the great Canonist Nauarre It is a new Lawe as also the simple vow of Chastitie is which this Societie makes vvhich hinders marriage to be contracted and disanuls it after it is contracted But it ceaseth not to be right by beeing newe as long as it is ratified by the Prince and head of the Church who made the Lawes of other religious Orders and the rest of the Canon Law The newnes of a thing hinders not the nature of it The newe Raisins are Raisins as well as those of the Vine that Noe planted All right was nevve in the beginning and yet ceast not thereby to be right Sixteene hundred yeeres hence this will bee more auncient then the Canons of the Apostles are at this day which were as young fifteene hundred yeeres a goe as this is now The other lye which is also refuted by this discourse is that the Iesuits cast men off when they are spent with trauaile For as they are not retayned for hope of theyr goods so are they not cast off by reason of theyr pouertie but for some other iust cause Otherwise at the last they must needes dismisse all that make profession because they are depriued of all their goods and they should receiue none that is not rich neither of which they doe If there be any of so obstinate a nature that he wil not be amended after that he hath beene lookt to and medicind a long time it is reason that hee should beare the punishment of his stubbornnesse and that the societie should vse their right VVhich notwithstanding is not done but very sildome and that by the authoritie of the Generall onelie and almost alwaies with the liking of them that are dismist whom we haue not so much emploied as endured and waited for their amendment 10. and sometimes 20. yeeres With such griefe of hart doe they vse this remedie and so deerely loue they the saluation of those that are damageable to thē And so it is plaine that you are in all things altogether vniust to the Iesuits in slaūdering thē that they seduce men by receiuing thē into their society dismissing them out again Some man more scrupulous Chap. 51. of better vnderstanding then you will demaund vvith what conscience they can be dismist and absolued that haue once made vow of religion since the vow is a bond to God which he onely can release as a right belonging properly to him To that I aunswere that a vow binds according to his intent that makes it If any make a vow to fast after the order of the Chartehouse Munks he binds himselfe to fast as the Charterhouse Munks do not as one of an other order who obserueth no such fast They that make vowes in this Societie make them according to the intent and fashion thereof the intent is that they should be in such sort bound to abide in it as that when there shall be any iust occasion they may be dismist and acquited of their bond Wherefore hee that is bound hath no wrong done him if he be constrained to keepe his promise or if hee be dismist because he cannot or will not doe his endeauour to amend himselfe and accomplish it For he hath made his vowe with such a condition volenti non fit iniuria and he that forsakes the Societie without leaue is an Apostata and beares reproach and the marke of his sinne But he that departs by the aduise or good pleasure of his Generall who thinks it meete vpon some necessitie of minde or bodie or of his parents or for the publique good or for some other iust cause that hee should be licenced to giue ouer is thereby absolued from his vowes CHAP. 10. That it cannot be excused but that there is heresie and Macchiauelisme in the Iesuits simple vow THus much the Iesuit Montaignes Now I instantly beseech out holy Father the Pope and adiure all Kings Princes Potentates and Lords which fight vnder his banner in our militant Church that they would open their eies and euerie one particularly examine his conscience for the good of our Christian world With whom haue I here to do with the Iesuits who making aunswer to Arnaults Plea would haue thought they had wrongd their holinesses if according to the ordinary simplicity of others they had intitled their discourse thus A defence against Arnaults Plea but with a proud title they haue set on the front of their booke The truth defended for the Catholik religiō in the Iesuits cause against the Plea of Anthony Arnault I take them at their word wil labour for the Catholike religion with them there is nothing more commaunded vs by God his Church then the performance of our vowes I should abuse both the time my pen if I would proue this by texts out of the old and new Testament and by the authorities of the auncient Doctors of the Church sith deuotion first brought into our Church the orders of Religious Monasteries by which wee enter the three substantiall vowes of Pouertie Chastitie and Obedience This rule hath beene so strictly obserued that the Pope himselfe though hee haue fulnesse of power ouer our consciences yet neuer gaue liberty to himselfe to dispense wholly with a religious person vnlesse it be in fauour of some soueraigne Prince for the succouring of some verie vrgent necessitie in his estate And our Lord being desirous to shew that such dispensations please him not sometimes interposes the rigour of iustice verie manifestly That was seene long since in the Realme of Naples where when all the royall line was ended in Constance who had beene a long time a professed Nun the publique necessity seemed to claime that she should be disuayld that the blood royall might be renewed by her She was absolued from her vow by the holy Sea and presently married to the Emperour Fredericke the second of which marriage Manfrey was borne and of him Conradin But neuer marriage brought greater ruine to Italy then this because the Pope and the Emperour were thereby in continuall diuisions vnder the names of the Guelfes and Gibbilins which lasted an infinite while And as for the children that came thereof Manfrey was slaine in a pitcht field afterward Conradin his sonne taken by Charles of Aniow king of Naples who causd him to be beheaded vpon a scaffold I haue purposely toucht this example to shew how little God likes these vnmunkings what authoritie soeuer he haue giuen to our holy father the Pope who also hath beene drawne thereto with an infinite number of respects before be yeeld But aboue all it is a generall rule in Rome that in all other families not soueraigne the Pope neuer makes a religious man lay but only changes the rigour of the first vow into an other more easie to beare as we saw of late in this our country of France When as the Lord of Bouchage comming of a verie noble house had made himselfe a Capuchin and that after
controuersies which they would haue referred to him at what time he distinguisht the power of God from the power of the Romane Emperour saying That wee must yeeld vnto God that which belonged vnto God and vnto Caesar that which was due vnto Caesar And being demaunded of Pilate whether he were a king or no he made him aunswere that his kingdome was not of this inferiour world The second was the time of his glorie whereunto all those excellent sayings of the prophet Dauid are to be referred as when he said that the earth was the Lords Aske of mee and I will giue thee nations and heritages and they shall be vnto thee for a possession vnto the vttermost bounds of the earth And in another place that hee was Lorde of Lordes and King of Kings Let vs not falsifie the holie Scripture For the more you ambitious Iesuits apply out of it to the Pope to authorise not his greatnes but your owne the more you take from him At what time did Christ assigne Saint Peter to be his Vicar Surely while hee was yet on earth and at the poynt to finish his pilgrimage that he might represent his person heere below in his estate of humilitie and so gaue him the keyes of heauen not of earth to signifie vnto vs that he gaue him the charge of spirituall matters without mingling there-withall temporall busines And certainly our auncient Popes were very ignoraunt if giuing them-selues the title of Seruus seruorum they meant to represent Iesus Christ as hee is in the fulnesse of his glorie and after hee ascended into heauen to sit on the right hand of GOD his Father In like manner was it an heresie in Luther to teach his folowers that the Pope was wrongfully termed head of the church Vicar general to Iesus Christ no lesse heresie was it in Ignacius when to oppose Luther hee affirmed that the Pope was Christs Vicar not onely in his estate of humility but euē in his estate of glory likewise Hee then is a true Catholique liegeman to the Pope who doth acknowledge and approue his authoritie according to the originall institution thereof without any augmentations or additions from men Iesuit I now come vnto thee let vs weigh how ful of danger this position of thine is Our Kings know best what is expedient for the maintenance preseruation of their estate and like skilful Pilots are faine somtimes to strike sayle in a tempest This course the Pope being carried away with other respects will not like of will perhaps summō our kings to cōform their proceedings to his mind