Copie of his triall and who by posts sent it with speed by commaundement of the King to make it manifestly knowen through all this Realme and lastly being drawen forth he made me partaker of a Copie thereof which I haue kept vnto my selfe and thus it is The King hauing made peace with God and truce with those that were his enemies tooke his progresse from the cittie of S. Denys to come to Fountane-bleau and as he entred Melun hee was aduertised by Lodowic Brancaleon an Italian Gentleman vnto him vnknown that a souldier departed purposely from Lyons to kill him He told the King that he had not onely seene the partie but that he had drunke twice with him in the Iacobins Couent And besides he said that this man was of a tall stature mightie and strong of his ioynts his beard was of an abrun cullour hee had on a Spanish leather Ierkin and a paire of Oringe-tawney culloured stockings vppon his leggs The King not easily astomshed yet full of prudence sent for Lugoly beeing then Lieftenant general of the long gownes in the Prouostie of the Altar To whom when he had recited that which he had vnderstood commaunded him to make a priuie search through the Cittie for this man who had beene thus set forth and thus described vnto him The same day the reporter saw this fellow whom he looked for in the Kings house but as hee was in the midst of many people so lost hee the sight of him vnwares as God would to the end the partie should be remitted vntill the next day Which Traytor hauing lodged in a Hamlet a part of the ruinated suburbs of S. Liene as hee would haue entred the Cittie by S. Iobs gate he was taken vpon presumption of the fore-saide marks This was the 27. of August 1593. Lugoly caused him to be put in prison where hee examined him and finding him some what variable caused yrons to be put on his hands and feet as the importance of the matter did require Presently after his departure Anna Rousse the Iaylors wife asked the prisoner what he would haue to dinner He answered her that he would neither eate nor drink vnlesse that hee might haue poyson brought him This aunswere being well noted of the assistants caused him more to be suspected and his actions more narrowly to be looked into Amongst the rest there was a Priest prisoner called Maister Peter the Ermite who according to the loosenes of the time became a souldier determined for the League Barriere hauing learned of him that they were both of one Societie acquainted himselfe with him So after some conference the priest enquired of him if he had not a knife the other thinking to haue met with his mate aunswered him yea and at that instant time drewe foorth from his hose a knife whereof the making was thus the blade thereof very strong about two ynches neer vnto the handle hauing a backe as other kniues haue and the rest of the knife being fiue ynches long diâ—â—cut on both sides like a two edged sword the poynt was made in manner of a Barly corne or poynard the knife of a right murtherer as one who would not fayle of his stroake The Priest in a smiling manner told him it was a fit knife to payre nayles but if it were seene it would be his death Barriere now requested him to lay it vp for him the which the other did promise him But at the same instant he sent for Lugoly vnto whom he discoursed what had hapned betweeene them and deliuering the knife into his hands Lugoly informed and examined the Iailors wife touching the poyson the Priest touching the knife and the Italian Gentleman of that which had past at Lyons the 28. of August The prisoner being diuers times examined you shall vnderstand that in all his examinations hee named himselfe Peter Barriere alias La Barre borne at Orleans by his first trade a Basket-maker and since that inticed by one Captaine De la Cour being in a Ladies seruice whom he forsook became a souldier of the coÌ„pany of the Lord of Albigny the space of one whole yeere making warres for the League vntil he was taken by the Lord De la Guest Gouernour of Issoire where he remayned some certayne daies And from the time that he serued this great Lady he had purposed to kill the king eyther with knife or pistoll in the midst of his Guards By which act he thought to haue made a great sacrifice to God in killing a King of a contrarie religion to his owne Vpon which motion being sent backe againe by the Lord De la Guest he intended to passe by Lyons where he would inquire of some religious if he might iustly kill the King being conuerted to our religion to whom was aunswered no. And beeing constrained in the same place to sell his cloake and a paire of silke slockings to get him victuals from Lyons he passed by Burgonie then to Paris and in the ende arriued at Melun where hee had lien in a barne neere Saint Liens Church Neere which place a little before he had receiued the blessed Sacrament at Bricontre-robert vpon a working day and that he was come to the kings Court to seeke a master And that if he were put to death those of his confederacie would find themselues grieued He said also that the knife had cost him 18. pence in Paris and that he bought it to no other purpose but to vse at the Table The next day being the 29. he was examined the 4. time vpon the same articles and amongst other points whereof he was examined he affirmed that being at Lions he might haue had the Liuetenantship of the Marques of S. Surlin or vnder him the leading of a company of light-horsemen if he had beene willing Then Lugoly pressed him and asked him why he held for the League and parting thence came to seeke seruice in the kings Court At these words he remayned dumbe for a time and at last said that he had aunswered alreadie as the truth was Foure witnesses were examined against him Brancaleon who gaue information of Barriers counsel takeÌ„ at Lyons to slay the King who had kept nothing hid from the Commissioners that he knew the Iaylors wife examined of the poyson Maister Peter the Ermite concerning the knife and Maister Thomas Bowcher the Curate of Bricontre-robert being called for declared to haue confessed him eight daies before and the next day after communicated with him and further that he had told him how he had confessed himselfe 4. daies before in the Citie of S. Dennis but not a word of any thing concerning his attempt against the king All these witnesses who of him were imbraced as coadiutors and councellers are not onely not reproued but withall they attest their depositions to containe the verie truth of all they knew Brancaleon excepted who affirming that he had communed with him of this enterprise against the King acknowledged therewith
wee learne of Optatus That religion hath beene comprehended in state not state in religion Euery one of vs should wish to haue the Gouernours of Common-weales religious that is men of fayth integritie not playing with theyr consciences to fauour theyr affaires But for a religious Order to manage state matters in the midst of theyr prayers is great irreligion or rather heresie Ies That which you alleage was Optatus his oppinion not Ignatius Gent. What say you to Saint Paule teaching that Nemo militans Deo implicat se negotijs secularibus If it be fit so to doe why did you of late yeres forbid your companie to meddle therein hereafter Ies That was a statute onely for the time For perceiuing that in the end of the yeere 93. all Fraunce was enclined to peace beyond our expectation wee made that constitution to curry fauour with the state Yet for all this I would not haue you thinke that wee haue here stakt our feete into the ground and goe no farther For the same constitutions permit vs to resolue in particuler as occasion coūsels vs. Gent. A fearefull permission But what meane you by the worde State affayres Ies The day would be too short to vtter it Let it content you that the greatest and surest counsell we take is of our owne consciences which we know to be guided by the line and leading of our Sauiour By this scrue somtime we remoue Kingdoms punish Kings and Princes whose manners we mislike and all for the glory honour of God and of his holy Church Gent. All the Christian vvorlde should haue you in wonderfull reuerence for this and I am sorry you should proue so vnthankfull now as to abrogate such a holy lawe Ies It is not so repeald but that it liues in our soules continually For within these three yeeres we practisd to kill the Queene of England and the Countie Maurice of Nassau and howsoeuer by misfortune we faild of those two strokes yet we are readie to reach at them againe there and else where as wee thinke good and as opportunitie shall be offered Gent. Then you mixe mercenary murders with state matters call you this ioyning of State Religion both together Ies Why doubt you of it Heresie is a maladie whereto fire and sword should be applyed as Empiriks deale with desperate diseases Gent. You could not haue pickt out a more fit phrase of speech than to liken your religion to Empiriks medicines which the arte of Phisicke condemnes To vse fire and sworde against an Heretique is the Magistrates office into whose hands God hath put the sword to punish them that are worthy to be punisht not yours who as religious men are called to another function Ies What Magistrate dares proceede against Kings but we which are inspird with the holy Ghost Gent. Is this a poynt of your first institution Ies Wee haue put in this our selues by a rule of Christian-good to relieue our neighbours And to shewe you with what pietie wee goe forward when wee haue by our holy exhortations gaind any man of worth to execute our dissignements before hee depart we confesse him and imploy one part of his penance to confirme him in that holy enterprise wee make him heare Masse with deuotion Wee minister the blessed Sacrament of the Altar to him this done we giue him our blessing for a sure pasport to goe directly to Paradise VVas there euer a more sacred and meritorious course than this For to be briefe it is in defence and protection of our Christian Catholike Church Gent. O christian company indeed I would be glad to learne why our Sauiour Christ beeing apprehended was so sore displeased with S. Peter when hee had cut off Malchus eare For at the first blush it seemeth that a man could not haue drawne his sword in a quarrell of greater merit Ies You say well but you doe not weigh the text Our Sauiour did not forbid Saint Peter to betake him to his weapon but after the blow was giuen he cōmaunded him to put it vp againe Gent. Pardon mee this aunswere hath I know not what smack of Machiauell Ies Adde this vnto it that S. Peter prouoked with an vndiscreet zeale would haue hindered a misterie that tended to the redemption of mankind and wee employ the sword for the maintenaunce of the Church without which man-kinde would perrish Gent. O braue and holy exposition are you of opinion that this course is well pleasing vnto GOD Ies None but the Heretiques of our time euer doubted it Gent. I am none of them neither haue I at any time enclined so to be yet I doubt much of this matter Is there any thing in your Statutes commaunding you to goe farther Ies There is Gent. What is that Ies We professe to obey the Generall of our Order blindfolde for those be the expresse words of our Constitutions and wee are bounde to pinne our consciences to his sleeue to suffer him to rule vs like a boate hauing no motion but that which they giue to it that row it to leaue off our worke alreadie begun to obey him and acknowledge the presence of Iesus Christ in him as if Christ cōmaunded vs. Gent. Pertaines this to your Order Ies Yes I assure you Gent. O admirable paradox of obedience like that of Abraham Ies So it is That example was euer in the mouth of Ignatius teaching vs that obedience is more acceptable to God then sacrifice Gent. O blessed Fathers the Iesuites nay rather true and onely Patriarches of our Church Doubtlesse it is not without reason that you be called Fathers after the accomplishment of your last vow Well then the case so standing if your Generall should commaund you to procure the death I will not say of a Prince for I doubt not but you would obey him therin but of our holy Father the Pope would you doe it Ies I would take time to deliberate Gent. If you should do so this were not to tie your conscience any longer vnto his sleeue Ies You take me vnprouided I craue respite to make you an aunswere Gent. Your Order beeing grounded vpon all these godly and holy resolutions surely our Church is much bounde to you I meane not the auncient Doctors of the Church onely but the Apostles themselues whom you haue taught their dutie Nay what speake I of the Apostles you haue taught the great Maister of the Mould wherein wee ought to fashion all our actions when contrarie to the expresse cōmaundement giuen S. Peter you procure the death of Kings and Princes But what reward haue you got by this Ies As much as wee can desire or hope for And amongst others we are allowed to giue absolution of all sinnes and offences howe foule soeuer they be except such as are reserued to the holy Sea wholly extreated issuing out of Iudgements Censures and Ecclesiasticall paines beside that which is comprised in the Bull vsually read vppon Maundy-Thursday And for all that that
