreed in Court more sufficiently and sincerely then this was by the parliament of Paris The other as I suppose are swayed by the authority of the holy Sea supporting the Iesuits which is no small aduantage for them to leane vnto notwithstanding I will oppugne them by the same authoritie beseeching them not to take in euill part this admonition which in all dutie humilitie I offer vnto their coÌ„siderations not doubting but after they haue heard me if at least they please to giue me hearing they will theÌ„selues condemne this their opinion You haue heeretofore vnderstood how at two seuerall times our Iesuits had practised the murder of the King and not at that time when hee was deuided from vs in religion but euen then when he was reconciled to our Church in the time of a truce desiring nothing else but a generall vnion and reconcilement of all his subiects throughout the Realme They are highly fauoured at Rome as the Iuie which seemeth outwardly to succour the wall when as inwardly it eateth into it but if they had euer conspired any attempt against the Popes person I am out of doubt that by the Decree of that great and holy Consistorie of Rome theyr Order would haue beene put downe and abolished for euer At the least I haue seene the like practise in a case not vnlike for a matter not so dangerous for example nor of such consequence as that shewed vppon the whole Order of the Humiliati I will acquaint you with the historie CHAP. 22. ¶ How the Order of Humiliatj was suppressed by Decree of the Consistorie of Rome and that there is greater cause to suppresse the Iesuits then the Humiliatj THis Order in outward appearance like this of the Iesuits promised so great sanctitie and deuotion as Cardinall Borrhomao the Archbishop of Millan vvould needes take vpon him the patronage and protection thereof This good Prelate perceiuing that the greatest part of them gaue themselues ouer to a voluptuous and dissolute kinde of life tooke in hand to reforme them which some of them tooke in such indignitie dignitie as that they vowed his death There was a Guardian of that Order resident in the Cittie of Versellis his name was Girolano Lignana who with certaine other his confederats vndertakes this execution And to make way to their purpose they resolued to kill Frier Fabio
Saint Dominic Saint Frances and others confirmed their new orders by many miracles done by them as we read in their Legends but not any one could be found done by Ignace I haue deliuerd you that passage word for word wherin he spake of Postles impiety Ignace was dead eight yeeres before this was pleaded After his death all hatred towards him ceased when men talked of his miracles for we cannot speake so freely of the liuing This cause was prolonged seuen moneths and more both in the Vniuersity of Paris and in the Court of Parliament when they stood vpon the maine making or marring of their order Iames Laniez companion successor of Ignace in his generalship either knew these things or ought to know them and leasure and time inough had he to certifie Neuerthelesse in all Versoris Plea there is not one word spoken of visions or miracles A signe that these lies were new coyned by these Papelards after the cause was pleaded Put this to it that all the visions Maffee and Ribadiner reckon vp hapned in Spaine before Ignace either had the Popes blessing or his order was allowed And that after hee was chosen Generall you shall not find in these two Iesuiticall Priests any vision shewed him from heauen nor any miracle done while he liued nor after his death yet if any miracle came from him of force it must be either then when the holy Sea confirmed him or after In Rome you see Ignace his forecast was good Turs lib. 5. ca. 16. to bring a new tyrannie into our old religion but no marke of miracles at all And why thinke you because all his visions hapned to him in Spaine two of them onely excepted which he had in Italie in corners but neither durst he nor his ministers broach so grosse matters in Rome I speake expresly of Rome where Iuuenesque senesque Et pueri nasum Rinocerotis habent Will you haue me lay this imposture open to your eies by some other issuing from the same root Among the cōpanions or disciples of Ignace there was one Frances Xauier appointed by him to go to the Indies at the request of King Iohn of Portugall Ribadiner wrote his historie onely vpon report of the countrie as the farther a Iesuit goes the louder he lies so Horace Tursellin comming after the rest reflects vpon his companion with great increase and interest For neuer did our Sauiour Christ while he was vpon the earth nor after his ascention nor Saint Peter not Saint Paule worke so great miracles as Xauier did in the Indies He was a Prophet that foretold thē things to com he did read means thoughts Turs lib. 6. ca. 1. Turs lib. 2. cap. 18. he made the crooked to go vpright the dumb to speake the deafe to heare he cured the leapers he rid the sicke of their diseases when the Phisitians had giuen them ouer saying but a Creed or a Gospel ouer men