After some two or three admonitiōs if they obey not he wil proceed to censure thē consequētly to make a diuorce between them their subiects or if not so to interdite the Realm expose it for a pray to any Prince that shal be first able to possesse himselfe of it Good God! into what a confusion dost thou bring our State Iesuit learne this lesson of me for I wil not suffer either our countrimē to be infected with thy poysonous propositions or straungers that shal read this booke of thine to conceiue that the Maiestie of our kings is by thy comming any whit empayred First we maintayne and vphold it for an article inuiolable in Fraunce that the Pope hath no authority to be liberal of our Realme for any mans aduantage whatsoeuer what fault soeuer our king shall be found culpable of none excepted The Pope hath no power but what is giuen him by commission from God he is neither that Samuel nor that Iehoiada who were commaunded by God to doe what they did vnder the olde law for vnder the new which we call the new Testament there is no mention of any such matter The Pope cannot by the power of his spirituall sword controule the temporall I say not therefore that any king of Fraunce should forget himselfe eyther in the Catholique Religion or in the gouernment of his subiects to whom he ought to be a second father for if he doe let him be assured that God will sooner or later forget him and auenge himselfe by some meanes vnexpected and vnthought of but that we are to seeke this redresse at Rome I flatly denie For this first position I hold it to be cleere that which now I will deliuer may seeme more questionable We hold it for another article firme and indubitable in this Realme of Fraunce that our kings are not subiect to the Popes excommunication A thing which we haue receiued from all antiquitie I remember I haue read that Lothaire king of Austracia deceasing left Lewes his brother who was Emperour and King of Italy to be his successor King Charles the Bald vncle to them both seazed on it by right of occupation as lying fit for his hand Lewes had recourse to Pope Adrian who vndertooke the quarrel for him and summoned Charles to do his nephew right vpon payne of excommunication but Charles would giue no eare to him By reason wherof the Pope went on to interpose his censures with bitter curses and comminations and knowing the high authoritie which rested in Hingmare Archbishoppe of Reims he enioyned him not to admit the king to communicate with him vpon paine himselfe to be depriued of his Holinesse his communion There was neuer Popes Iniunction more iust holy then this For what colour could there be for an vncle to intercept his nephewes right in succeeding his owne brother Yet neuer was I niunction worse entertayned then this For Hiagmare after he had imparted the letters Apostolical to diuers Prelats and Barons of France to be aduised by them how to carry himselfe in the matter he wrote backe to Pope Adrian what he had drawn and collected out of their aunsweres namely that all of them were much offended agreeued with that his Decree alledging that the like proceedings had not beene seene no not when the kings were Heretiques Scismatiques or Tyrants and maintayning that kingdomes were purchased by the edge of the sword and not by the excommunications or censures of the Sea Apostolique or of Prelates And when I vrge them said Hingmare with the authoritie which was delegate by our Sauiour to Saint Peter and from him deriued by succession to the Popes of Rome they aunswere me Petite Dominum Apostolicum vt quia Rex Episcopus simul esse non potest Et sui antecessores Ecclesiasticum ordinem quod suum est non Rempublicam quod regum est disposuerunt Non praecipiat nobis habere regem qui nos in sic longinquis partibus adiuuare non possit contra subitaneos frequentes Paganorum impetus nos Francos iubeat seruire cui nolumus seruire Qua istud iugū sui antecessores nostris antecessoribus non imposuerūt Quia scriptum in sanctis libris audimus vt pro libertate haereditate nostra vsque ad mortem certare debeamus That is Tell our Apostolicall Lord that he
to scourge a whole Realme he vseth great and vnexpected means to performe it it hath so fallen out with vs. Long before the lamentable death of Henrie the second who liued in the yeere 1559. There sprung vp two sectes in Fraunce the one in many propositions as dangerous as the other That of Ignatius which cals it selfe the societie of Iesus the other of the Caluinists who say they stand for reformation of religion Both of them planted in Paris the chiefe citie of the kingdome for a time It so fell out that the Iesuites made their assemblies and the Caluinists had their conuenticles The Iesuites sect is a bastard religion of our ancient Catholike Apostolike Romane religion for to say true it hath a few markes and features of it though none such as it ought to haue this began to be authorised by Ma. William Prat Bishop of Clairmont legat du Prats bastard who lodged them in the house of Clairmont at Paris and at his death bequeathed them by report threescore thousand crownes After that they crouded into more spacious mansions they bought the great house of Langre in Saint Iames street where they erected a Colledge and Monasterie both together vnder diuers roofes they did read publike lectures without the rector of the Vniuersities allowance they administred the holy Sacraments of penance and of the altar to all commers and goers without leaue of the Odinarie The Caluinists began to preach and teach if not altogether openly yet not so couertly as they did before Witnesse the great assembly surprised by the Court of Parliament before Plessies Colledge where an infinite number of men and women were taken and after that an Aduocate a Scholemaister and a Damsell put to death Thus may I say and say truly these two sects began to set vp their rests within Paris in S. Iames street reching out to fifteen or twentie houses one after another And after this vowed the one to haue Iesus name stampt vpon their pistolet crownes the Iesuits to haue it set vpon the gates of their Colledges with a crosse aloft to shew that they did lodge at the signe of the crosse As the Caluinists cald their religion the reformed religion so the Iesuits gloried that in some part of Italy namely in Modena they were cald the reformed also And as the Caluinists whom we terme Hugonots rose vp in armes in Fraunce in the yeere 1561. So the Iesuits tooke example by them and had recourse vnto armes about the yeere 1585. to enclarge their bounds If I be not deceiued in the time nor misse my marke Henry the second died wherupō the Caluinists thought they might make their way faire without noise through the midst of Fraunce This good king left behind him foure young princes his children vnder the Queene mothers charge a stranger princesse not allied to the great houses of France thereby was she vnfit to second them in gouernment of the state and education of these children Thus at one instant the two sects began to encrease one by the Kings death the other by a Bishops decease During the minority of our Kings the Nobility of France couered their ambition with a cloake of religion New partialities grew among them some taking part with the old religion others with the new euerie one of them by the iudgement of the wisest seeking his owne gaine aduancement more then deuotion In this encounter the ministers of whose companie some were burnt before put vp a supplication to Charles the ninth to giue them audience This was soone granted the town of Poissy appointed for this purpose where many Cardinals Archbishops Bishops and Doctors of Diuinitie were assembled on the one side and many Ministers of whom Thodor Beza was the ring-leader seconded by Peter Marter Marlorat Cimpoll and some of good place and marke among them on the other side Vpon the sentence of the Sorbons giuen in the yeere 1554. the Iesuits finding their hope to be forlorne sought to Ma. Noel Brullarte the Kings Procurator generall in the court of Parliament of Paris the seuerest man in his place that euer was seen These men that slip no opportunitie to aduance themselues hearing of the great conference at Poissy promised to put in their foot among them At that time one Ponce Congordan was their Agent in Paris of whom Charles Cardinall of Loraine was wont to say he was the cunningest negotiation that euer he knew though he had knowne many He then it was that tooke the matter in hand presented his request to the Court of Parliament of Paris not in the name of the Societie of Iesus but in the name of the Colledge of Clairmount whereby the Iesuits protested to abiure their vowes entreating the Court to allow of their Colledge Which if the Court had done it had beene a meane to allow their legacie giuen them The Court according to their prudence and pietie sent this request to the French Church then assembled at Poissy to determine of it Neuer was there a fairer assembly and neuer did assembly bring forth more mischiefe to the state then that I feare not to put the Placard into his