openly in Fraunce The one sounded nothing but the word of GOD in their preachings The next tooke vp the Name of Iesus in their Sinagogues The third was our auncient Catholiques to whom we attribute in our Churches the honour of our fayth by the onely Gospell of Iesus Christ CHAP. 5. ¶ The decree of the french-French-Church against the Iesuits in the assembly had at Poissy 1561. FOr all this I would not haue you thinke my Maisters but that our French church did put many notable ingredients into this Iesuiticall poyson to qualifie it For after the recitall all along the Decree of all the priuiledges and fauours diuersly giuen them by Paule and Iulius the third and some Letters-Patents obtayned by them and reckoning made of theyr request presented to the Court and put ouer to these Prelates in the end behold what order they set downe The Assembly according to the matters put to them by the Court of Parliament of Paris hath receiued and doth receiue hath approued and doth approue the said Societie and Companie in forme of a Colledge not of theyr new institution of Religion with expresse charge that they take another title then the Name of IESVS or of Iesuits that the Bishops of the Dioces shal haue all superioritie iurisdiction and correction ouer this societie and Colledge to thrust out and expell from the saide Company all men of euill life and misbehauiour Neyther shall the Brothers of this Company enterprise or performe any action temporall or spirituall to the preiudice of the Bishops Chapters Curats Parrishes Vniuersities or other religious but they shal be bound to conforme themselues wholly to the disposition of the Common-lawe without hauing any right or iurisdiction and renouncing all their former priuiledges expresly theyr Bulls contrary to the things afore-said prouided that if they fayle heerein or shall heereafter procure any other that then this present Decree shall be voyde of none effect or exceptions to be taken to the right of the sayd Assembly of others in all cases Giuen in the Assembly of the French Church held by the kings commaundement at Poissy in the great hall of the venerable religious men of Poissy vnder the signe and seale of the most reuerend Cardinall of Tournon Archbishop of Lyons Metropolitane and Primate of Fraunce President of the said Assembly and of the reuerend Father in God the Lord Bishop of Paris the messenger of this request Giuen vnder the signes of Maister Nicholas Breton and William Blanchy actuaries and Secretaries of the said Assembly vpon Monday the 15. of December 1561. Pontius Congordan theyr Agent now furnisht with this holy Decree presented it to the Court of Parliament of Paris where it was soone ratified Heere I will make a pause and tell you that if euer though not all yet the least part of this decree had beene obeyed I would here aske them forgiuenes assure my selfe that these Gentlemen Marion Pasquier Arnault Dole which haue all vowed to make warre vppon them would doe the like But if the request they put vp was but a meere mummery not onely to mocke the French Church heereafter but the Court of Parliament and that they haue made no account of that which was commaunded them they must with one consent confesse that neither the particular aunswere made by Fraunces de Montaignes against Arnalts impleadment nor the venomous tooth of one Fon I wot not whō striken into Marion and Pasquier the one the Kinges Aduocate in Parliament the other of the Chamber of accounts in Paris nor the hipocriticall request made to the King without the Authors Name shall euer be sufficient to proue thē any naturall or French brood The Facultie of the Vniuersitie of Paris denounced them at theyr first arriuall to be Schismatiques disturbers of the peace of the Church and monasticall discipline Afterwards the Church of Fraunce to prouide for their great disorder allowed them by way of limitation before rehearsed notwithstanding all the ingredients coolers put in to temper this poyson the venim ouer-came their vertue For as soone as they had seazed vppon this sentence they wrote vppon theyr Colledge gate The Colledge of the societie of IESVS They followed theyr first course which they haue continued will continue so long as they remaine in Fraunce As it is the nature of the French to be more hardie then men at the beginning and more cold and feeble then women in continuaunce So suffred wee our selues to be led away at last by these wit-foundred newe Friers Euerie man if hee be not hunted hote abandons the publique affaires to be wedded to his owne in particular CHAP. 6. ¶ Of the request preferd by the Iesuits to the Parliament the yeere 1564. to bee incorporated into the Vniuersitie of Paris and howe many sides made head against them POntius Cōgordan for his part did not lay him down to sleep when he saw vs wearie but thinking hee had got the day preferd a petition to the Vniuersitie in the yeere 1564. the tenour whereof was this The Principall of the Colledge and company of Iesus called the Colledge of Clairmont beseecheth you to incorporate thē into the Vniuersitie that they may enioy the priuiledges of it The Vniuersitie hauing giuen them the repulse they fledde to the Court of Parliament where Congordan Chos Versoris for theyr Aduocate the Vniuersitie entertaind Pasquier The cause pleaded by these two here was the sport Pasquier at the first push shewed them that to read theyr request onely was enough to ouerthrow them For the foundation of theyr cause depended vppon the French Churches decree which forbad them expresly to take vppon them the name of the societie of Iesus which title notwithstanding they had inserted into theyr request This was to strike thē right vpon the visor by meanes whereof they were compeld to flie to a deniall where they tooke sanctuary for the liberty of their actions as often as they found themselues driuen into any narrowe streight that might preiudice them Versoris denied him that framed the request that was in plaine termes Congordan who denied himselfe by the mouth of his owne Aduocate whom hee chose By the negotiations which haue on their part passed between them and vs to set vp their sect An Asse and a Foxe haue beene tyed together A meruallous matter and worthy to be rung into the eares of all succeeding ages First they of the newe Religion troubled vs about the towne of Amboise against the Lords protectors of the young King Fraunces the second partly by the conference had at Poissy and Geneuian preaching insinuated into Fraunce Lastly by the surprize of townes and a bloody battaile fought before Dreux In briefe by a ciuill warre of 18. monethes continuaunce vpon the parcialities of Papists and Protestants which was afterward luld a sleepe with an Edict of conniuence our hands beeing yet embrued with the blood of those troubles and hauing scarce any leysure to take our breath In
of our age in the preface of his 3. booke after him Ioachim Bellay a gallant Poet in one of his chiefe Poems scoffed at with expresse inuentions which are the best passages in all theyr bookes As for Gallandius he was neuer of any other religion then the Catholique Apostolique Romane I haue quoated out this in particular as I passe along to giue you to vnderstand that in euery matter be it neuer so small the Iesuite cannot goe by without lying and disguising CHAP. 7. How the Iesuits were refused at Rome and by what cunning they were afterward receiued NEuer thinke that if they were so euill intreated in Fraunce they had any better entertainmēt at Rome At their first comming Ignatius and his new companions arriuing there plotted in the yeere 1539 to establish a new sect that should make the three ordinarie vowes of other religious a fourth beyond them all concerning mission and that they should haue a Generall whom they should be bound absolutely to obey without any reason yeelded them I will report it to you word for word what was the conclusion of their assembly and what Massee the Iesuite saith in the life of Ignatius dedicated by him to Aquauiua their Generall which booke was imprinted by his allowance Ergo without controuersie one must be chosen to whom all in earth must be obedient as if it were to Christ Maffee lib. 2. cap. 9. de vita Ignacij to his word they must sweare and esteeme his becke and his will as an Oracle of God And after they concluded that their Generall should continue in this dignitie while he liued Moreouer that whosoeuer entred this profession should to the three solemne vowes of all other religious houses adde a fourth to go without shrinking to whatsoeuer countrey of beleeuers or iufidels it should please the Pope to send them and that without fee or so much as petition to defray their charges by the way Thus you see in the first planting of them another absolute obedience to their General in all things different from that to the Pope concerning their mission onely I will leaue the rest of their rule presented to Paul the third to the examination it pleased his holinesse to make of it He committed it to three Cardinals to discusse which thought good to refuse it specially the Cardinall Guidicion Ignatius whom I haue allowed for one of the most sharpe and worldly wise men our age afforded knew he had plaid the Clarke and in his new statute couched a greater obedience to the Generall than to the holy Sea For this cause he reformed his rule and made their obedience to the Pope and their Generall in both alike These be the words of Ribadener a Iesuit who hath also written the life of Ignatius Rib. lib. 2. cap. 7. The order of these Clarks must be that by their Institution they be readie to obey the Pope at a becke and liue by such a line as he shall well consider and determine of Which the Pope at Tibur the third of September in the yeere 1539. was glad to heare From this passage you may gather that assoone as they offered him absolute obedience in all things Pope Paulus began to lend a fauourable eare vnto them Neuerthelesse he stood a while in doubt to open any broad way freely for them to enter for in the yeere 1540. he alowed them no number aboue threescore afterwards in the yeere 43. he laid the gate wide open vnto them CHAP. 8. ¶ Of the insolent title of the societie of Iesus vsurped by the Iesuits and how many sundrie fashions they haue vsed to authorize it OVr whole country of Fraunce was very much offended at the proud and partiall name of Iesuites which they tooke vpon them The French Church first next to it the Court of Parliament expresly forbad the vse of it Mesnil the kings great Aduocate pleaded the cause shewing how odious the name ought to be among Christians for ripping vp the reasons that moued the Bishop the facultie of Diuinitie and the Vniuersitie of Paris to reiect them at their first arriuall The maine reasons were quoth he first the insolent name title of Iesuits and verily by how much the more the name may be tollerated among Iewes Turks and Pagans by so much the more it is to be refused among Christians which do all make profession of the law of Iesus It is as worthie to be blamed as if a man should attribute and vsurpe vnto himselfe alone the name of a Christian among Christians the name of a French man among the French or the name of Parisian among the Parisians Moreouer the name of Iesus is of such dignitie and excellencie that his Disciples Followers left it only to their Head and neuer tooke but the adiectiue of Christian wherewith they are contented to this day Vpon the same ground Pasquier said as much in a Plea of his I will begin with their name and after descend to their propositions First of all they call themselues Iesuits in the midst of Christians Blessed God is not this an accusation of the Apostles happie and renowmed were those holy Fathers seeing our Sauiour Iesus Christ face to face to heare his exhortations daly and after his ascension into heauen to receiue the holy Ghost from him Neuerthelesse knowing with what humility they ought to regard and honour that great and holy name of Iesus they neuer durst call themselues Iesuits but Christians onely in the towne of Antioch where that name was taken vp by them and as for matters of religion they were afterwards so handled that as in Rome the Popes neuer took vpon them the name of S. Peter for the honour reuerence they bare to their Captain so in Christendome was there neuer any Christian baptized by the name of Iesus All the old fathers knew it well that it had beene blasphemie to attribute the name due to the onely Creator and Sauiour of mankind vnto a meere creature You must acknowledge then my maisters Ignatiens that you blaspheme against the honour of God when you intitle your selues Iesuits It may be you will say we do not take vpon vs the name of Iesus but of Iesuits to let the people know that we be Iesus followers Why did the Apostles other disciples of our Lord they that immediatly succeeded him briefly all the old fathers of the Primitiue Church trace any lesse after him then you do so as by some speciall priuiledge you must borrow this title and not they Furthermore I would be glad to learne whether we by withdrawing our selues from the vow of your arrogant superstition be shut out from the fellowship of our Lord and Maister Iesus Christ Pasquier said well that it is to call the Apostles in question For Fon the Iesuit defended afterwards that the Christians title was a prouder stile then the Iesuits Ignatius and his companie as they said being desirous to draw our Church backe