he had a facultie to raise the dead For in the seuenth Chapter of his second booke he finds that he had raised six another time vpon his returne from Iappon spying one of his companions laid out vpon the Bere and ready to be put into the ground he restored him to life againe as he had done a Pagans daughter Turs lib. 4. cap. 3. But the grace of the tale is that she returning on foot knew Xauier and told her father this was the man that had puld her soule backe againe out of hell And that which was neuer heard of before in our religiō Turs lib. 4. cap. 7. lib. 5. cap. 7. he cōuerted many people by Mediators and Interpretors Likewise he wrought many miracles by the ministerie of others namely by such as scarce had any knowledge of our Church For after he had Baptized and Catechized little infants Turs lib. 2. ca. 7. he gaue them his beads wherewith the ficke being touched they recouered health Being at Meliopora there was a rich Citizen possessed with many diuels Xauier was intreated to go to him but hauing other busines he sent a little child to him with a crosse which being laid vpon the possessed and a Gospel said ouer him in such manner as Xauier had commaunded presently all the diuels were cast out very much angred that they were eiected by such a one as was yet but a nouice in Christianity Hoc magis indignantes saith the author quod per puerum pellebantur Lib. 2. ca. 7. eum Neophylum Another time it fell out so that being requested to helpe one that was possessed because he could not goe himselfe in person he put some little children in commission teaching them their lesson what they should do and putting a crosse in their hands These came to the possessed whom they made to kisse the Crosse according to their direction saying certaine prayers ouer him vvhich they had learned by heart and presently as well by the faith of these little brats as by Xauiers the diuell went out of the man but he was reuenged on him at the last For when Xauier was vpon his knees before the Virgin Marie the diuell so scracht him by the backe belly that the poore man had none to flie vnto but the Virgin crying vnto her Domina opitulare Domina non opitulaberis And after this was constraind to keepe his bedde vntil his skinne was healed I omit a great many particulars that I may come to other of Xauiers miracles as well in his life as in his death for departing this life at Siues his bodie was rold vp in quicke lime that beeing speedily consumed it might not putrifie neuerthelesse being sixe moneths after caried to the Towne of Goa where he lieth hee was found to looke as fresh and sound as when he liued Lib. 5. ca. 12. After he was brought to this Towne there was a waxe Candle of a cubit long placed at the foote of his Tombe which burnt two and twentie daies and as many nights and was not wasted A man that neuer saw further then the length of his owne nose hauing got so much fauour of the Priests as to open him Xauiers Tombe tooke the dead mans hand and rubbed his eies with it and presently recouered his sight Lib. 5. ca. 4. Many other miracles were done by his dead corps But I find none so famous as these two for one of his Disciples hauing stollen away the whip wherewith he beat himselfe and a woman called Marie Sarra did cut of a peece of his girdle which she wrought into siluer and wore it about her necke these two deuout persons cured an infinite number of all sorts of diseases by the bare touch of these two reliques All these miracles were done in the Indies and many other moe if you beleeue Tursellin After the approbation of their order Xauier was not to be compared in sanctitie with Ignace his Superiour and first founder of that societie being inspired with the holy Ghost although not
how canst thou be a Father To which I aunswerd him that it was meere follie to giue any credit to names or Anagrams as Iulius Scaliger hath very elegantly proued against Cardan Besides I am out of doubt that you Anagram is a lyer as I will proue by another that is contrarie to it TV MATRES VICIAS thorosque sacros Antistes pie virginesque sanctas Hoc qui martyrio fidem propagat Hoc qui consilio propagat orbem Is verè est pater pater beatus O tuam veneror beatitatem Amplectorque piam paternitatem Iosuita Patrum Pater supreme Thou stainest Mothers and the marriage bed Prelate by thee are holy Virgins sped Who by this martyrdome graceth the sleeple Who by this skill begets faith in the people He is a father and a father blest Thy happines I honour with the rest Iesuit I bow to thy paternitee Father of Fathers in the highest degree The diuersitie of these two Anagrams which is a plaine contrariety of doing vndoing teacheth vs that there is no credit to be giuen to them And I hold it for certaine and an Article of faith if you will giue me leaue to say so that the Iesuits keepe their vow of chastitie as strictly holily and religiously as they do that of beggerie wherefore let vs not trouble our talke with this ordure You are verie desirous quoth the other to fauour them without ground and you consider