hands that shall write the Historie of our times for they authorized both sects without all consideration And which I most wonder at the instruments hereof were two Cardinals men of great knowledge and zeale no young prentizes in the misteries of religion or affaires of state one of them had been emploied in the greatest matters of this kingdome in the time of the mightie king Francis the other in the time of Henry the second The two speciall were the Cardinals of Tournon and Lorraine The first for the grauitie of his yeeres and consequently for the soundnes of his iudgement was perswaded that this conference with the ministers was in no case to be admitted for that the entring into it was a kind of acknowledging them to be a part of our common-weale whom heretofore we took to be rotten members howsoeuer the nonage of the king might dispence with their opinions vpō this point The second in the flower of his yeeres vpon the confidence he had in his owne wit seconded by two great diuines Dispence Salignac desired to bring the matter vpon the stage flattering himselfe that if they might dispute vpon Beza the matter might easily be drawne to a head The most voyces went with him The Cardinall of Tournon spying himselfe supplanted in his oppinion beganne to drawe vp the Iesuits a faire and glorious pretence as seemed to giue battaile to the newe Religion Heerein was he followed by a number of other Prelates not because they did not fore-see what an infinite number of inconueniences might arise out of it but because they thought poysons must be purged by counterpoysons The Scaffolds built the Cardinall of Loraine and Beza played theyr prizes before the young King in the presence of many States diuersly affected The assembly broken vp after this wee had three Religions
Saint Dominic Saint Frances and others confirmed their new orders by many miracles done by them as we read in their Legends but not any one could be found done by Ignace I haue deliuerd you that passage word for word wherin he spake of Postles impiety Ignace was dead eight yeeres before this was pleaded After his death all hatred towards him ceased when men talked of his miracles for we cannot speake so freely of the liuing This cause was prolonged seuen moneths and more both in the Vniuersity of Paris and in the Court of Parliament when they stood vpon the maine making or marring of their order Iames Laniez companion successor of Ignace in his generalship either knew these things or ought to know them and leasure and time inough had he to certifie Neuerthelesse in all Versoris Plea there is not one word spoken of visions or miracles A signe that these lies were new coyned by these Papelards after the cause was pleaded Put this to it that all the visions Maffee and Ribadiner reckon vp hapned in Spaine before Ignace either had the Popes blessing or his order was allowed And that after hee was chosen Generall you shall not find in these two Iesuiticall Priests any vision shewed him from heauen nor any miracle done while he liued nor after his death yet if any miracle came from him of force it must be either then when the holy Sea confirmed him or after In Rome you see Ignace his forecast was good Turs lib. 5. ca. 16. to bring a new tyrannie into our old religion but no marke of miracles at all And why thinke you because all his visions hapned to him in Spaine two of them onely excepted which he had in Italie in corners but neither durst he nor his ministers broach so grosse matters in Rome I speake expresly of Rome where Iuuenesque senesque Et pueri nasum Rinocerotis habent Will you haue me lay this imposture open to your eies by some other issuing from the same root Among the cōpanions or disciples of Ignace there was one Frances Xauier appointed by him to go to the Indies at the request of King Iohn of Portugall Ribadiner wrote his historie onely vpon report of the countrie as the farther a Iesuit goes the louder he lies so Horace Tursellin comming after the rest reflects vpon his companion with great increase and interest For neuer did our Sauiour Christ while he was vpon the earth nor after his ascention nor Saint Peter not Saint Paule worke so great miracles as Xauier did in the Indies He was a Prophet that foretold thē things to com he did read means thoughts Turs lib. 6. ca. 1. Turs lib. 2. cap. 18. he made the crooked to go vpright the dumb to speake the deafe to heare he cured the leapers he rid the sicke of their diseases when the Phisitians had giuen them ouer saying but a Creed or a Gospel ouer men he had a facultie to raise the dead For in the seuenth Chapter of his second booke he finds that he had raised six another time vpon his returne from Iappon spying one of his companions laid out vpon the Bere and ready to be put into the ground he restored him to life againe as he had done a Pagans daughter Turs lib. 4. cap. 3. But the grace of the tale is that she returning on foot knew Xauier and told her father this was the man that had puld her soule backe againe out of hell And that which was neuer heard of before in our religiō Turs lib. 4. cap. 7. lib. 5. cap. 7. he cōuerted many people by Mediators and Interpretors Likewise he wrought many miracles by the ministerie of others namely by such as scarce had any knowledge of our Church For after he had Baptized and Catechized little infants Turs lib. 2. ca. 7. he gaue them his beads wherewith the ficke being touched they recouered health Being at Meliopora there was a rich Citizen possessed with many diuels Xauier was intreated to go to him but hauing other busines he sent a little child to him with a crosse which being laid vpon the possessed and a Gospel said ouer him in such manner as Xauier had commaunded presently all the diuels were cast out very much angred that they were eiected by such a one as was yet but a nouice in Christianity Hoc magis indignantes saith the author quod per puerum pellebantur Lib. 2. ca. 7. eum Neophylum Another time it fell out so that being requested to helpe one that was possessed because he could not goe himselfe in person he put some little children in commission teaching them their lesson what they should do and putting a crosse in their hands These came to the possessed whom they made to kisse the Crosse according to their direction saying certaine prayers ouer him vvhich they had learned by heart and presently as well by the faith of these little brats as by Xauiers the diuell went out of the man but he was reuenged on him at the last For when Xauier was vpon his knees before the Virgin Marie the diuell so scracht him by the backe belly that the poore man had none to flie vnto but the Virgin crying vnto her Domina opitulare Domina non opitulaberis And after this was constraind to keepe his bedde vntil his skinne was healed I omit a great many particulars that I may come to other of Xauiers miracles as well in his life as in his death for departing this life at Siues his bodie was rold vp in quicke lime that beeing speedily consumed it might not putrifie neuerthelesse being sixe moneths after caried to the Towne of Goa where he lieth hee was found to looke as fresh and sound as when he liued Lib. 5. ca. 12. After he was brought to this Towne there was a waxe Candle of a cubit long placed at the foote of his Tombe which burnt two and twentie daies and as many nights and was not wasted A man that neuer saw further then the length of his owne nose hauing got so much fauour of the Priests as to open him Xauiers Tombe tooke the dead mans hand and rubbed his eies with it and presently recouered his sight Lib. 5. ca. 4. Many other miracles were done by his dead corps But I find none so famous as these two for one of his Disciples hauing stollen away the whip wherewith he beat himselfe and a woman called Marie Sarra did cut of a peece of his girdle which she wrought into siluer and wore it about her necke these two deuout persons cured an infinite number of all sorts of diseases by the bare touch of these two reliques All these miracles were done in the Indies and many other moe if you beleeue Tursellin After the approbation of their order Xauier was not to be compared in sanctitie with Ignace his Superiour and first founder of that societie being inspired with the holy Ghost although not
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