Mass lib. 2. capit 2. as to the ring-leader of them all didst wisely take thy iourney into Spayne to take order for your affaires and fellowes And after that with great zeale you tooke shippe at Valentia to goe for Venice without any feare of Barberosse the Turks scouring of the Seas all of you met at Venice you came after that to me to receiue my blessing and passe for your trauell and inhabiting Palestine You obtained at my hands all that you craued you receiued much gold and siluer giuen you by diuers men for your first earnest of the voyage vpon this blessing you returned back to Venice with a purpose to performe your promise I would saine know who diuerted you You say the warre suddenly made betweene the Venetians and the Turke What Gallies mand what ships rigged what preparation sawe you for this exployt The Turke and wee are continuall enemies yet doth hee not refuse to giue pasport and safe conduct to poore Pilgrims paying him his auncient trybute did this warre driue away the religious persons that dwell neere the holy Sepulcher Furthermore who compeld you to alter your vow for that which is prolonged from one yeere to another Paul Ioui lib. 32. hist is not quite broken off Likewise the Venetian and the Turk are now vpon entreatie of peace the matter either already concluded or at a point so to be Besides if the passages be stopt that way they lie open for you to the Indies there is no feare in that passage the King him selfe leades you by the hand why doe you draw back You that so late made shewe to goe to Palestine a voyage subiect to a thousand dangers of your liues go now in Gods name to this new world and come not heere to plant a new world in our old Church It is not the warre betweene the Venetian and the Turke that driues you froÌ„ your first vow it is your selues that vow what you lust This sauors of man more then I would it did At your first comming froÌ„ Venice to my Court you little knowe what cheere was made you by me and mine and whether good or bad which of the two I haue no leasure to tell you you founde more fauour then you looked for good countenaunce kinde entertainement gold siluer to spend by the way For this cause you returned to Venice you tooke your shortest cut to recoyle back againe to Rome with more promises of submission to the holy Sea forgetting your originall vowe But let vs yeelde a little to you as you are men let vs take your new excuse for payment How can I winke at the lies you flap me in the mouth withall to circumuent mee and betray mee You say you are all Maisters of Arts of the great famous Vniuersitie of Paris I find three of you neuer tooke degree You say you haue studied diuinitie many yeeres where shall I finde these manie in two of the companie that vvere but Maisters in the yeere 1534. two others in the yere 1535. and these came to Venice in the yeere 1536. Where shal I find then I say these many in Ignace that forsooke Paris three yeeres before he was Maister or in that other that neuer tooke degree To be short I see but two of your companie Faure and Xauier that euer could haue any leysure to follow this studie I knowe it well that if you make any lie on your part you will say it is to be borne withall because it is done to a good end A ghostly deceit and I tell you at a word that Chistianiâ—e brookes no fraudulent pietie Set these two particulers apart let vs come to the naked truth Howe can I dissemble the breach of your vow wherein it cannot be but the deuill had a finger You promised and swore to God that you woulde goe no further with your enterprizes before you had ended your Diuinitie course where is the end nay where is the beginning of it Prick mee out the time when euery one of you seuerally began it If you began it who hindered your finishing of it for there was nothing in Paris to feare you The vvarre betweene the Emperour and the French King God be thanked is ceased Nothing constrained you to make such a hote vow at Montmatter it proceeded from your zeale which tied you to nothing at the first but now the vow is made you are bound to keepe it Before it was made was not this worke necessarie for the winning of soules which you promise to performe You like auriculer confession in our Ministerie a most holie thing the transsubstantiation of the bodie of our Sauiour Christ in the Sacrament a most holy thing If the word most import no more These be meanes to keepe the Catholiques to theyr old religion yet are they not sufficient to conuert men of a long time nousled vp in Idolatry and Mahometisme Euery one of them hath in his impious superstition certaine Maximes contrarie to the Christian fayth Besides this doe not you know that the deuill Martine Luther so I meane to call him as an impe of the deuil of S. Martins is in complet Armour against the two Sacraments by an infinite sort of Sophistications ill deduced from the holie Scripture if you learne of him to dosse out your hornes as you haue promised this is no young Schollers worke nor for a simple Maister of Arte but for one of the wisest and best learned Diuines to take in hand For otherwise while you thinke to defend our cause you will betray it What weapons must you haue to foyle these miscreants The foure Euangelists with the Commentaries of the good Doctors of the Church S. Hierom S. Ambrose S. Augustine S. Gregory Nazianzen Gregory the great the first Pope of that name S. Iohn Chrisostome S. Bernard and many others whom the Church hath enroled in the Kalender of Saints All these hold a course of morrall Theologie a verie trenchant sworde to destroy the euill life of Christians but that blade which I meane to speake of now is fittest to bring you to close fight with poynt to poynt One Peter Lombard maister of the Sentences and S. Thomas of Aquine men worthy to be followed in Schoole learning These be two Champions by whose help we may be sufficiently armed to buckle with our enemies this is no studie of two or three yeeres ancient discipline requires at the least sixe yeres trauell in them for publique exercise besides all the rest of our life in particular Sith you haue vowed to GOD to distill your wits through this Limbec why would you haue me dispence with you You that haue dedicated your selues as wel to conuert Infidels as Hereticks why haue you not doone it It became you to doe it except you meant to present vs with Phaetons fable of newe Coach men who vndertaking to driue the horses of the Sunne cast the whole earth into a combustion Had you any sparke of
but a figure of it There was no Bishop of note nor any of the auncient Doctors of the Church in all the first squadron which was not of this opinion or brought not out some matter of attainder against Ignatius Then Saint Peter by his authority and primacy ouer all the Church spake to them with an admirable Maiestie on this manner It is neither for you nor for vs to yeeld a reason of that which was done at Antioch when the Church of God gaue the name of Christians this was a worke of the holy Ghost And as it is not the seruants duty to aske any reasons of his Maister why he commaunds him this or that but he ought only to obey him so God hauing charged vs by his holy Spirit to call our selues Christians it is not fit for any man whatsoeuer to enquire the cause of it There is no speedier way to make men heretiques then to become curious questionists in such matters Therefore neuer thinke that this name was imposed vpon vs by the Suffrages of simple people As the name of Iesus came from God the Father so I may speake it for a certaine truth that by the faith and homage I yeelded to our Sauiour at the first vpon this word Christ he built his Church vpon me and gaue me the Keyes thereof among the rest For hauing asked the question of vs all what men reported of him some of the Disciples aunswered that some tooke him to be Saint Iohn the Baptist others said hee was Elias others one of the olde Prophets Math. 16. Luc. 8. But whom doe you quoth hee to vs his Apostles iudge me to bee I taking the tale out of the mouth of all the rest of my fellowes by the greatnes of zeale wherewith I was transported aunswered him Thou art the Christ the Sone of the liuing God and presently he replied that I speake not this of my selfe but by Reuelation from God his father And after this he declared me to be Peter and that vpon this Rocke he would build his Church and whatsoeuer I bound on earth should be bound in heauen Sith that vpon this confession of Christ he built his Church vpon me this was a silent lesson he taught vs of his will and pleasure that after his ascention into heauen he would haue his Church to bee called Christian and vpon this proiect all our brethren doubted not to take vp that name at Antioch I my selfe afterward making Euodius Bishop of that Sea Suidas in verb Christianus confirmed that name of Christian in the Church I maruell said Saint Peter turning himselfe to Ignace that you honouring as you say ye doe the Sea of Rome where my successours sway the gouernment and yet at the first dash you haue despised my decrees were there nothing else but this to be weighed in you you may not so be admitted into this ranke Ign. Will you not receiue vs vpon the three vowes we haue with great holinesse made of Chastitie Obedience Pouertie and that which is more of generall and particular pouertie when we became fathers of our order S. Peter This is another barre that shuts you out for although Chastitie Obedience and Contempt of the world were familiar matters with vs yet did we not this by vow that was brought into the Church after our time by those whom you see stand in the second ranke and to say the troth wee neuer tyed our deuotion to pouertie Ign. Wee minister the Sacraments of pennance and the communion as you did and we are readie to go foorth for the aduauncement of Christianitie whither soeuer it shall please your Successours to send vs. S. Peter These two Sacraments are likewise ministred by the Mendicants of which order there be many now in the Indies in Palestine and at Pera neere vnto Constantinople to conuert the Infidels yet are they not ranged in our Squadron you must go to them and let them know there is too great oddes betweene vs and you to yeelde you anie place heere Ignace finding himselfe excluded from the first station in this procession he was some-what amazed neuerthelesse he thought to speed better with the second because he should there haue to doe with S. Anthonie the honour of all the first Hermits For I know quoth he that in the heate of his holy meditations hee gloried in ignorance I am sure that if he doe but trie me therein he shall find me nothing inferior vnto himselfe Thus deuising with himselfe what might best bee doone to creepe into his fauour he shewed him that he had passed his time in heauenly contemplations and not in learning as hee had done before Yet true it was that hys ignorance had made many learned men which were all