not that your Anagram lackes one letter E. whereas mine fits all That which I haue said to you of them is an inseparable accident which the Logicians call Poprium quarto modò Remember the Templers who were allowed heretofore vnder the cloake of Religion to wander ouer the world to enlarge our faith by their swords and what was one of the principall points for which they were condemned See if the Iesuits now adaies doe not follow their steps the actiōs of a man that rogues about the world as the Iesuits doe are to me meruailous suspicious I beleeue no part of that you say quoth I it is all but lies and slaunders CHAP. 16. ¶ Of the vow of Mission and that by it the Iesuits mocke vs all and especially our holy Father the Pope IN all other orders they that are admitted make three vowes In this of Ignace to enthrall the good liking of Pope Paule the third that of Mission is added not for his fellowes but for them which are of the last and great vow The words of their Buls are that they promise without shifting to go whether soeuer the Pope shall commaund them Ad profectum animarum fidei propagationem siue miserit nos ad Turcas siue ad quoscumque alios infideles etiam in partibus quas Indias vocant existentes c. He that caused the defence of the Colledge of Clairmont against the Vniuersity of of Paris to be printed 1594. saith thus speaking of the greatnes and excellencie of his new vow The defendants haue a particular vow of obedience to the Pope but circa Missiones tantùm which is grounded vpon this that they being called by God to ayde the Church and to defend it against the enemies thereof such as the Infidels and heretiques are must of necessitie be sent abroad And a little after And they cannot be more rightly sent then by him that is set in Saint Peters chaire and gouerns the whole Church who as the Pilot in the sterne sticking to the helme appoints some to the fore-ship some to the ancor some to the sailes and tackles and other to other offices in the ship Let vs dwell a little vppon this goodly sentence ere we passe any further The first promise of this vow is for the conuersion of the Turks which follow Mahometisme then of all other infidels yea euen of them that inhabit certaine countries vnknowne to vs which they call the Indies I pray you tel me if euer you vnderstood that they went either to the country of the great Turke the Emperour of Constantinople or of Sophy the Emperour of Persia to acquit themselues of this promise They were neuer commaunded to goe thither by our holy Father will some man say to me I grant because those places were too hot for them Whither then haue they gone Into those countries that are farre from vs quas Indias vocant which Ignace cunningly added as a thing harder to performe then the conuersion of Turkie and yet he knew being a Spaniard that nothing was so easie as to vndertake this charge as you haue vnderstood by me when I recoūted to you the Embassages of the Iesuits into Portugall Maff. lib. 2. chap. 10. Rib. lib. 2. chap. 16. the Indies which were vnder the subiection of Iohn the third King of Portugall Do yoe thinke Gentlemen that if it had pleased the Pope to send thither any of the foure orders of the Mendicants they would haue drawne backe from this seruice permitting them to goe in a secular habite as the Iesuit dooth In steed of one Xauier that was sent thither by Ignace there would haue beene found 500. men full of deuotion and learning to performe this holy voiage And why so Because it was a deuotion without daunger for going thither vnder the banner of a Christian king who had power of life and death ouer them whom by faire meanes he would bring to our Christian Religion it was a voyage without feare But as for all Turky which is vnder Princes enemies to Christianitie I see not that eyther the Pope would giue them commaundement or these worldly-wise Iesuits be any thing hastie to goe thither and yet read the first bull and it appeares that Ignace set downe the voyage of Turky as the more easie to be vndertaken I would to God it had come into the head of one of the Popes that succeeded Paule the third to commaund our Iesuits to go to Constantinople to conuert the Mahumetans to trie in good earnest wha◠obedience they would yeeld to this vow of Mission we should haue seene what miracles they would haue wrought there Heare notwithstanding not a new Currier but a discourser of his most humble supplication request presented to the king We liue not vnder christian princes only but vnder heathē Potētates those that are ignorant of the law feare of God We haue Colled ges euen in Iappon scituated to the East of our Hemisphere we haue to the West in Brasil which is the beginning of America in Lima Cucham which is the end of Peru and the vtmost part of the West in Mexico which is in the middle of the two countries To the Northward we haue in Goa a City country that lies by ⅔ as far from Iappon as Iappon from Lisbon some 6000. leagues We haue Colledges in many places of the east west Indies That I may say nothing of those we haue in Europe which are a great many more then our enemies would fewer by a great many