sute not in euerie particuler but if it please you to consider what hath passed and is now in practise among our Iesuits you shall find they follow the same steps in Christianisme which Ismaell first trode in Mahumetisme Their prophet Ismaell is the great Ignatius who with his fabulous visions would beare the world in hand that sometimes hee spake with GOD. sometimes with Christ sometimes with our Ladie or Saint Peter And as Ismaell fetched out of Hali the pretended Brother of Mahomet a new branch of Religion taken from the old stocke So Ignatius christning him selfe with this new name of a Iesuit in sted of the name of a Christian authorized frō the Apostles buildeth vp a religion neuer auncientlie obserued by our Church Ismaell vnder this new vowe changed the auncient Turban Ignatius inducing a new Monachisme amōgst vs yet retaineth not the auncient habite of Munks Ismaell first assembled a handfull of people after raysed millions Ignatius doth the like Ismaell to make himselfe great mingled pollicie and religion together hath not Ignatius followed him Ismaell and his successours were adorned and magnified by their followers Ignatius hath been so idolatrized and the rest of his successors in the Generalship But they goe beyond him for the Generall of the Iesuits will not only be honoured by his followers but by those which are not of his sect though happily somwhat tainted with his superstitious hipocrisie Ismael made himselfe be called the Prophet of God The Generall termeth himselfe Gods Vicar In all these proceedings and practises Ismael troubled and tormoyled the Mahometical state And shall not we mistrust in Rome this same new Iesuited Sophi Whosoeuer suspecteth them not is no true and legitimate child of the holy Sea I pray you obserue a little their encreasing and their growth The Iesuits at the first beginning were content to be some threescore in number some three yeeres after they kept open house come who would and welcome which was an anticipation preiudiciall to Ordinaries and Vniuersities to Kings and their kingdomes In the end they were not content to equall themselues with Bishops in their Diocesse vsurping their iurisdiction but exacted more obedience ouer their followers then the Pope ouer vs. And although there can be no certaine iudgement giuen of future things yet I dare say it is true that in matter of State the predictions of good or ill are no lesse infallible then iudgements Mathematicall Toward the declining of the popular state in Rome there grew a ciuill warre in Fraunce betwixt two great factions the Sequanois and the Heduans which diuersly aspyred to the chiefe gouernment The Heduans confederate with the Romans demanded their ayde Iulius Caesar who from his cradle neuer brooked small attempts obtayned the command of the French aswell on this side the mountaynes as beyond for fiue yeeres Besides there were giuen him foure legions of souldiers paied by the State He as he was a man of great leading and verie valiant soone brought his affaires to such a passe that pretending to succour the Heduans he made the Gaules tributary to the people of Rome In regard whereof at the instance of his friends he obtayned great priuiledges As for one he obtayned that Pompey or his kinsman might be vndertaker generall who besides the bond of alliance might doe much in fauouring of Caesars greatnes Hee was of great place in the Towne and consequently verie much followed Wise Cato the Vticen seeing how these things were carried often tolde him verie earnestly hee would ouerthrow the state ere he were aware by teaching Caesar to play the Tyrant which he should finde when it was too late His prediction came to passe for after much ciuill warre the Empyre fell to his family I wish to God I might be a false Prophet But when I consider seriously the history of our Iesuits I am full of feare and pensiuenes Martin Luther directly opposed himselfe against the holy Sea The Iesuits cunning statesmen couer no lesse ambition vnder their long cassocks then Caesar and proffer to support the Popedome but with a proposition of new obedience as if I durst I would say that they make vp a third religion betwixt the true Catholique and the Lutheran Caesar vanquished the French these if we wil beleeue it subdued a part of the Indies with their prattle but yet vnder the fauour of the Kings of Portugall in places where he had command For as for our wandring soules I do not see they had done any great seruice in reducing them to the fold Caesar in regard of his victories obtaind of the State many extraordinarie priuiledges not before imparted to any The Iesuits in recōpense of their imaginarie conquests in vnknowne countries haue obtained many priuiledges of the holy Sea neuer hertofore graunted to them Cato cried out that the priuiledges giuen to Caesar would ouerthrow the common-wealth The great facultie of Diuines in Paris declared in the yeere 1554. that this Sect would become the vtter desolation and ruine of our Church And some diuining spirits foretold long before the tragedies they should act in Fraunce Caesar chaunged the popular State into a Tyrannie what the Iesuits will attempt against the holy Church is in the hand of God yet one thing comforteth me that this great Sea is builded vpon a surer foundation then the Romane common-wealth Only this I wil adde that euen as our Lord Iesus Christ lodged his Diuinitie in a humane body for our redemption so long as our Prelates harbour holines and integritie in their hearts all will goe well with them and vs. But when they shall fall once a brewing mingling cunning and pollicie with Religion thereby thinking to maintaine their greatnes then will they ouerthrow them selues and our whole Church CHAP. 26. ¶ That there is no credit to be giuen to the promises and protestations of Iesuits for that they haue no other faith but such as maketh for the effecting of their purposes YOu haue hetherto vnderstood the heresies Machiauelisms Anabaptismes of the Sect of Iesuits the treasons the troubles they haue brought to France whersoeuer else they haue remaind it is now time to sound retreat And yet before I do it we must haue a little skirmish with the reestablishment by them procured against the processe of the Parliament at Paris giuen rather by God his iust iudgement then by men Now in this new pursuit hee which shall obserue the time wherein they beganne to remoue and the authoritie of him whom they imploy shall find them cunning and worldly wise rather then religious I cannot tell whether in the end they wil preuaile or no For to speake truly importunitie and perseuerance their two principall vertues haue great aduantage ouer the French which are naturally without gaule when they are flattered I assure you the annals of the Iesuit Magius their Deligate giue thē leaue to vse all the faire promises that may be till they become owners of their desire
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-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
to them Which can not bee that of Clairmounte except peraduenture for the three Colledges sake founded by the Bishop of Clairmounte It is therefore requisite they should adde the word Iesuists This verie name was afterward in vse in their owne Colledge at Paris when they were expeld It is true that in processe of time the common people for the easier pronunciation discarded the S. and called them Iesuits in steed of Iesuists And when Pasquier printed his Epistles in the yeere 1586. likewise when the Plea was printed in the yeere 94. And that of the Aduocate Mesnil they were termed Iesuists according to the common custome of time Neither was this reformed in Versoris Plea Take it then for certaine that they were called Iesuists as you may better be informed by such as liued in those daies this was done vpon graue consideration for no sparke of true Iesus being in them but hypocrisie only appareld with his name the people branded them with the name of Iesuists In like manner you know that from the Greeke word Sophos which sigfies sage in old time the word Sophister was deriued to decipher such a one as troubled the waters of Wisdom Therfore we do noate by the name of Iesuists these new disturbers of Iesus his Church After this manner in our time from the word Deus some haue wrested a title of men deified which is a new heresie And as God shines in his wisdome so shal it not be from the purpose to couple a Iesuist a Sophister togither because a Iesuist is nothing else but the Sophister of our Catholique religion Here said the Aduocate you haue reason not only I subscribe to your obseruatiō but more I hold him a heauie beast which shal not acknowledge them to be of the Societie of Iesus Verely they are but iust as Iudas was among the Apostles so many Iesuies so many Iudases readie to betray their princes or their countries whensoeuer occasion serues to do it What wil you giue vs wil be the burdē of their song to those princes that haue most money we will deliuer our Leege Lord into your hands or troble his state that it may be yeelded to you Did they not attempt the same in Fraunce and if our famous Henry had beleeued them had they not performed it But thanks be vnto God they met with such a barre as the necessitie of our affaires required CHAP. 9. ¶ That the Iesuits are called Apostles in Portugall in the Indies and with what deceits they haue wrought it QVestionlesse he is much deceiued that makes any doubt of the societie of Iesus for there must of force be a Iesus in theyr companie sithence they haue had Apostles such remaine among them in the Realme of Portugall to this day an impietie certainly shamefull for our Catholique Apostolique Romane Church that vnder cullour of a paynted obedience they say they yeelde to the holie Sea vvee haue suffered these hypocrites