priested ministring the holy Sacraments some of them were Preachers and some Regents The holy and venerable yeeres of this good Hermite gaue Ignace this aunswere Brethren I commend your intention but it is nothing like vnto ours Our deuotion and the deuotion of all the good Fathers first founders of the religious orders was a solitarie life without schollership or priesthood our wisedome consists in continuall lifting vp the minde toward God taking all humaine learning to be meere vanitie And as for Ecclesiasticall functions we take no charge of them they depend vpon the Bishops that feede vs by theyr inferiors in the Church Your Rulers are not like ours In Gods name my good brethren goe your way in peace leauing vs to our sweet life in quietnes of conscience within our Cells Neuerthelesse it may be you shall find behinde vs some shreds and remnants of ours in in whom you may take some roote namely those which by permission of the holy Sea are called to the orders of priesthood and may both preach and minister the holy Sacraments of Penance and the Alter as you doe Ignace passing from them to the other Saint Benet perceiuing him comming by his gate tooke the speech to himselfe and said If you be of our companie you must either be Ancors and Hermits or Monks Conuentualls Your profession denies you to be Ancors we may be easily entreated to excuse you of it because that life is too painfull But if you be Monks and Conuentualls as we are where is your frock your hood your cloake For Elias the first image of our Order and after him S. Iohn the Baptist both differd from the cōmon people in apparrell VVhere is the great shauen crowne vpon your heads by which S. Hierom said that in pouertie we are like to Kings and Monarches where be the extraordinarie fasts your societie keepes not onlie beyond the cōmon people but beyond the Bishops and Curats Where be the Cloysters within your Monasteries Heereto Ignace and his companions briefely and roundly answered him that they were no Monkes but religious persons onely Is it euen so saide S. Benet then are you a kinde of quintessence of Monks And as the facultie of Phisicke
admits none of these Paracelsian abstractors of quintessences into their schooles so may not we receiue the Iesuits To reiect a Paracelsite and a Iesuite both rime and reason will beare vs out Therefore get you some whether els for as you disdaine the holy name of Monks so are you disdained by Monkes You proceeded Maisters of Art in the Vniuersitie of Paris at the least you presented your selues for such men to Pope Paule the third I counsell you to returne as Maisters of Art to the Vniuersitie you shall finde some of your acquaintance there it cannot be but that some one or other of them wil entertaine you Ignace perceiuing his case grow worse and worse mistrusted some misfortune in his attempts whereuppon turning himselfe to his companions he said Nowe we are in question to goe toward the Vniuersitie I knowe what my behauiour must be and although it will bee easie for them to goe beforme me if I come to the great Doctors yet sith at the first I tooke no course but to teach pettie schooles for children and you after me haue read Lectures to all sorts of schollers against our first institution I pray you quoth he to Father Claudius Aquauiua seeing that now all my superioritie ouer our companie rests in you that as Generall of thē all you would take the charge to sway Maister Iohn Gerson it may bee you shall find more fauour at his hands then all the rest Aquauiua not onely gaue him no deniall but thought his commaundement very fit to be obeyed Then began hee and his to bragge that they taught freely wherein he thought his companie had very much aduantage of the other Regents but his feete were intangled for he was more roughly handled by them then by the former and when they came to pell mell because both sides had beene nousled in Schoole Ergoes there was the best sport of all Nowe let vs see them beginne theyr disputations Aquauiua hauing framed his proposition and propounded his question Gerson one of the chiefest Doctors of Diuinitie that euer were in Fraunce spake thus to Aquiuaua Ger. You would faine be of our companie will you then acknowledge our Bishop for your superiour and ours especially in matters concerning the instruction of youth for hee is our chiefe Iudge in this cause And now as his substitute in the office of a Chauncellour and Chanon of the Church of Paris I cary the flagge of the Vniuersitie of Paris which is the chiefe of all others Aqua I doe not vnderstand your speech we haue a greater Maister our holy Father the Pope which hath dispenced with vs in this point against the Bishops authoritie Gers You faile in the first marke this one poynt must send you backe againe to Rome to learne your lessons and banish you out of all the Vniuersities in Fraunce But let vs proceed our Vniuersities are compounded of two sorts of men the one are Seculars the other Regulars in either of these the rule and gouernment differs The Seculars may be Maisters of Art Doctors of diuinitie Law or Phisicke and read Lectures after they haue theyr degrees to all commers as well within as without the Colledges the Regulars are permitted but to goe forth Doctors of diuinitie and to reade to the nouices of their orders onely Which of these two sorts are you Aunswere mee not I beseech you as in the yeere 1564. you aunswered the Rectors and officers of our Vniuersitie of Paris they moouing the like question to you you replied twise or thrise that you were Tales quales vos curia declarauerat For the Aduocate that pleaded against you standing vpon this poynt argued that you were such as were vnworthy to be enrolled in the Vniuersities register Aqua I maruell not at that we were at that time like vnto the Beare whose whelps seeme at the first to be but a rude lumpe of flesh but by the Dams continuall licking of them in time they recouer the shape of a Beare so was it once with vs for to tell you truth Ignace and his companions neuer prict it out perfectly what wee were but after we had many wayes exercised our wits vppon an obscure platforme of theirs we were not called Monks but regular Clarkes for so hath our great Ribadmere entiteled vs Rib. lib. 2. capit 17. and before him if I be not deceiued the Counsell of Trent gaue vs the same stile which was publisht a fewe months after our cause vvas pleaded to haue recourse to the first day of May following Gers This is not to aunswere my question you must aunswere categorically to bring you into one of these two predicaments of Seculars or Regulars Aqua Did I not aunswere you at large when I tolde you wee are Regular Clarks For beeing such we are not bound to stand to the old statutes of your Vniuersities beeing neither pure Seculars nor pure Regulars And we may with all our vowes be graduated throughout all your faculties and read publique lectures to youth in all sciences without seeking to or acknowledgement of the authoritie of your Bishops Gers Then are you a kind of Hermophroditicall order such as Pasquier hath publisht you to be in his researches of Fraunce for being Seculars and Regulars both together you are neither of both And sith you are not bound to obey our statutes we likewise are not bound to immatriculate you in our Vniuersities Aqua Why do you refuse vs that teach freely Gers Because you be verie coniecatchers The first that euer came to teach in Paris were Alcuin Raban Ian and Claudius venerable Bedaes schollers they made proclamation that they had learning to sell you quite contrary bestow it gratis Yet is it true that in three score yeeres space you haue got more treasure twice or thrice told then all the Vniuersities in France euer had since the first stone of their foundation was laid Moreouer were you not censured by the Vniuersitie of Paris in the yere 1554 Aqua You may say what you wil but of later memorie the same facultie of Diuinitie allowed vs against the old censure for some particular persons hauing abused the name of the Vniuersity of Paris in the yeere 1594. in the Court of Parliament the Sorbons made a Decree in fauour of vs by which the pursuit of our aduersaries was disalowed At this speech all the Sorbons shouted you be lying Sophisters and verie bad Grammarians We know it well that the Aduocate that first pleaded for you would faine haue beene your buckler and after him Montaignes of your companie then Fon But this is to enioy your ordinarie priuiledge you know whereof Let the Beadle bring out our Decree and read it for this is too much impudencie to be laid vpon Christian people Die nona Iulij Anno Domini 1594. viso audito a facultate Theologie Parisiensi legitimè congregata in maiore aula Sorbonae libello supplici à venerabilibus patribus sociotatis Iesu ipsi facultati
Kings Aduocate of Mâ—â—nâ—l whose General hath not taken his habit in Dauphine And if there be any that make not their abode there at the least they come often times to visit their sheep in this our countrey of Fraunce Besides that the Generals of the Iesuits haue vowed their abode within Rome neuer any of them is seene to come into Fraunce to visit theirs so little of any French nature haue they in them 17 We receiue no Prouincials in France of what religious order soeuer they be vnlesse they be Frenchmen The Generall of the Iesuits sends vs such as it pleases him A Marchandize that cost vs deere in our last troubles 18 We in our Church of Fraunce allow of no religious persons which vow themselues to the saying of Diuine seruice in the Church but such as weare their habits and other monasticall weeds assigned to them by reuerend antiquitie There is no difference betwixt the habit of a Secular Priest and a Priest Iesuit 19 We haue alwaies confin'd our religious men within the cloisters as well that there they might lead a solitary life as also that they might serue them for walkes and refreshings after their studies The Iesuit should haue wrongd his greatnes if he had conformd himselfe to the fashions of other orders 20 After that our religious men haue made the three ordinarie and substantiall vowes of Pouertie Chastitie and Obedience they may not returne to the world to follow againe their former course of life no not with the consent of their Abbots The Iesuits hauing added to the simple vow of Iesuitisme Greg. 13. Bull. 1584. after the two yeeres of their Nouiceship the three vowes common to all religious orders may notwithstanding be turnd ouer to the world againe by their Generall whensoeuer it pleaseth him 21 Our religious persons after they haue made those three vowes are vncapable of all kinds of succession The Iesuit as long he continues in his simple vow Greg. 13. Bull. 1584. may enioy any of them as if he had not at all giuen ouer the world 22 No man enters into other orders of religion but with an intent to studie that he may in time be preferred to the order of Priesthood The Iesuit receiueth men into his order vnder the name of temporal coadiutors which make profession of ignorance and are neuer admitted into holy orders 23 All other religous persons haue certain daies wherin they keep extraordinary fasts abstaine from meat which daies are not coÌ„mon for fasting to the rest of the people The Iesuits though from their verie entrance they take the name of religious persons Rib. lib. 3. ca. 22. yet at no hand obserue any such day 24 The auncient ordinances of our Kings Charles 5.6.7 admit no principals of Colledges that are straungers and borne without the Realme vnlesse at the least they be made denezens The General of the Iesuits establisheth in the Colledges of his order such Rectors and Principals as pleaseth him without respect whether they be French or no. 25 In our religious orders the religious are not suffered to read Lectures of humane learning to any but those of their owne order The Iesuit reads to all goers and commers The Bull of Pius 4. 1561 26 The degree of Maisters of Arts is not giuen with vs to any religious person but onely the Doctership of diuinitie if they be fit for it The Iesuit takes the degree of Maisters of Arts as well as of Doctor of Diuinitie Bull of Pius 2. 1552. and Pius 4. 1571. Pius 4. Bull 1556. Greg. 13. Bull in May. 1573. 