truth and that there were two blacke Friers which went from Lyons to the same intent but hee tooke vpon him to be most forward to archiue the act for the honour of the enterprise Thus most humbly requesting the Iudges to ridde him out of his paine that his soule by despaire might not be lost with his bodie Vpon these words Lugoly by the commaundement of other Iudges caused him to be strangled and the next day his body was consumed into ashes and the ashes cast into the Riuer After the execution doone which was vppon Tuesday the 31. of August newes vvas brought by a Cittizen of Melun to Paris for the passages were free whersoeuer by reason of a truce made And vpon the Sonday following one Commolet a Iesuit made a sermon about the end whereof he requested his audients to haue patience for you shall see quoth he within fewe dayes a wonderfull miracle of God which is at hand you shall see it yea esteeme it as alreadie come These words vttered openly in the presence of an innumerable multitude caused the Iudges to be most assured that what soeuer Barriere had spoken was most true CHAP. 7. ¶ How the heathenish impietie of the Iesuits had been preiudiciall in our Church if their execrable counsell had come to an effect I Haue most faithfully discoursed vnto you what was the proceedings of Barriere now ye may well gather that what-soeuer is penned downe by the Pleader of Clairmont Colledge and againe by Montaignes within his fabulous truths are as it were old womens fables such as we read in the most part of their anuall Epistles sent amongst their friends And moreouer that Barriere was not a plaine simple and innocent man but rather one most resolute and stoute who stoode vppon his garde as much as in him lay yea before the Magistrate and who after his condemnation had his memory so perfect as he could intreat that he might not be committed to the mercie of the Wheele or other torture And therfore most false is that which Montaignes giueth out of him that he was frighted and his memorie past him by meanes of the torments hee suffered This I say vvas false for he was neuer tortured vntill his confessions of the fact were all ended as is before set down at large Before the sentence of death was denounced the Iudges shewed no great suspition had of the Iesuits but hauing found sufficient matter to condemne the malefactor to death then they all gaue consent by reason of his fact that he should be plyed with questions whereby he might reueale his pretences So that without being put to the tortures seeing it was in vaine to delay hee declared each thing in particuler of that which was past And thereupon as you haue heard he accused 4. religious persons of Lyons amongst others a Iesuit without naming him But the Gentlemen by his deposition haue informed vs that it was one Petrus Maiorius Afterwards he recited what had beene done with him at Paris in the Iesuits Colledge there by him that held the first place to wit the Rector whose name also hee knewe not But Montaignes hath discouered him vnto vs by the name of Varade As indeede it was a thing easily knowne for that he then commaunded in the Colledge adding thereunto that the King beeing since entred into Paris Varade saued himselfe by agilitie of body taking himselfe to flight as one that knew full well there was no surer witnes against him then his owne conscience As touching Commolet there needed no other vvitnesses then those which were at his sermon Moreouer passages on each side were free and at liberty by reason of the truce made so that many honest persons which had with-drawn themselues by flight into Melun being now come backe againe into Paris vnderstood this great miracle of which he prophecied Concerning the rest the prisoner before hee was put to death persisted vpon the Scaffold in all that hee had said and spoken in the place of examination againe after that vpon the wheele beeing full of good memory and vnderstanding for they had medled with no part about him but onely the breaking of his armes thighes and legs And after he had perseuered a while in that paine he requested Lugoly not to occasionate his fall into despaire and that loosing his body hee might not also there-with loose his soule Vppon which wordes the saide Lugoly caused him to be strangled after that he had giuen his last report vnto the Iustices of all and had receiued permission to doe it Therefore it is a most shamefull lie to publish it abroade that Varade found him so weake of vnderstanding that hee could not in any wise giue credite vnto him It was a most notorious lie to say that the confessions of Barriere were forceably taken from him at his examination notwithstanding that he was not questioned withall but twice at seuerall times vppon the Scaffold where he persisted vpon those poynts which hee had confessed in other places as I here haue said As touching other matters of the meeting of the Diuines the Scarffe which was hung at S. Paules if