to be called Apostles not in Portugall onely but in many other Townes and Citties also of the Indies where they commaund Thys historie howe disgracefull soeuer it be to vs deserues notwithstanding to be vnderstood knowne to all good men that they may be informed how the Iesuits haue not spared for any sleights to rayse theyr reputation by the downfall of the true Church of GOD. I must tell you then that Ignace beeing at Venice with his nine companions Peter Faure which in Latine is called Faber Fraunces Xauier Iames Lainez Alphonsus Salmeron Nicholas Bobadille Simon Roderic Pasquier Broet Claudius Iay and Iohn Codury One Hosius of Nauarre Bachelor of Diuinitie after many doubts cleered vnto him by Ignace Ribad lib. 2. cap. 6. at last ioynd hart and companie with Ignace and was put into the Cataloge with the rest saith Ribadener and vppon the poynt of theyr departure from the territorie of Venice Ribad lib. 7. cap. 5. Maff. lib. 2. cap. 4. after their first returne from Rome Ignatius saith the same Authour Faber and Lainez went to Viceria Fraunces Xauier and Salmeron to mount Celesius Iohn Codurus Hosius late said to be put into their nūber to Tarnisium Claudius Iay Simon Roderic to Bassanū Paschasius Bobadilla to Verona It pleased God that after Ignace was appointed by his companions to goe to Rome Maff. lib. 2. cap. 4. Ribad lib. 2. cap. 12. as hee was saying Masse at Mount Cassin hee saw an Angell carry Hosius soule with ioy to heauen Thus by his death their companie was reduced to their first Cataloge of tenne that number which I say preferd their request to Pope Paule the third and you shall not finde that they soone afterwardes gathered any more to make vp eleuen or twelue as they did with Hosius Now the record tels vs that as they were at Rome attending the Popes pleasure to giue order for their plot Iohn the third of that Name King of Portugall was desirous to haue some one of these new Pilgrims to send him to the Indies where hee possest a great part of the Country The Portugals had by their long and venterous nauigations opened a way to these newe founde Lands for so our Auncestors calld them and they made thēselues maisters of them where the most part of the Commaunders continued in their old idolatry others although they were baptized were but rude Christians By this meanes Ma. Iames Gouea sometime principall of S. Barbes Colledge in Paris aduised the King to choose some one of these new Pilgrimes at Rome to conuert his subiects Gouea by the Kings appointment wrote to Ignace who aunswered him againe by Letters that he had no authoritie in that case but that all depended vppon the Popes pleasure After a little coursing to and fro the charge was committed to Fraunces Xauier of Nauarre and Simon Roderic a Portugall These trauaild to the King which entertayned them verie graciously Vppon their arriuall the Pope enlarged this newe companie to the number of threescore these two men were called Apostles a title deriued from them to their Successors in that Country Horace Turcelin a Iesuit yeeldes this reason of it Last of all saith he speaking of Xauier and Rodoric Turcel lib. 1 ca. 10. of Xauers life the excellencie of theyr vertue and contempt of the worlde was miraculous in the eyes of the whole Cittie It was bruted among the commen people that twelue Priests for two were added to the ten had combined together at Rome Two of the which company liuing among them seemed to carrie I know not what shew of an Apostolicall life This made the people whether it were for the equalitie of the number or for the conformit is of life to begin by too great a title to call them Apostles and continued so to tearme them though much against theyr wills For the Portugalls beeing no lesse constant in theyr dooings then religious in determination they coulde neuer be drawne to recall that
that he cald the power of our Sauiour Iesus Christ in question vpon the point of our Redemption The man I speake of is William Postell against whom Pasquier declaimed in his Plea on this manner For so much as they buz nothing in the cares of simple women but their pietie which they fasten to their Robes with a claspe and a poynt marke whether they they be such indeed as they protest in words We haue the Benedictines Barnardines Dominicans Franciscans and other like orders At the beginning of these professions the authors therof were found to be men of so holy life that by common consent of the Church they were registred in the Kalender of Saints Wherevpon many drawen by their good life desired to trace after them Peraduenture we shall likewise find that the first of the Iesuits sect were men of so holy and austere life that we ought to be so farre of from any dislike of them as on the contrary we should rather wish to be incorporated into them About ten or twelue yeeres ago one of your old Factors came to this towne a man as farre exceeding you in knowledge as you do the simple handy-crafts man This was Maister William Postell we heard him preach read and write He had a large Cassack reaching down to the middle leg a long Robe girt about him an Episcopal bonnet accompanied with a pale withered face which bewraied nothing but great austeritie and he said Masse with manie nice ceremonies not common in the Church All this while what did he bring forth One mother Iane an impietie an heresie the most detestable that euer was heard of since the incarnation of our Lord Iesus Christ The Donatists the Arians the Pelagians neuer did such a thing VVhere preached hee Not in mountanie or desert places where men are wont to plant new religions it was in the fayre hart of Fraunce in the Cittie of Paris Of what Order was hee Of thys venerable Societie of Iesus Ha beleeue mee if your societie bring such monsters foorth if you ingender so damnable effects God graunt wee neuer be of this societie The Iesuits to this day deny it very stoutly that Postell was euer of their societie and not onely deny it but as soone as Pasquier obiected it when he pleaded the cause against them they said it was a new addition put to his olde Plea when he printed it Chap. 42. Pasquier shewes himselfe saith the wisard Fon to haue lost all the faculties of his soule his vnderstanding his vvill and his memorie his vnderstanding is full of darkenes his will full of gale his memory fraught with obliuion For when the cause was pleaded in the yeere 64. Postell was then aliue confined to the Monasterie of S. Martine of the fieldes at Paris where hee liued vntill the yeere 1580. Neuerthelesse this good pleader speakes of him as if he had beene dead long before And a little after last of all you must note that Pasquier spake not this when he pleaded for he had beene checkt for so impudent a lie and hissed at by the whole world that saw Postell then present but this was written one and twentie yeeres after when he defierd to publish it And so is he contrary to himselfe forgetting to take that counsell the Prouerb giues Oportet mendacem esse memorem to the end he may draw vp the peeces of falshood so close that no body might perceiue the seame And if you will belieue me it was not without cause the Iesuits plaid this Pauin to this Perric dauncer for if Postell were a Iesuite they are vndone Therefore I beseech you let vs examine three things The first whether Pasquier made this obiection The second whether Postell were of their companie And thirdly what vvas that impietie which he sought to bring into our Religion vnder the name of his mother Iane For as good fellowes vse to say The sport is worthy of a candle Concerning the first Pasquier neuer spake of Postell as of a dead man to prooue it the beginning of the passage is thus About tenne or twelue yeeres agoe one of your companie came to this Towne a man that passeth you as much as you doe the meane Artificer By these words you see he spake as of a man then liuing but hee added afterward This was Ma. William Postell carrying backe all the coherence of this discourse to the time of tenne or twelue yeeres past when Postell built vp an heresie vppon his Mother Iane as you may gather from the same passage which shewes that the Iesuits haue neither vnderstanding iudgement nor memory stumbling in this manner vpon Pasquier and this is it which in the yeere 1594. they caused to be imprinted in Versoris Plea of the yeere 64. which was an answere to Pasquiers Plea if you take vp the booke and reade it in the 36. leafe you shal finde these wordes Jt is obiected against vs that Postell vvas likewise of our company that by these bad fruites you may see what the tree was I aske them what were the fruites of Iudas must we for them condemne our Lord and his Apostles And a little after Postell was neuer professed in our house he was a very Nouice and sent away Would you haue a more euident demonstration then this to proue both that Pasquier spake of Postell liuing and that he made this obiection For otherwise Versoris had fought with his owne shadow Let vs nowe consider whether Postell were of their order And to make it good that hee was I apply that which I euen now read vnto you Versoris Pasquier were two braue Champions brought to combate in the Lists before the chiefe Senate of Fraunce at the foyles The blow deliuered against Postell offended all the order in respect of the place he helde among them Had not hee beene one of them that great Aduocate Versoris had neuer winded himselfe away from this stroke as he did but rather had denied it roundly as the Iesuits now doe thinking that the distance of time hath raced it out of remembrance but knowing that the truth then apparant would haue complained of him hee was not so hardie By meanes whereof swimming between two billowes he acknowledged him to be a Nouice of theyr Companie but afterward shut out of doores Of this expulsion you shall not be able to quoate any time For after hee printed his booke of Mother Iane that stunke in the nose of all the world they would neuer haue suffered him to become a Nouice as likewise that is verified that a little after his booke was condemned and the Authour confined to the Monasterie of S. Martins As before this hee was too great a man in all kinde of learning and of the tongues to shut him out of theyr company so was he seene publiquely apparrelled after the Iesuits maner in Paris in the Colledge of Lombards with Father Pasquier Broet and the other Iesuits in which house they had theyr