27 The order that we obserue in our Vniuersities is that the Bishop is the chiefe Iudge and for this cause in euerie Cathedrall Church where there is an Vniuersitie to whom there is also a Chauncellor of the Vniuersitie to whom there is a Prebend annexed which giues the degrees of Bachilers Licentiats Maisters and Doctors after the disputations and publike trials made in the places of old herevnto appointed The Iesuit is ignorant of this forme he must haue a stable by himselfe At the first the Generall made Maisters and Doctors of his absolute power afterward these degrees were takeÌ„ by the authority of the Prouincial vpoÌ„ examination by 2. or 3. deputed by him to that purpose 28 Yea more then that in this our country of France no man may receiue the degree of Maister or Doctor but in famous Vniuersities The Iesuit turning topsie turuy all our ancient discipline may make Ma. of Arts Pius 4. 1561. and Doctors of Diuinity wheresoeuer they haue Colledges though they be not in any Vniuersitie 29 In al alienations of the Church goods which depeÌ„d vpon Bishopricks or Abbies the communalty must assemble theÌ„selues togither with the coÌ„sent of their heads to contract afterward the authority of the superiour must concurre who must depute a Promoter as he that is proctor for the good of the Church al which is done to discusse examine whether it be fit that such alienation be made To the alienation of the goods of the Iesuits Pius 5. 1568 CoÌ„st par 9. cap. 3. art 5. there is nothing required but the will and absolute power of the Generall without any other ceremonie In their first confer Gen rall 1558. Greg. 13.18 Decemb. 1576. Pius 4. 1561. 19. Art Monta. in his booâ—e of the truth defended cap. 15. Pellar de translamp Montaign Chap. 15. 30 Our kings receiue a subsidie of beneuolence from the churches of their Realme which we cal Tenths If you will giue credit to the Iesuits priuiledges they are exempted from it 31 Our kings may not be excommunicated by the Popes as we will proue in his place This rule is charged to be vntrue by the Iesuits 32 It is not in the Popes power to transsate our Realm to whom it pleases him for default of obedience to him as I hope also I shall proue The Iesuit maintains formally that the Pope according to the occasioÌ„s of matters may transfer not onely kingdomes but the Empire also And to the end I may file on a row other propositions wherein they contradict vs. 33 Cleargie men may not be iudged by a Secular Iudge Bellar. de exem Cler. cap. 1. Propo. 3. Propo. 4. Propo. 5. although they kept not ciuill lawes 34 A Cleargie mans goods both ecclesiasticall and temporall are free from tributs to secular Princes 35 The exemption of Cleargie men in matters politicke as well for their persons as their goods was brought in both by humane and diuine law That which I will certifie to you in my speech following is the doctrine of Emanuel a Doctor of Diuiniy a Iesuit of Antwerp in his Aphorismes of confession wherein as he declares in his Epistle by way of preface he laboured 40. whole yeeres and sets downe his vndoubted propositions of confession by order of Alphabet 36 A Cleargie mans family is of the same Court with himselfe 37
grant it only to pleasure you Therefore they that allow not of your societie are heretiques I denie that The Colledge of Diuines and the Vniuersitie of Paris our whole Church of Fraunce so many societies so many of worth and honour made themselues parties against you in the yeere 64. and disalowed of you yet for all that ye neuer heard that they were decleard at Rome to be heretiques Insomuch that the Popes which authorised you neuer thought that you were to inhabit in France They knew that their dignitie is the mother of vnitie in the Vniuersall Church They were not ignorant of the liberties of our Church of Fraunce wholy contrarie to the profession of the Iesuits and that to settle them in Fraunce had beene to plant a huge sort of schismes and diuisions Whereby you may perceiue the reason why they repeald not the iudgements that had past against these goodly Maisters as well in the conuocation of our whole Cleargie at Poisie as in the Parliament at Paris Following herein by a good inspiration of God and his holy Spirit the steps of Paulus the third to whom when the Iesuits presented themselues at the first faining that they would goe into Palestine and there settle theyr aboade for the coÌ„uerting of the Turkes Masf lib. 2. capit 3. Ribad lib. 2. capit 7. they were not onely fauourably entertaind by him but which is more he caused money to be deliuerd to them for the defraying of the charge of theyr voyage But when they returnd the second time to haue a confirmation of their new determination Pope Paule was two whole yeeres before hee could yeelde to it And why so Because in theyr first proiect there was no danger to Christendome but onely to themselues that were the vndertakers of this matter In the second there was assurance for their persons but great hazard danger to all Christendome And after many denialls refusals although he suffered himselfe to be carried away by Cardinall CoÌ„tarens importunitie yet he was of opinion that not onely they were not to take vp theyr dwelling in Fraunce but not to continue in any other part of Christendome but verie sparingly Howe then Shall wee thinke that this great Pope would leaue desolate this new Order approued by him No truly And if you will examine this storie aright you will rest satisfied If in the yeere 1539. the Iesuits had made promise of no more but the 3. substantiall vowes of other religious orders he would neuer haue admitted them in such a fashion as they presented themselues Munks who by a title appropriated to themselues were termed of the societie of Iesus wearing no religious habite at all Munks that would not tie themselues to their Cloysters there to leade a solitarie life nor reduce themselues to the extraordinarie abstinence from meates and to the fasts of other religious orders Munks that would preach and administer the holy Sacraments without the permission of the Bishop For all these circumstances layd together promise I cannot tell what great dissolution rather then edification What then prouokt him to receiue them First their vow of absolute obedience to the holy Sea afterward that of their Mission by which Ignace and his companions promised that when soeuer they should be commaunded by the Popes they would goe into all heathen Countries to dispeople them as it were of Idolatry to plant Christianitie in them They were a company of Argonautes which promised to embarque themselues not to goe conquer the golden Fleece like â—ason but to transport abroade the fleece of the Paschall Lambe vnder the ensigne of Iesus A goodly profession doubtlesse in fauour whereof Pope Paulus suffred these newe pilgrims which tooke the crosse for the glorifying of the Name of Iesus to terme themselues the societie of Iesus to weare the habits of Priests not of Munks not to shut themselues vp in Cloysters to minister the word of God and the holy sacrameÌ„ts one with another for as much as they vowed themselues to the conquest of those Countries wherein there were no Bishops not Curats a conquest to be made not with materiall armes but only with spirituall Send them to the new found Lands according as they promisd to goe neuer was there order in greater request then this prouided that they acquit themselues of their promise not by word but effect Transplant them into the midst of the Christian Churches especially of this our Church of Fraunce in sted of order you shall make disorder of as dangerous a consequence as the sect of the Lutherans And that no man may thinke I make fantasticall and idle discourses in the Bull of the yere 1540 repeated all at large in that of 1550 they promise to goe without shifting or delay whether soeuer the Pope will send theÌ„ for the sauing of soules and aduauncing our fayth whether to the Turks or to other miscreants euen to those parts which they call the Indies or to any heretikes or schismatiks or to any belieuers If the meaning were to make new seminaries of them through all Christendome it were a ridiculous thing to set the couÌ„tries of belieuing Christians in the last place besides it seemes that these words or to any beleeuers are added but by the way and as it were for a fashion But these great promisers and trauailers forgetting what theyr first institution was haue set vp onely some doozen Colledges such as they be in Countries vnknowne to vs at the least if we must belieue them haue erected an infinite sort in the midst of vs to plant thereby a newe Popedome and to trample vnder foote the old vnder which the Church militant hath triumphed Wee are not out of the Church of S. Peter because we condemne these new Friers in Fraunce but we conforme our selues without Sophistrie to the originall and primitiue wills of the Popes Paulus and Iulius the third and though their wills had been otherwise yet our Ch. of Fraunce hath time out of minde beene accustomed most humbly to make the case knowne to the Popes when they were to be carried away by the vniust importunitie of particuler men to the preiudice of the church So did S. Martine Bishop of Tours an Apostle gardian of our Country of Fraunce so did our good Saint Lewes and yet they were iudgd to be hereticks therefore no more then Saint Paule when hee withstood S. Peter who in that case yeelded vnto him CHAP. 3. ¶ That it is against the first institution of the Iesuits for them to teach all sorts of Schollers humaine learning Philosophy and Diuinitie and by what proceedings deuises they haue seazed vppon this new tyrannie to the preiudice of the auncient discipline of the Vniuersities YE may not thinke Gentlemen that Ignace and his companions when they presented themselues to Pope Paulus made offer to teach the youth in such sort as the Iesuits since that time haue done I haue shewed you what his sufficiencie was in
power to read Lectures to all schollers was graunted them After this ensued the troubles in Fraunce 1561 about diuersitie of Religion in the beginning whereof the Iesuits finding this a fit time for their aduantage not by reason of any fauour to theyr sect but because of displeasure against that ciuill warre obtayned by a manifest forgerie newe Bulls of Pope Pius the fourth the tenure whereof is this Insuper tibi moderno pro tempore existenti Praeposito Generali dictae Societatis vt per te vel illum vel aliquen ex Praepositis vel Rectoribus Collegiorum vestrorum tam in Vniuersitatibus studiorum generalium quam extra illas vbilibet consistentium in quibus ordinariae studiorum artium liberalium Theologiae lectiones habentur cursusque ordinarij peragentur vt dictae Societatis Scholares pauperes externos qui dictas lectiones frequentauerint etiam diuites si officiales Vniuersitatum eos promouere recusauerint cùm per examinatores vestrae Societatis idonei inuenti sint solutis tamen per diuites suis iuribus Vniuersitatibus in vestris Collegijs Vniuersitatum quarumcumque alijs extra Vniuersitates consistentibus Collegijs vestris alios quoslibet Scholares qui inibi sub eoruÌ„ obedientia directione vel disciplina studuerint ad quoscunque Baccalauriatus Licentiariae Magisterij doctoratus gradus IVXTA IVLII PRAEDECESSORIS NOSRI TENOREM promouere ipsique sic promoti priuilegijs alijsque IN EISDEM LITERIS contentis plenariè vti potiri gaudere liberè ac licitè valiant authoritate praefata coÌ„cedimus amplianius nec non praesentes literas in eis contenta de subreptionis vel obreptionis aut nullitatis vitio seu intentionis defectu puouis praetextu quaesitóue colore nullo vnquam tempore notari vel impugnari possint This decretall was the first opener of their Colledges to all manner of schollers but whereupon was it grounded Vpon the Bull of Iulius the third as it is twice repeated Was there euery any greater forgery or more craftie conueiance then this For Pope Iulius neuer had any such thought and that is the reason why these Sophisters haue caused to be added in the end of Pius the fourths Bull that no man may accuse them of obreption or surreption or of any wilfull fault being desirous that euery one of vs should shut his eyes and blindfolde his vnderstanding that wee might not take any knowledge of that apparant shame which is brought in a new against the auncient honour of the Vniuersities by which our Church hath alwayes beene kept in strength But the Pope hath added this word Ampliamus will some Iesuite of the lowest forme say to me Was there euer any poynt either of state or Religion more important or of greater consequence then this I let passe that these newe Maisters were permitted to be Graduats in all faculties as it was graunted by Iulius his Bull. I graunt that by this last Bull of Pius there Colledges were opened to all commers and goers both the one the other