there had beene any such thing no question but hee would haue confessed it as willingly as he did the rest I come again to those flattering speeches which the second Iesuit feedeth the King withall to the end that his Societie might be reestablished Where are now these faire speeches It behoueth not saith he the King of Fraunce to reuenge the quarrels of the King of Nauar neither the eldest son of the Church to be mooued with an opinion contrary to the Church Is not this a shamelesse Piper who would againe vnawares ouercome our king by the sound of his pipe I haue here from the beginning recited the plausible perswasions of the Iesuits to the end euery one might know that there is no better to be looked for to come frō such lying lips as they haue I haue here frō the beginning set down the history of Barriere to the end that each one might know that it is impossible to doe worse and that there is not in the world any beast more cruell subtile and fierce then is the Iesuit wherefore all men ought by all meanes possible to beware of his treasons But I pray you howe were these Nets spred of what stuffe were they Marry so long as the King was of another religion then ours is the Iesuits neuer made shew of any willingnesse or intent to haue him murdered no not in the greatest broyles of our troubles And now being recōciled to our church vppon some feare which was resident in them as they fayned least that the King made himselfe a Catholicke vpon dissimulation this said they was cause of offering vnto his Maiestie such cruell warres But when in the midst of the sworne truce when euery man esteemed himselfe to be at rest wheresoeuer he liued by the publique and mutuall fayth which euery one had giuen
after they haue raised tumults in all Countries that theyr designements sort to effect CHAP. 17. ¶ That the Pope hath not power to translate the Crowne of Fraunce from one to another against the dangerous position of the Iesuits and some other discourse tending to the same effect THe Iesuits not content to haue offered violence to our King in time of the troubles doe at this day in the time of peace by theyr pennes offer violence to the Royaltie it selfe Hee that maintaines in Rome that the Pope may transfer Empires and Kingdomes from hand to hand at his pleasure deserueth a Cardinals hat as Father Robert Bellarmine the Iesuite he that maintaines the same position in Fraunce is worthie of a hat of that colour but not of that kinde as the Cardinals Kings die whē it pleaseth God to call them the Roialtie neuer dies Which is the cause that the Parliament Court of Paris when they accompanie the funerall obsequies of our Kinges are not in mourning weedes but in Scarlet the true marke and ensigne of the neuer dying maiestie of the Crowne or Royaltie One of the chiefe flowers of our Crowne is that our Kings cannot incurre the censures of the Church of Rome nor their realme be interdicted nor consequently transposed It is a law not made but bred with vs which we haue not learned receiued or by long instruction imprinted but a law which is drawne inspired and deriued into vs out of the very breasts of our Mother Fraunce wherein we are not nurtured but nursed that if any thunderbolts fortuned to be sent from Rome against the maiestie of our Kings so as in consequence thereof the realme might fall vnder the sentence of Interditement we are not bound to yeeld obedience thereunto Neither yet for all this did our kings euer loose the title of Most Christian nor wee of the Eldest sonnes of the Church The Iesuit hath beene condemned by a decree of the Court he drawes his chaine after him still yet will hee not cease to be a Iesuit that is a Seminarie of diuisions factions and dissentions within our country Let vs then heare what he saith who vnder the name of Montaignes hath publisht the booke of the Truth as hee intitles it but of the forged and lying Truth After hee had discoursed that the Temporall state onely appertained to the King and the Spirituall to the holy Father who claimed no interest in their souerainties hee affirmes that if the king happē at any time to transgresse God hath put a rod into the Popes hand to chastise him and depriue him of his kingdome And this is for the behoofe Mont. cap. 15. of the Truth defended for the good of Princes saith he who most commonlie are reclaimed and brought to their duties rather for feare of their Temporall estate which they euer-more hold deer though otherwise ill giuen then of their Spirituall which they set not by vnlesse their conscience be the better which is not generall to all of them But the Pope is no God no more was Samuell who executed that sentence against Saul So as God had annointed Saul King by the Prophet so doth he send the sentence of his deposition by him and by him translate the kingdome annoint Dauid king In the time of Osias king of Iuda the high priest no more a GOD then Samuell gaue the kingdome from the father to the sonne he being strooken with leprosie for his presumption This transposition of the Crowne was