three Cardinals Of these three one was of Luca Barthelmy Guidicion a very learned holy man by the Iesuits own testimony who a little before this had made a booke against new orders of religion This man standing as it were vpon his own ground became a puissant aduersary of theirs drew the two others to his opinion But in fine Ignace won thē al as wel by long importuning them as also by a million of Masses which he made his fellows say These Cardinals did but dispute the question in general touching noueltie of orders without sounding the bottom in particular to know whether these great votaries issued out of Horace mountaine that was brought a bed of a Mouse Let vs now supply their want Montaignes speaking of their comming saith thus First I answere that this company of Iesus began in Paris Mont. ca. 30 and that it tooke the first roote there in ten Maisters of Arts of the said Vniuersity of which Maisters one was a Biscaian Ignace de Loiola one a Nauarean Frances Xauier two were French men Pasquier Broet Iohn Codury Three were Spaniards Iames Lainez Alphonse Salmerō Claudius Iaius one a Portugall Simon Roderic It pleased them all to go forth Maisters of Arts in the Vniuersitie of Paris And that you may learne by reading the first Buls of Pope Paul the third the tenor of which was this For we haue beene of late informed that our beloued sonnes Ignatius de Loyola and Peter Faber and Iames Lainez also Claudius Iaius Paschasius Broet and Frances Xauier with Alphonsus Salmeron and Simon Roderic Iohn Codury Nicholas Bobadilla Priests of the Cities Dioceses of Pampilon Gebennen Seguntin Toledo Visen Ebredune and Palestine respectiuely maisters of Arts graduated in the Vniuersitie of Paris many yeers exercised in the studie of Diuinitie long since departing out of diuers regions of the world by the inspiration of the holy Ghost agreed in one I leaue that that remaines containing the admirable vow of these wandering Knights and that which they obtained of the Pope All these were also inspired touching the life comming of Pope Iulius the third to the Supream sea of whom they obtained their confirmation in the yeere 1550. By the same quality also you shal find in Ribadiner his 3. booke 12. chapter where the Bull is all at large inserted all of them say they proceeded Maisters of Arts in the Vniuersitie of Paris all studied Diuinity many yeers and all were inspired by the holy Ghost I neuer vnderstood that the holy Ghost taught vs to be liers but by these vndertakers To proue them to you to be such I will haue no recourse but to their two great historigraphers For if you beleeue Maffee neither Lainez nor Salmerō nor Bobadilla went forth maisters of Arts in Paris but in a Vniuersity bordering vpon Spain which they call Complutensem Academiā in the Spanish tongue Alcala Let vs heare what Ribadiner saith Rib. lib. 2. cap. 4. Iames Lainez a yong man hauing gone through his course of Philosophie came to Paris from the Vniuersity of Alcala with Alphonsus Salmeron also a verie stripling that came both to study to seeke out see Ignace In this passage I cannot perceiue that Iames Lainez was made Ma. of Arts at Alcala as for Salmerō he was a yong boy that cam to Paris as wel to studie as to see Ignace yet Maffee more aduēterous in this point thē his cōpanion hath declared thē to haue taken their Maisterships of Arts in Spain Iames Lainez who next after Ignace gouerned our Society Maff. lib. 1. cap. 4. Alphonsus Salmeron of Toledo very expert in the Greek Latine tongues each of thē hauing ended his course of Phylosophie at Alcala trauaild to Paris partly to studie Diuinitie partly to see Ignace Make these two passages agree Ribadiner makes Salmeron a young lad not promoted to any degrees at the least hee makes no such mention of him as he did of Iames Lainez and Maffee publisht him to be accōplisht in al knowledge of Greek and Latine and to haue receiued his degree of Maistership in Spayne Let vs dwell vppon this opinion for I take no pleasure to make them lyers but vpon good gages The same Maffe puts after these two heere Nicholas Bobadilla and Simon Roderic saying Vnto these came Nicholas Bobadilla a Palestine a learned young man that had publiquely professed Philosophie in Pintia a towne in Spayne and also Simon Roderic a Portugall a man of excellent wit I will therefore place Bobadilla among the Spanish Maisters of Artes because hee read a Phylosophie Lecture before he came into Fraunce but not Roderic whom he makes to be a young man of great hope and no more in these wordes Praestanti indole I know it well that Ribadiner speaking of these 7. all at a lumpe faith that after they were Maisters of Artes they made theyr first vowe at Montmartire in the yeere 1534. vppon the Assumption of our Ladie but he saith not that they were all made Maisters of Arts at Paris The truth is then if you belieue them that foure of these seauen proceeded Maisters of Art at Paris Loyola Faure Xauier Roderic Fod cap. 4. and the three others in Spayne Lainez Salmeron and Bobadilla And a yeere after Claudius Iay Iohn Codury Pasquier Broet ioynd themselues to their societie You shall not finde eyther in Maffee or Ribadiner that any of these tooke any degree of Schoole Thus if you giue any credit to them of these tenne companions 4. were Graduats in Paris three in Spaine and the three other without degree of Maistership And I will shew you as I passe along that Pasquier Broet was a great Asse for all his porredge I speake of him because I once turnd wound him and put him out of breath when he in the house of Clairmont in Harpe-streete at Paris was President of the Iesuits This fellowe was a great Idole of whom a man may say as in old time Ausonius said of Ruffus the Rethoritian Haec Ruffi tabula est nil verius ipse vbi Ruffus In cathedra quid agit hoc quod et in tabula Is Ruffus picture heere most true where 's he He 's in his chayre what doth he that you see And for all this I deceiue my selfe for he neuer durst come into a pulpit to preache or read a Lecture knowing his own insufficiencie Behold now what time these ten Champions spent in the study of Diuinitie for they tolde Pope Paule that they had studied it many yeeres Maffee testifies vnto vs that when they made theyr first vowe at Montmartir the greatest part of them had now gone through theyr course of Diuinitie and the others had begunne it with a good minde to finish it that they might march forward together to the conquest of Turkish soules in Palestine by our holy Father the Popes leaue The passage deserues to be viewed here