notwithstanding being new schismes in our Vniuersities But who can abide this that theyr schollers must be admitted to practise whether they be Iesuits or strangers vpon the testimonie of two or three of their order so they pay their duties to the Chauncellours Rectors Presidents vnder-Gouernours of the Vniuersities Is not this to make the Superiors of Vniuersities no better then Registers to the Iesuits theyr schollers Is not this to disgrace the Gouernours of the Vniuersities without desert Is not this by submitting them to the conscience of their Generall and two or 3. of his to bring in a Chaos hotch-potch and confusion of all thinges in our Vniuersities And to say the truth there is no better meanes then that by making a Seminary of Iesuits to make altogether a nurserie of Hereticks by committing the Doctorships Maisterships of schollers to the iudgement of these new Templars Sith this depends vppon this one word Ampliamus which was craftilie foysted in by these maister workmen in such tricks of legerdemaine we shall admit this new disorder thereupon the Pope shall stop his owne eares and our mouthes that the shifts obreptions and surreptions of these reuerend Fathers in God may not be discried all because this last clause was added by a Clark of the Court of Rome that copied out the graunt Read all the 7. former Buls ye shall find no such clause in any of them Why did they cause it to be added in this Because they knew in their conscience that this last Bull was obtained by obreption contrarie to all reason If I should appeale to their consciences they would make a mocke at me For the same yeere that they got this Bull at Rome which was 1561. they promist in a full assembly of the Church of Fraunce that they would renounce all the extraordinarie priuiledges that had beene graunted them at Rome This abiuration they confirmed by publique oath in a full Court of Parliament but they neuer performed it And that which is especially to bee considered they lookt to themselues verie carefully for presenting the Popes priuie Buls either to our Cleargy or to our Parliament For if they had shewed them they had beene not only derided but also abandoned as men that had no wit Hitherto you haue descried in them good store of the Foxes craft now you shall see how they haue playd in Lions For the yeere 1571. they got other Buls of Pope Pius the fift of this forme and substance Decernimus declaramus quod praeceptores huiusmodi Societatis tam literarum humanarum quam liberalium artium Philosophiae Theologiae vel cuiusuis earum facultatuÌ„ in suis Collegijs etiam in locis vbi Vniuersitates extiterint suas lectiones etiam publicas legere dummodò per duas horas de mane per vnam de sero cum lectoribus Vniuersitatum non concurrant liberè licitè possint quodque quibuscumque scholasticis liceat in huiusmodi Collegijs lectiones alias scholasticas exercitationes frequentare ac quicumque in eis Philosophiae vel Theologiae fuerint auditores in quauis Vniuersitate ad gradus admitti possint cursuum quos in eis 〈◊〉 fecerint ratio habeatur Ita vt si ipsi in examine sufâ—â—â—ientes inuenti fuerint non minus sed pariformiter absque vlla penitus differentia quam si in Vniuersitatibus praefatis studuissent ad gradus quoscumque tam Baccalaureatus quà m Licentiariae Doctoratus admitti possint debeant eisque super praemissis licentiam facultatem concedimus Districtius inhibentes Vniuersitatum quarumcumque Rectoribus alijs quibuscumque sub excommunicationis maioris alijsque arbitrio nostro moderandis infligendis imponendis poenis ne Collegiorum hutusmodi Rectores Scholares inpraemissis quouis quaesito colore molestare audeant vel praesumant Decerrentes quoque praesentes litteras vllo vnquam tempore de subreptionis
death of the two Brothers at Blois that certaine young Diuines infected with the poyson of the Iesuits loosed the reines to subiects against their King in the yeere 1589. notwithstanding themselues confessed at that time that their aduise in this poynt ought not to take place without the formall confirmation of the Sea Apostolicke Neuerthelesse Commolet the Iesuit and his adherents the day following sounded the Trumpet of warre in their Pulpets against the King deceased affirming withall that it was confirmed by Decree Whereupon insued those outragious disorders which wee haue seene in Fraunce since that time To take Armes against his Soueraigne was heresie but much greater heresie was it not to tarrie for the allowance or disallowance of the holy Sea So that this was to offer violence to two Soueraigne powers at once the spirituall power of the Apostolicall Sea and the temporall power of the King And Pope Sixtus if hee had pleased might with one stroake of his pen haue extinguisht all our troubles by excōmunicating all those who without his knowledge authoritie had presumed to arme themselues against their King whom hee knewe to be a most deuout Catholique But he kept himselfe well enough from that for in so dooing he should haue excōmunicated them who at that time had all the strength on their part in fauour of a poore King against whom heauen earth seemed to conspire Contrariwise he conuented him to Rome to answer that he had done against al the lawes customs liberties and priuiledges of our Countrie of Fraunce Our King now raigning was at his first comming to the Crowne of a contrarie religion to ours and it pleased the Pope at the first to censure him for such a one but when hee once came to knowe his valour and that his enemies did but feede his holinesse with false bruits of imaginarie victories he began to shrink his head out of the coller and would neuer after haue any hand in the matter And from that day forward vsed the King vnderhand with all the curtesie that coulde be desired Neither doe you thinke for all this that Sixtus stood the worse affected to the King that dead is or the better to him that now raigneth but he thereby out of his vvisedom fauoured the more his owne proceedings Albeit certaine foolish Schollers charged him a little before his death that hee was inclined to the Kings partie And vppon this challenge some rash spirits haue not spared to say that he was poysoned whereunto I will giue no credite although it were true The like may be said of our Iesuits who ayme at nothing else but the aduauncement of theyr Common-wealth which they entitle The Societie of Iesus which as it hath take his originall and increase from nothing but from the Troubles so doe they shoote at nothing but to disturbe those countries wherein they remaine in that disturbance they euer encline to those which are able to maister the weaker part as I will make good by an ocular demonstration After they had set fire to the foure corners and midst of Fraunce and that the late King was brought to a narrow straight they deuoted themselues to him aboue the rest that was the Captaine generall of the League because all things fell happilie on his side And as long as Fortune smiled vppon him all theyr Sermons vvere of nothing but his greatnes and merrits But when they once perceiued that hee beganne to decline and that he was forced to call to the King of Spayne for assistance then beganne they likewise to turne theyr face from the Duke wedding themselues to the partie of a King whom they esteemed to be exceeding mightie There is at this day a new King in Spayne what his good or ill fortune shall be is knowne to GOD onelie For my part it shall neuer grieue me to see as many Crownes on his heade as were on his Fathers the late deceased King Imagine that for a new opinion of war vvhich is easily harboured in the braine of a young Prince he should breake with vs and that our affaires should haue prosperous successe in his dominions bee assured you should see our Iesuits altogether French albeit they were Spaniards by birth These are true birds of pray that houer in the ayre It was wel befitting the person of a soueraigne prince to play that part which Sixtus did but for a subiect it is an ill president a matter of dangerous consequence This is to prooue that which way soeuer you turne your thoughts you shall finde no reason why the Iesuits should be nourisht within a kingdome who are as many I will not say espialls but enemies to theyr Prince if he fortune to prooue the weaker And for a neede if there should happen newe factions in Rome and that the Pope were put to the worst hee himselfe should feele the effects thereof notwithstanding the particuler homage which they sweare vnto him at euerie change of the Sea Scarcely had the Aduocate finisht this discourse but the Gentleman replyed Take heede you be not deceiued and that this your position doe not imply a contradiction For if the Iesuit bee naturallie addicted to him that is most beneficiall to him as you hold then must it of consequence followe that hee is naturally Spanish and not French VVill you know the cause hee is sure that what trouble soeuer hee may breede in the consciences of these and these priuate men by his nevve kinde of confessions yet shall hee neuer be able to get such footing in the whole Realme of Fraunce as hee hath alreadie in Spayne wherein the supreame Magistrate is fallen from one extremitie into another For the Spaniards beeing of olde accused to be halfe Pagans as holding a mungrell Religion and not wholie Christian doe novve in these dayes to purge themselues of that calumnious accusation for so I will suppose it to be they speciallie and aboue all others embrace the Iesuits esteeming them vassales to the Papacie without all clause or exception And vpon thys opinion they graunt them in theyr Citties an infinite number of prerogatiues aboue the common people yea euen aboue the Magistrates themselues whom they rule at their pleasures And albeit antiquitie haue giuen vs in Fraunce the title of the eldest sonnes to the Catholique Apostolick Romane Church yet is it with certaine qualifications vvhich the Iesuits shall neuer be able to remoue out of our heads what soeuer shewe of continuation they bring to the contrarie And that is the cause why they supposing their commoditie vvould be greater if the Spaniard were Maister of all Fraunce then at this present it is will euermore leane to that side rather then to ours albeit they were naturally French These are pollititians which cleaue rather to the certaine then to the vncertaine Thinke not your selfe interrupted by thys short Parenthesis but if you please fall againe into your discourse I will doe soe aunswered the Aduocate and I vvill tell
a full congregation for their Aduocate Hauing prepared my selfe for the cause being armed with that sacred Decree which the facultie of Diuinity had pronounced against them in the yeere 1554. where those two great pillers of our Catholique Religion Monsieur Picard and Monsieur Maillard were assistants I was perswaded that I was able with a free and vncontrouled conscience to encounter hand to hand with this monster which being neyther Secular nor Regular was both togither and therefore brought into our Church an ambiguous or mungrell profession We pleaded this case two whole forenoones Maister Peter Versoris and I he for the Iesuits I for the Vniuersitie before an infinite multitude of people who attended to see the issue thereof Maister Baptist du Menill the Kings Aduocate a man of great sufficiencie was for me In my declaration I alledged the irrigularitie of their profession the iudgement and determination of the whole facultie of Diuinitie pronounced against them tenne yeeres before the obiection made by Monsieur Bruslard the Kings Attorney Generall against their admittance for that their vow was cleane contrarie to ours that if we should harbour them in our bosome we should bring in a Schisme amongst vs and besides so many espials for Spayne and sworne enemies to Fraunce the effects whereof wee were like to feele vpon the first chaunge that the iniquitie of time might bring vpon vs. Notwithstanding for the conclusion we were referred to Counsell Eyther partie both got and lost the day For neither were they incorporated into the Vniuersity nor yet prohibited to continue their accustomed readings When God hath a purpose to afflict a realme he planteth the roots thereof long time before hand These new-come guests blind and bewitch the people by shewes of holines and fayre promises For as if they had the gift of tongues which the holy Ghost infused into the Apostles they made their boasts that they forsooth went to preach the Gospel in the midst of barbarous and sauage people they that God knowes had