doone by the appointment of the high Priest according as by the Law was ordained and consequently the deposition of the Father Iehoiada was no God but a priest and Gods Lieutenaunt when after he had caused Athalia the Queene to be put to death for her tyrannous gouernment hee put the scepter into the handes of Ioas a prince of the blood and lawfull successor to the Crowne All those were but Gods ministers to execute his decrees as the Pope likewise is And seeing God hath infinite meanes to translate a kingdome by the force and weapons of Pagans as of Moores Turks and other strange Nations making the Assyrians conquerours ouer the Greekes the Greekes ouer the Assyrians both of the Iewes and the Romans of both what milder course could he haue ordained among Christians what way more reasonable or more secure then by the mediation and authoritie of the head of the Church and the common Father of all Christians who beeing specially assisted by God and by men both learned and religious will in likelihood doe nothing preiudiciall to the right of the lawfull successors and will proceede without passion and withall moderation and mildnes in a case of that importance hauing an eye euermore to the honour of God and vnto the publique and priuate good In conclusion by this learned position which our pernitious Iesuit maintaines the Pope hath authoritie to transferre kingdoms frō one hand to another when he seeth cause so to doe and dooing it hee is subiect to no mans controule inasmuch as if God himselfe may doe it then is it lawfull for his Vicar to doe the like the Pope hauing no lesse preheminence ouer Kings in these times of Christianity then the Prophets had in the time of Moses law This fond opinion of thine brings mee to a meruailous straite forcing mee to combate against the authoritie of the holie Sea First if you will argue this position morallie where shall you finde that a King constituting his Lieuetenants generall in Prouinces giueth them in all poynts as ample authoritie as himselfe hath ouer his subiects And to say that God hath transferred his omnipotent power into any man whatsoeuer is a poynt of blaspemie against the Maiestie of GOD. Besides tell mee Sophister where finde you that you ought to beg such examples out of the old Testament to transplant them into the new But with such illusions doe you and your associats surprise the consciences of the weake ignorant multitude For if that reason of yours were of any value or consequence we should by the same bring Circumcision into vse againe at this day because it was vsed vnder the Law of Moses And by the same pretext it shall be lawfull for the subiect to lay violent handes vppon his Soueraigne Iudges 3. because Ehud murthered Eglon King of Moab vnpunished Seeing you terme your selfe a Iesuit let vs follow the footesteps of Iesus Christ for to this marke ought all our cogitations to leuell whereunto restraining our discourse I will make it appeare that I am a true Cathotholicke liegeman to the Pope and thou a true Catholique Impostor VVee consider the power of our Sauiour Christ in two different times one was vvhen for our Redemption hee descended from heauen into the earth the other vvhen after his death and passion hee ascended from earth into heauen The first was the time of his humilitie in respect whereof hee professed that his comming was not to be an vmpire of their
Beutiuolio in Bologna in Italy whereof there remaynes no memorie but the rubbish called at this day the ruines of Beutiuolio Secondly that there be sale made of all and singuler the temporall goods of the Iesuits of Fraunce and the money thence arising to be employed to the redeeming or recouering of those demaines of the Crowne which our King hath beene forced to alienate and sell for the maintenance of the warres whereof they were Authors At these words all the companie stood amazed for he tooke the matter in a farre other sence then we expected and some muttering there was about thin sale of their goods Wherupon he said further Let not this opinion of mine seem any whit â—â—eâ—unge vnto you If you had beene bred vp vnder the same law that I haue been you would not thinke it so The possessions where with they are indowed in Fraunce is in respect eyther of their Monasteries which they call houses or of their Colledges In the first respect they can enioy none for their owne statuted forbid it in the fecond much lesse because they were neuer receiued or allowed in Fraunce for true and lawfull Colledges capable of legacies and charitable contributions further then as they promised in the assembly at Poissi 1561. to renounce all their vowes to raunge themselues as all other Colledges did vnder the obedieÌ„ce of their Ordinaries which they neyther haue nor would performe since that time and consequently neyther may nor ought to be reputed Colledges If you will returne to the common auncient rules of the Roman law which we are with all diligence to embrace the common lawes of a countrey being not against it there you shall finde that if a