at all and two others Lainez and Bobadilla hauing gone forth Maisters in Spaine were not adopted in the Vniuersitie of Paris so consequently were incapable of admission Notwithstanding the tenor of their vow they neuerthelesse to the preiudice therof left France in the yere 1536. and in 37. they were at Venice where when they had rested a fewe months at mid-lent they went to Rome as well to get leaue of the Pope to take holy Orders of priest hoode Maff. lib. 2. cap. 3. as also to goe to Ierusalem to preach the Gospell faining themselues not onely to be Maisters of Arts of the chiefe Vniuersitie of Europe but to haue studied diuinitie there for many yeeres Ribad lib. 2. ca. 7. The Pope entertaind their request without any great sifting the cause forasmuch as they confined themselues to Palestine that without charge to his holinesse coffers many of the Spaniards themselues contributing to this matter in fauour of them Thus these newe Pilgrims receiued 210. Ducats by bills of exchange at Venice to set their new pilgrimage afoote I haue portraied out Ignace to you for one of the cunningest worldlings in our age Finding his cause drawne vp to such a head he beganne to forget his first vowe and to feede many townes in the state of Venice with new assemblies There it was coÌ„cluded among theÌ„ to diuert their voiage backe againe to Rome to shewe Pope Paule that newes was come of warre between the Venetians and the Turke vvhich vvas a great barre to their pretended pilgrimagâ— In the Cittie of Rome they erected a new frame of their societie much different from the former and they followed it two whole yeeres in which space Pope Paule coulde not by anie meanes finde in his hart to graunt them theyr peticions although he were vrged and importuned by many and by Cardinall Contarer himselfe for neuer was yet noueltie destitute of a Patron Now let me â—ell you an expresse miracle of God that happened about the same time to discouer these tenne newe enterprizers to be very cheaters They reported that the Seas were stopt by reason of the warres against the Turke that by this meanes they could not effect theyr first dessigne Behold here a new way beyond all expectation opened to them for the conuersion of Insidels to our religion without any danger All that I haue spoken of in this place concernes their two Euangelists and doubtlesse this historie deserues to be sent by sound of Trumpet through all the world I remembred vnto you before that Iohn the third of that name King of Portugall possest a great part of the East Indies ill peopled which he desired to haue conuerted to the truth The fame of the deuotion of this newe companie that said they had vowed these conuersions was spred ouer many Nations the King summoned them by Letters to come to him that vnder his protection they might be dispatcht into the Indies But Ignace beeing subtile whilie turnd the deafe eare to this motion remembring no more his first vowe made at Montmarter nor his second vowe renued at Rome by which hee got a good sum of money and sent forth Xauier and Roderic onely keeping the other seauen about him Doe not you see by this that Ignace was a states man no religious man who dalied with his vowe made at Montmarter By the matters heere discoursed you haue heard what was their vow at Montmarter to goe for the conquest of soules after their doctorship in Diuinitie That some of them said they were Maisters of Arts in Paris that they had bestowed many yeeres in the studie of Diuinitie meere fables The pause Iulius the third made in their allowance euen when hee tooke them at theyr word to be such men as they reported themselues to be and that he was verie much pressed by Cardinall Contaren their Solicitor and Protector what would hee haue done then think you if his holines had receiued any true intelligence of their history Me thinks that with admirable maiestie of those venerable yeeres hee carried I see him speake to them in this manner All new orders of Religion are to be suspected and for this cause were they forbidden by two generall couÌ„sels the one held at Rome the other at Lyons you present vs a new religious Order vnder the name of the societie of Iesus as true followers of him and his Apostles Your intention is derogatorie to your profession or to speake more properly your profession is contrarie to your petition and implies a contradiction For if you be the Apostles Schollers one of the first lessons they taught vs was that looke what hath beene ordred in a generall Counsell by the heads of the Church ought to be kept inuiolable vntill it be repeald by another Counsell vppon iust occasion As if all did shoote out of one stocke of the holie Ghost Placuit spiritui sancto et nobis they spake in such cases as men that diuorced not the holy Ghosts cause froÌ„ the Churches nor the Churches cause from the holy Ghosts If you trace after the Apostles so precisely as you protest how comes it to passe that by a new found order you goe about to breake the auncient canonicall coÌ„stitutions of the Church I know it well that beeing Christes Vicar I may dispence with you and I much commend your obedience to the holy Sea But setting aside that which hath beene decreed in generall looking in particular toward you all things degenerate from that you now intend I perceiue that your beginning had some taste of God your proceeding sauours much of man and your end smacks three or foure times more of the deuill Betaking your selues to a deuotion full of perrill you made choice of the Martirs Church neer Paris to shew you would all be ready to shed your blood for the truths sake as oft as occasion serued A braue and holy resolution which cannot be praised enough Vpon this point you went to confession all of you heard Masse deuoutlie after that you receiued the Sacrament vpon the day of the Assumption of our Lady the most solemne feast of hers desirous that the blessed virgine should bee a witnesse to your vow you continued it two yeeres after the selfe same day and place Heere be holy circumstances enow to tie you to the vow you made then Let vs consider nowe what this vowe was You promised to God that when euery one of you had ended his diuinitie course you would renounce the world and goe to Palestine to conuert the enemies of our fayth and that if you should within one yeere after your Doctorships be any way hindered of your voyage you should seeke vnto me to receiue my direction For the first execution of so faire a plot you made choice of the Citty of Venice for the generall Rende-vous of these Pilgrims that were to goe to Ierusalem Before you proceeded any further thou Ignace for to thee I speake in particular
verie true that they coggd a Die when they got a Bull from Gregorie the 13. to forbid them this matter But thys was before their constitutions bare anie prohibition I come nowe to another matter which is that Elizabeth Rossell one of Ignace fauourers Rib. lib. 3. cap. 14. Maf◠lib. 2. cap. 17. seeking to erect a Iesuiticall order of women in Rome Ignace would neuer agree to it hee knewe it well that this would haue ministred matter of laughter to all the world for what kinde of habite or place should these women haue had in their Monasteries The religious men of Saint Benits order S. Barnards S. Dominicks and S. Fraunces do all weare the habite appertaining to their orders The Iesuits are apparrelled as priests if women should haue taken that attire to you must haue called them vvomen priests Let vs returne to our processions which all good and free Catholiques religiously embrace Ignace bragged euery where he was a Catholique why then did he forbid his societie the processions Because hee knew that if they came among other Ecclesiasticall orders they were vncertaine what place they should take theyr sect being a newe bastard religion a very hotch potch of all our orders without any thing pure in it or any poynt of our auncient Church Therefore to call them the societie of Iesus is to goe out of the way but I wil now giue them a name more agreeable vnto them I remember I haue read in the Romante of the Rose late alledged by me that when Saint Lewes brought the Carmelites into Fraunce from Mount Carmell they vvere called the Pred-coats because their cloakes were striped welted with black white Sith then we see the Iesuits to be a partie-colourd religion of diuers peeces of our ancient Church ill suted sowed together you may call them and theyr religion the new Motley Heere the Aduocate held his peace which ministred matter of talke vnto the Gentleman who said to him I know not how true it is that you had such a dreame as you haue told me yet I may well say there is much truth in it And more then that you cannot paynt out these matters more liuely then by the picture of a dreame But seeing you make reckoning of the Romant of the Rose me thinks by the modell of it wee may more fitlie call the Iesuits Papelards and theyr companie Papelardie Heere-vnto saide the Aduocate I beseech you let vs not ingage the authoritie of the holie Sea by the quarrell of these hypocrits I will not saide the Gentleman sith you haue bound mee to harken till you haue made an end CHAP. 16. ¶ That without wrong to the authoritie of the holy Sea you may call the Iesuits Papelardes and theyr sect Papelardie that is hypocrits and theyr order hypocrisie WEe haue euer yet in Fraunce embraced Poperie with all honour respect and deuotion and euer yet in Fraunce hath this holy name by many men been by false shewes abused VVhen you see a soaking Vsurer adulterer or a thiefe mumble manie Pater nosters daily at the Masse without amendement of his euill life or a Monk within his cloister vnder his habite his sad looke and thin visage nourish rancor auarice enuie and brocage in his hart wee call both the one and the other Papelards and their actions Papelardie what say you then to Poperie It is the cleere spring and fountaine from whence we ought to draw the vnitie of our Christian fayth What is this papelardie A maske of poperie in them which outwardly would be esteemed to be better men then others and inwardly are worst of all This one lesson haue I learned in that Romant of the Rose where William Lorrey represents vs an Orchard enuirond with high walls