ynough to do to speake their mother tongue With these pleasant baits did they inueigle and draw the multitude into their snares But as they had brought in a motly religion of Secular and Regular disturbing by meanes thereof all the Hierarchie of our Church so did they intend to trouble thence-forward all the politique states in Christendome In as much as by a newe inuented rule they beganne to mingle and confound the State with their religion And as it is easie to fall from liberty to vnbridled licence so did they vpon this irriguler rule of theirs ground the most detestable heresie that can be deuised affirming that it is lawfull to murther any Prince that should not conforme himselfe to their principles treading vnder foot both the checke which our Sauiour gaue to Saint Peter when he drew his sword in his defence and the Canon of the Councell of Constance whereby they were pronounced accurst that set abroach this position When I pleaded the cause I mentioned not these two propositions against them For though they bred them in their hearts yet had they not as yet hatched them only I said that there was no good to be hoped for of this monster but that they would euer put in practise eyther that principle which was broched by the old Moūtainer who in time of our wars beyond the Seas dispersed his subiects called cut-throats or murtherers through the the Prouinces to slay the Christian Princes or that horrible Anabaptisme which sprung vp in Germanie when we were young this should I neuer haue imagined Notwithstanding both the one and the other Maxime hath beene by them put in execution in the sight and knowledge of all Christendome For as concerning the first there is no man but knowes that they hauing set foot in Portugall not vnder the title of Iesuits but of Apostles they sollicited King Sebastian by all maner of illusions to make an vniuersall law that none might be called to the Crowne vnlesse he were of their Societie and moreouer elected by the consent suffrages of the same VVhereunto they could not attayne albeit they met with the most deuout and superstitious Prince that could be And not to lead you out of our owne countrie of Fraunce they were the men that kindled the first coales of that accursed League which hath beene the vtter ruine and subuersion of the land It was first of all debated amongst them and being concluded they constituted their Fathers Claudius Matthaeus a Lorrain and Claudius Sammier of Luxembourg for so are their Priests of greatest antiquitie called to be their trumpets for the proclayming thereof ouer all forraine nations And after that time did they with open face declare themselues to be Spaniards as well in their Sermons as publique Lectures In fauour of whom they attempted to bring their second principle into practise not all the while that the King was diuided from vs in religion for they knew that was a barre sufficient to keepe him from the Crowne but as soone as they saw him reclaymed into the bosome of the Church they set on worke one Peter Barriere a man resolute for execution but weake and tender in conscience whom they caused to be confessed in their Colledge at Paris afterwards to receiue the Sacrament and hauing confirmed him by an assured promise of Paradise as a true Martyr if he died in that quarrell set forward this valiant Champion who was thrise at the the verie point to execute his accursed enterprise and God as often miraculously stayed his hand vntill at length being apprehended at Melun he receiued the iust hyre of his trayterous intention in the yeere 1593. I speake nothing but what mine eyes can witnesse and what I had from his owne mouth when he was prisoner View peruse all the impieties that you will you shall find none so barbarous as this To perswade an impietie and then to couer it with such a seeming maske of pietie In a word to destroy a soule a King Paradise and our Church all at a blow to make way for their Spanish and halfe-Pagan designements All these new allegations caused the Vniuersitie of Paris the Citie being brought vnder the Kings obedience to renew their former suit against them which had beene stayed before time by the Counsels appoyntment The cause was pleaded effectually and learnedly by Maister Authonie Arnald but when the processe was brought to the verie poynt of Iudgement there fell out another accident which made them proceed roundly thereunto Iohn Chastell a Paritian of the age of 19. yeeres a graft of this accursed Seminarie stroke our king Henris the fourth with a knife in his Royall Pallace of the Louvre in the midst of his Nobilitie He is taken his processe being commenced and finished sentēce ensueth dated the 29. of December 1594. the tenour wherof followeth Being viewed by the Court the great Chamber and the Tournel being assembled the arraignement of processe criminall begun
whereby you may gather what deuotion euen at this day the Iesuits beare to their King All this was brought to my handes and to say truth the greatest part of these proofes came out of your own Colledges a large Inuentorie framed as well for you as against you I thoughts it not good to trust mine owne iudgement in this processe but rather in the determining thereof to ioyne others with me that were of long experience and practise in these matters Signior Marforio aduised mee to request two great personages of Fraunce to be of the Commission n = * A stone in our Ladies church at Paris Maister Piorre du Coignet which of long hath held his seate iurisdiction within the Church of Paris and another who hauing vowed perpetuall pouertie hath from all antiquitie kept his residence before the Hostel-diu or Hospitall of Paris and for his strange austeritie of life is called the n = * Le Ieusneur a stone of great antiquitie in Paris Faster I wrote my Letters to them they at my summons appeare I deliuer the euidences to Signior Marforio to be diligently and exactly by him perused Wee prefixed a day for iudgement Being assembled I made it knowne to the companie how mightily you founde your selues agreeued with this piller or Pyramis as being a monument to continue for euer the fresh memorie of that which had hapned in Fraunce That the matter in question was your Restoring and consequentlie the defacing of this Pyramis For which cause I entreated them to lay aside all affection inasmuch as thys iudgement by them pronounced should be for euer celebrated by all posteritie Marforio reporteth the whole processe faithfully shewing himselfe to be no learner in this trade Hauing read and pondered all the euidences on both parts and proffering in the end to deliuer his opinion first as is the manner of those that make report of any cause to the Court I entreated him to forbeare Let vs giue thys honour quoth I to the strangers We are to sit in iudgment vppon a Stone and in my opinion thys honour is most due to Maister n = * Stone Pierre whom I would request to speake his opinion first to remember that we are in question to restore this worthy Order of the Societie of Iesus so much honoured in Rome Maister Pierre needed not much entreatie for presently he stood vp with a rough kind of speech began in this manner How long shall these lewde Impostors freely abuse our patience how long shall we be so simple to suffer our selues to be abuse die an it be that the Iesuits hauing giuen both fire fewell to our last troubles their Colledge at Paris hauing beene the common retreat of all such as came into Fraunce with a resolute determination to make themselues Maisters thereof their Lectures so many trumpets to encourage their schollers to the parricides of Kings and their principall Agents hauing put weapons into the hands of many desperate soules to murther our King can they I say be so shameles as at his hands to craue that they may be restored This were cunningly and vnder-hand to commence processe against the sacred Court of the Parliament of Paris which neuer did or that receiue the least touch of imputation for any sentence passed by her but onely herein that in condemning this sect she did not send all their adherents which were within Paris to the gallowes For a farre lesse offence did that famous and honourable Senate of Rome long agoe adiudge sixe hundred slaues to death because their maister was nourthered in his owne house it beeing not knowne by whom In this manner would Maister Pierre haue runne on had not I interrupted him with these words Haue patience Maister Pierre haue patience Little men like you are euermore subiect to 〈◊〉 You must remember that you are not Aduocate but Iudge in this cause Maister Pierre knowing that he had forgot himselfe chaunged his tune and turning to me said in this â—â—â—ner Right honourable Pusâ—pâ—ll I humbly entreat your excellencie to excuse that iust griefe wherby I am caried in behalfe of my countrey Seeing then it pleaseth you to honour me so much as to heare my opinion first in this matter I must tell you before you proceede further that the cause be longeth properly to your owne iurisdiction For which way soeuer I turne my selfe I see nothing but stones Your excellence Signior Morforio the right reuerend Faster my selfe are stones the Pyramis a stone the Iesuits themselues suing to be restored as men altogether innocent are vndoubtedly no better them fooles and innocents or to speake more properly very stones say what you will they are as voyd of sense as stones in striuing to reuoke the sentence of the Court pronounced against them There was neuer sentence had more formall proceeding then that and though it had not yet could it not be retracted but by the ordinarie forme of lawe which course they follow not But admitte that treading vnder foot all the essentiall formes of law we should restore them to their former estate what fortune could they expect hereafter but worse then that before we shall need no other witnesse but the walles themselues to prooue that the people of Fraunce hath worne baire loth caried the skrip and done pennaunce for their transgressions during the space of fiue yeeres I passe one all other proofes their bookes wherunto onely I haue recourse wil serue to condemne them Antiquitie teacheth vs that Morcurie transformed Battus the shepheard into a stone for a trecherous part which he plaid him Et me â—â—â—his profide prodie Me mâ—hâ— prodis Ouid. 2. lib. Metamor 〈◊〉 pâ—â—inraque pectâ—â—â—â—â—rtit Ouid. 2. lib. Metamor In dâ—rum silicem qui nunc quoque decitâ—â—â— Index There was neuer Societie that euer committed so many trecheries as this of the Iesuits against the King and Countrey of Fraunce Mercurie making shew to fauour and affect them sometimes playeth with their pens and into them infuseth the gift of Battologie or Loquacitie but nothing their trecherous practise hee turneth all their bookes into a kind of Index or Touchstone making them the true touchstones or bewrayers the assured proofes of their own lewdnes I should wrong both the time your patience to stand vpon particular recitall of all their doings It shall content me in briefe to say thus much that the Iesuits are to be pronuonced Not receiueable And to this purpose doe I cite that sentence which the Iesuit author of The most humble Remonstrance and request hath giuen against his owne order But as concerning the generall state of the cause seeing by auncient prerogatiue you are the soneraigne of soueraigne Iudges in cases extraordinarie my aduise is that by vertue of your absolute authoritie you adde this clause vnto that sentence First that their house and Colledge at Paris be raced and laid louell with the ground as sometimes was the Palace of