Testator bequeath any Legacie to a Colledge the Legacie is good and sufficient if the Colledge be approued by the Magistrates if not it is to be conuerted to the behoofe and benefit of some other Colledge which is authorized The Iesuits cause was referred to Counsell in the yeere 1564. in which meane time their qualitie was suspended vntill in 1594. it was adiudged flat against them they being condemned to auoyde the Realme of Fraunce Wherefore we may by the sequell truly pronounce that all the charitable deuotions bestowed vpon theÌ„ are to be conuerted to another vse for the benefit of the common-wealth The Iesuits were authors of the troubles the troubles were the causes that some part of the Crowne-land was sold which consequently ought by them to be made good that they may be the Scorpions of Fraunce in whose death she may find a medicine and remedie for their veâ—emous bitings Christian charitie wherewith they abound as themselues boast the pouerty of their order which they proclaime quite thorow their statutes the necessitie wherein our State now is the execution of iustice for example will haue it so for the discharge of their owne consciences With this word Maister Pierre dis Coignet concluded and was in some sort seconded by the Faster his companion not for any deepe vnderstanding that was in him but for that rule which is common to men in miserie who are much eased when they haue copartners in their affliction he also would gladly haue seene the Iesuits kept poore and Fasting like himselfe Whervnto Signior Morforio and my selfe would in no wise condescend in so much as the processe was at the point to be broken off we supposing it to be but a matter compacted betweene the two Doctors of Fraunce By meanes whereof Morforio after a little altercation began to speake To what purpose saith hee are all thsee censures Rectè quidem sed quorsum quaeso tam recte I say not but they are wisely handled but to what end Here is much good talke spent to little purpose You argue the matter as if the Iesuits had now in their hands all those lands or possessions which haue beene by way of almes bestowed vpon them I tell you they are almost all sold and turned into money Their money is in diuers banks out of your Realme to relieue them in a rainie day in case they should be forced to forgoe the countrey of Fraunce And if at all they haue any certayne reuenew that consisteth wholly in benefices which they haue caused to be vnited to their Colledges and are not capable of alienation Haue they sold them say you replied Maister Pierre by what right could they doe so By authoritie from their Generall onely which we neyther approoue nor receiue in Fraunce Our lawes are farre other in that poynt of the sale and alienation of possessions belonging eyther to the Church or to Societies in common In a word all these pretended sales are void in law Wherat I brake into these words You open a gap to an inconuenience that would spread far at one blow extend to the hurt of a number who haue no hand at all in this quarrell Whereby you should bring another Chaos or confusion into the countrey of Fraunce and therefore I referre you to the auncient law of the Romans Communis error facit ius A common error makes a right Finally after much wrangling and contention it was concluded and agreed amongst vs to leaue the matter as we found it and that both the Pyratnis and the sentence of the Parliament should stand without any alteration in eyther This was all I could obtayne of the companie and that not without some bitter words at litle Maister Pierre his hand who tolde me in mine eare that he saw I was at the poynt to turne Iesuit to vphold mine ancient greatnes in the Citie of Rome with men in highest place and authoritie Of all which proceeding I thought good to aduertise your Fatherhood Right reuerend Father as he that is wholy deuoted to your seruice Beseeching you not to proclayme your innocency henceforward because some turn it to a scoffe others to a scorne It is a puddle which if you did well you should let rest for the more you stir it the more wil your doings stink Your selfe are the first and last iudge to giue sentence against your Order I speake to you by name that are the author of the Most humble Petition to King Henry the fourth wherein you acknowledge that he is more barbarous then the Barbarians themselues who setteth himselfe against his Soueraigne And your Montaignes confesseth Mont. ca. 34 that to band himselfe against his Prince is the humor of an heretique Enter into your owne consciences and tel me if this humor did not raigne in you my Maisters during the last troubles of Fraunce In conclusion I would aduise you to giue order that those of your Societie forbeare to write any more or if they doe that they be more discreet hereafter vpon paine of being expelled out of your number CHAP. 21. ¶ Of the diuision which seemes to be in the Parliaments or iurisdictions of Fraunce as concerning the Iesuits and what may be the cause thereof THe Aduocate hauing ended his long discourse