and afterwards by way of parable in great iollitie before the people maintained it in the pulpit And yet were there but this sole example in this kinde I should be verie iniurious to challenge theyr whole sect but when wee see it is theyr continuall practise what shall we say As for instance theyr attempt against the deceased Prince of Orange at Antwerpe Afterwards in the towne of Trierres where he was murthered At Doway likewise against the Counte Maurice his sonne At Venice Lyons Paris against the Queene of England in the yeere 1584. Againe against her in Spayne in the yeere 1597. In Scotland against the Chauncellor Metellinus Againe in Fraunce that in Paris against our King in the yeere 1594 by one of theyr schollers Chastell who in open Court before the face of the Iudges was so shamelesse to maintaine that in certaine cases it was lawfull to kill his king Now if the rule of Logitians be true that from manie particulers a generall may be concluded I thinke I may truly affirme that their axiom whereuppon they ground theyr massacring of Kings Princes and great personages is as naturall and as familiar vnto them as the rest of theyr vowes It is most certaine they consented to the death of the late king and that Guignard one of their order since executed made as I told you a booke wherein hee maintaineth that the death of such offenders is meritorious and that the king now liuing should be serued so to Hetherto you haue heard mee discourse vnder the name of the venerable Pasquill of Rome notwithstanding the things themselues are serious and true Among others there is a booke made by the Iesuit Montaignes Principall of the Seminarie of Reims vppon the same subiect Arnauld hauing in his pleading obiected it vnto him Montaignes made no hast to aunswere it although in things more friuolous his pen hath euer been too busie For conclusion all their actions all theyr plots are barbarous and bloodie Which occasioned a pleasant Gentleman of Fraunce hauing in a little Poem briefly discouered their deuilish practises in his conclusion to say thus of them Gesum is a warre-like weapon vsed by the French as Liuie Festus Nonius and Sosipater testisie A Gesis sunt indita nomina vobis Quae quia sacrilegi Reges torquet is in omnes Inde sacrum nomen sacrum sumpsistis omen Of Gesum not Iesus are Iesuits hight A fatall toole the French-men vsed in fight Which sith by sacriledge at Kings you throw From hence your holy name and fortunes flow Notwithstanding any thing can be sayde to the contrarie yet this conclusion still must stande inuiolable The particuler offender is to be punished the Order not to be touched as beeing farre from the thought of such impietie Who is so braine-sicke to belieue it I vvill not abuse your patience by reckoning vp the tumults and seditions they haue caused in our state I knovve the great Maisters of our Common-wealth respect them as men very zealous ouer the good of their Country I beseech them to consider whether that I haue sayd be true or no Other Rhetoricke I will not vse to draw them to my opinion And because I haue begunne this discourse vvith the Decree graunted in Rome against the Humiliati I vvill vrge the same againe to make it plaine vnto you with what impudencie the Iesuits ward thys blow CHAP. 23. ¶ The impudencie of the Iesuits to saue themselues from the processe of the Consistorie of Rome granted out against the order of the Humiliati ARnauld first of all in the yeere 1594. Marion the Kings Attorney since in 97. declare that the Order of the Humiliati was in our time suppressed for lesse cause then the Iesuits deserue to be The one and the other in few words This is the position I maintaine Let vs see how the Iesuits will ward this blow Montaignes writing against Arnauld sayth Montaig ca. 59. To strengthen your weake assertion you bring the example of the Order of the Humiliati which were suppressed in Italy You are farre wide the cases are nothing alike The causes of their suppression are mentioned in the Bull namely that they were irrigular imperious and incorrigible They conspired against their Prelat their Protector and reformer and the executor of the conspiracie being taken discouered the rest who likewise confessed the fact You cannot affirme the same of the Iesuits could you it is like you would not spare them I am of the Iesuits mind they are nothing like indeed For the question was there but of a Prelat wherof there is plentie here of a King of which fort we had no more who is Gods true annoynted The conspirator of the Humiliati was punished as soone as he was taken the Iesuit was not for after they had brought him backe from Paris as to them nothing is impossible they found meanes for his escape In truth this defence of Montaignes is full of preuarication and therefore La Fon denieth it Concerning the Humiliati saith hee it hath beene answered heretofore by Francis Montaignes that they were sensual licentious vnlearned irregular without discipline scandalous whose houses were Princes Pallaces their chambers garnished like Kings Cabinites Their Cloisters Galleries full of lasciuious pictures Their Prouost keeping a publique Curtisan all the rest of the Prouosts diet In the end they were conuict of treasonable practise against the person of their Prelate the Cardinall Borrhomeo a man of verie holy life labouring by all meanes to reclayme them Their cause was exactly heard the crimes examined debated and iudged by our holy Father the Pope to whom the cognisance of such causesproperly belongeth who condēned them not to depart out of Italy but to liue confined vnder other religious as Pentioners depriued of their possessiōs of whom some liue at this day in Milan And hereof all Millan is witnesse togither with the Bull thereof likewise extant My purpose was to haue made a comparison betwixt the Humiliati the Iesuits therby to show that there is much more reason to suppresse the Iesuits now then there was cause then to dissolue the Humiliati But the impudencie of this last Iesuit presseth me to encounter him before I passe any further What a strange comment is this he maketh vpon his fellow Montaignes Where findeth he either in Montaignes or in the Bull those crimes which he mentioneth where findeth he this same conspiracie in person against the Cardinal Borrhomaeo where findeth he the Prouosts Curtisan was there but one Prouost in this order Had not euery Priory one Had this Prouost no name It is an vse the Iesuit hath gotten when hee begins to tell tales he leaues not till he haue told twentie But to bring him to the touch Let vs see the Bull of Pope Pius Quintus it wil easily appeare whether his allegations be Alchimie or no. PIVS EPISCOPVS SERVVS seruorum Dei ad perpetuam rei memoriam QVE MAD
since the passion of our Sauiour and Redeemer Iesus Christ and that which hath been approoued be all our auncient Doctors of the Church of whom the meanest had more learning and true Christian feeling in his heart then Luther and all his adherents then Ignace with all his complices It is the religion wherein all good and faithfull Christians ought to liue and die I will adde further that I had rather erre with them then runne the Wild-Goose chase endaungering my soule with these night-growne mushrumps But wee will be moderate in a subiect of such a nature I will not say then that I had rather but that I should lesse feare to erre For to say that Iesuits are the onely clubs to beat downe the blowes of Caluin and Luther I am so farre from beleeuing it as I thinke it is a special meane to confirme them in their erronious opinions I remember a friend of mine being at a Sermon rather for nouelty then deuotion a Minister cryed out to his disciples My brethren saith hee God hath beheld vs with a mercifull eye Although Martin Luther had beene sufficient to giue the Pope battell yet so it is that Ignacius Loyhola is come besides to ayde vs. For hee cunningly vnder colour of support supplanteth him What readier meane to ouerthrow a State then faction and intestine quarrels And I pray you what other milke giue these Iesuits in the Church of Rome Then sith this Sect is his last refuge his principal support be of good cheere the day is ours For without question the head must be verie daungerously sick if for cure therof fauouring this new Sect they vtterly ouerthrow the noble parts But what should be the cause of this disorder An imaginarie vow of Mission in fauoure whereof the Pope prâ—â—ecteth their quarrell For this therefore let vs prayse God and say as Demea said to his brother Mitio in the Poet Consumat perdat pereat nihil ad me attinet These sixe or seuen Latine wordes vttered against the holy Sea are blasphemous But this is the vnbridled licence of these new Preachers who when they are transported with their preposterous zeale may say any thing This dissension concerned not the Minister it had beene his part to touch the conscience of euerie good Catholique who desireth to liue and die in the bosome of the Catholique Apostolique and Romane Church yet it should be our care that these my Maisters the Ministers insult not ouer vs that their triumphs be not grounded on the Iesuits Consider whether they haue cause to say thus or no for among other particulars of the censure of our Diuines in the yeere 1554. this was one that the Iesuits would become Seminaries of Schisme and diuision in our Christian Church that they were rather brought in for the ruine and desolation of it then for the edification thereof Wherfore if I may be thought to erre in saying that the Sect of the Iesuits is no lesse preiudiciall to the Church then that of the Lutherans I doe it not without iudgement hauing for my warrant heerein the censure of that venerable facultie of Diuines in Paris CHAP. 25. ¶ Of the notorious enterprize or vsurpation of the Generall of the Iesuits ouer the holy Sea and that there is no new Sect which in time may bee more preiudiciall to it then this WHen the venerable facultie of the Diuines of Paris censured the Sect of the Iesuites in the yeere 1554. they only considered of the inferiour orders aswell spirituall as temporall But for matter which concerned the holy Sea they went not so farre neither were they acquainted with their Bulls and constitutions But now that it hath pleased God of his grace to enlighten vs I will not doubt to say that the Gouernour of the Iesuits represents the person of Lucifer who would equall himselfe to his Creator So this fellow being a creature of the Popes doth not onely vsurpe equall authoritie ouer his subiects but farre greater then the Pope doth exercise ouer the Vniuersall Church They giue out in Rome that they absolutely obey the Pope not onely in the matter of Mission but in all other his commaundements And vnder this plausible pretence they haue obtayned and daily do obtayne verie many extraordinarie priuiledges in preiudice and if I might presume to say so much in disgrace of Archbishops Bishops Orders of Religion Vniuersities and the whole Catholique Church Notwithstanding the truth is that they hauing two Maisters to serue doe without comparison more homage to their Generall then to the holy Sea Ignatius Loyhola Rib. lib. 1. Chap. 3. a Spaniard verie honourably discended chaunging his condition chaunged not his nature Ribadinere reporteth that when hee was to leaue his Fathers house pretending to goe to visite the Duke of Naiare Martin Garsia his eldest brother iealous of his intention came to him priuately to his chamber and said thus vnto him Brother all things are great in you Wit Iudgement Courage Nobilitie Fauour of Princes the peoples loue Wwisedome Experience in warre besides youth and an able bodie All these promise much of you are exceeding full of expectation How then wil you now frustrate on a sodaine all these our fayre hopes will you defeat our house of those garlands whereof we in a sort assured our selues if you would but maintayne the course you haue begunne Although in yeeres I am much your auncient yet am I after you in authoritie Beware then that these high hopes which sometime we conceiued of you prooue not abortiue ending in dishonour Whereunto Ignace shortly aunswered that he was not vnmindfull of himselfe and his auncestors from whom he would not degenerat in the least degree nor obscure their memorie And beleeue mee he kept his promise For after this vnexpected chaunge of life he neuer entertained any petrie ambitions howsoeuer he altered his habit or any pilgrimage he made to Ierusalem notwithstanding Cloath an Ape in Tissue the beast may happily be more proud but neuer the lesse deformed Naturam expellas furca tamen vsque recurrer Coelum non animum mutant qui trans mare currunt Neyther the meanesse of his habit nor his pilgrimage could abate those spirits which were borne with him WheÌ„ he his six first coÌ„panions made their first vow at Mont Marter he made himselfe their head without any election of their part The which you shal finde in Maffeus who witnesseth that when by the aduise of the Phisitions he was to chaunge the ayre for the recouerie of his health after a long sicknes taking his iourny toward Spayne he left Vicegerent ouer his companions Peter Faure in whom he reposed a speciall trust Caeterum saith Maffee nequid é suo discessu res parisiensis caperet detrimenti Maff. lib. 2. cap. 1. primùm commilitones ad fideÌ„ perseuerantiam paucis adhortatus Petrum Fabrum annis vocatione antiquissimum illis praeposuit cui interim obtemperarent He had then