painted with the portraitures of Hate Enuie Robberie Auarice Sorrow Pouertie among which was the picture of Hypocrisie drawn in this manner I will set you downe the old language with the newe of Marot the first for his authoritie the second for his grace THere was an Image in my sight That well became an hypocrite Papelardie it was nam'd Because in secret it is fram'd To feare no mischiefe to atchiue If none spie what it dooth contriue The lookes were like a penitent And it appeared to lament A creature sweete it seemd to be Yet vnder heauen no villanie Is found but that it dares performe And it resembles much the forme That hath beene made to this semblance Set out with sober countenaunce In apparrell it was clothed Like vnto a woman yealded In the hand it held a Psalter The hart did groane the eyes did water With prayers to God that fained be And to the Saints both he and shee It was not merry it was silent As if the thoughts were euer bent To shewe deuotion euery where Inuested in a shirt of haire Fat fed she was not you must know Fasting had brought her very low She grew so pale and wan of late That vnto her and hers the gate Of Paradise denied them passe For many people haue a glasse Of flesh abated saith Gods booke That many others they may booke And for a little glory vaine Gods kingdome they shall neuer gaine VVhen this Romante was compilde Wickliffe Iohn Hus Ierom of Prage Martin Luther and Iohn Caluine were not yet borne to make warre vppon the holy Sea for William of Lorrey liued in the time of S. Lewes yet was the word Papelardie then in vse marke whether all these particularities set downe by him doe not encounter our Iesuits I confesse that none of them lye in hayre and likewise that they take no knowledge of the extraordinarie fasts which other religious persons keep They are wisely dispenst withall by their statuts but to passe ouer all other poynts they repose thēselues whollie vpon the authority of the holy Sea as if they were the first-borne children of the Popedome And at other times when you see thein vpon theyr knees saying ouer their Beades one by one before a Crucifix or an image of our Ladie and after marke theyr confessions communions before the people with I knowe not what leaden lookes fraught with hipocrisie and notwithstanding they worke vnder-hand the ruine of the Countries where they dwell and the murder of whatsoeuer Kings and Princes it pleases them and that theyr Masses confessions and cōmunions are the directorie starres of their Machiauelian tricks what better name can we giue them then Papelards As for the name of the societie of Iesus it is so proude a title as no good men can make agree with them except it be to grace their hipocrifie the more Their sect as they say was first cōsorted in Paris and sworne at Montmarter in the hart of Fraunce The words of Papelard and Papelardie are French words I thinke we shall find very many that will resigne them ouer vnto them as words euery way fitting theyr profession Neither is it any disparagemēt to the merit of Christes
haue any possibilitie of agreement vvith our Church of Fraunce let vs forget all the miseries and calamities that haue been brought vpon vs by their means in our last troubles and let vs not enuie theÌ„ their aboade in the principall Cittie of Fraunce It is no small aduantage for them that would plant and spread a new religion to be placed in the chiefe Cittie of a kingdome by the authority of the soueraigne Magistrate They cast in our way two great words to stoppe our mouth altogether the name of Iesus to which euerie knew must bow and the name of the Pope which wee must receiue with all submission and honour But to whom doe they sell theyr trash Are wee any other but followers of Iesus Are we any other then the children of the holy Sea 1. All of vs acknowledge by a common and generall faith that we are a part portion of the church of Iesus by the merit of his passion euer since that we haue been regenerat by the holy sacrament of Baptisme They by an arrogant name applyed entitle themselues and their sect Conference at Poissy 1561. Act of parliameÌ„t in the same yeere the societie of Iesus a title forbidden them both by our Church of Fraunce and by the Court of Parliament at Paris in the yeere 1561. 2. Wee in this country of Fraunce auow with all humilitie and readines our holy Father the Pope as Primate but not as prince of all Churches In this fayth we liue and die vnder him renewing the oath of allegiance from the day of our baptisme to the day of our death Part 7. of their const c. 1. arti 2. The Iesuit as a vassaile peculiar aboue others acknowledges him for his prince to whom hee specially renewes the oath of his allegeance at the change of euerie Pope 3. Our church of Fraunce holds that our holy father the Pope is vnder a generall oeconomicall counsell so we haue learned of our great diuine Gerson so of the councell of Constance and so when in former times any decree came out from his holines to the preiudice of our Kings or their realme our auncestors appeald from it to a generall Councell to be held afterward Cap. Noui de iudie. ext cap. ad Apostolicae de re iudie. capit vnam sanâ—tam de maior et obed The Iesuit maintaines a cleane contrarie opinion that in the same sort as the courtiers of Rome doe 4 With what dissimulation soeuer the Iesuit cloakes his writings now a dayes hee acknowledgeth the Pope prince of all kingdoms as well in matters temporall as spirituall because the Popes haue acknowledgd themselues for such in their decretall sentences and namely of late in their Bull of the great Iubile publisht for the yeere 1600. S. Peter and S. Paule whose successors they are called princes of the earth if the Iesuite doubt of this article he is an hereticke in his sect Our church of Fraunce neuer belieued that the Pope had any power ouer the temporal estate of our Kings Looke the chap. of this book where wee entreat of blindfold obedience 5 The Iesuit obayes the Pope by an obedience which he calls blindfold a proposition of a hard consequence for the King and all his subiects A proposition also which we obserue not but stoutly improue in our Church of Fraunce 6 By an auncient tradition which wee hold as it were froÌ„ hand to hand froÌ„ the Apostles euery Dioces hath his Bishop ouer whoÌ„ it is not lawful to vsurp any authority Bellam. lib. 1. de indulg cap. 11. The whole sect of the Iesuits is nothing els but a generall infringing of the authoritie of Archb. and Bish yea the hold that the Bishop hath no other iurisdiction or power then that which he holds of the Pope 7 The administring of the word of God and of the Sacra appertaines principally to the Archb. Bishop after to the Curats within their parishes to none other except a man haue permission of some of them within their charges By the Buls of 1540. 1550. The Iesuit giues to himselfe full power to preach the word of God and to administer the holy sacrament of Pennance and the Eucharist wheresoeuer it please him to the preiudice of the Ordinaries 8 Only the B. in his dioces can dispence with the vse of meats forbidden according as necessitie requires The Buls of Iulius the 3. 1552. The Iesuit acknowledges herein none but the Superiors of his order 9 We admit not to the order of priest-hood any that are borne in adultery or incest The Buls of Paule the 3. 1546. The Iesuit admits them without difference 10 By our ancient canonicall constitutions Church-men may not say Masse but before noone The Buls of Paule the 3. 1545. The Iesuit may sing Masse after none if it please him 11 Our priests are forbidden to say Masse any where but in our Churches except for the succouring of them that are sick and that by the permission of the Curat The Iesuit may make a particular oratory within his house and in all places where soeuer he comes there say Masse and haue an Altar to carry about with him 12 One of the auncientest parts of deuotion that we haue in our Church Teâ—t lib. 2. ad vâ—oâ—em Sib. Apul. lib. 5. epist are the Processions for euen Tertullian makes mention of them and we find that Mamercus Bishop of Vienna brought in the Rogation which wee obserue euery yeere in the weeke of the Ascention of our Lord Iesus Christ The Puls of 〈◊〉 13. 1576. The Iesuit doth not onely disalow of them but maintaines that they are forbidden him 13 We celebrate Anniuersaries in our Church in the remembrance of them that lately bestowed any goods on vs by way of almes The Iesuit receiues a pace what soeuer almes are giuen him to this end Part 6. of thâ—â—r const ca. 3. art 6. but yet he admits not of the Anniuersaries nor the Obits 14 We haue in our Church a certaine place neer the Altar which we call the Quire where our priests say diuine seruice Part 6. coÌ„st ca. 3. art 4. Iâ—b lib. 3. cap. 22. The bull of Gre. the 13 â—â— of Octo. 1576. apart from the common people The Iesuit hath no such place 15 We say our canonicall houres aloude in our churches of ordinary that euery man may pertake thereof The Iesuit is not bound but that he may say them in a low voyce 16 As our country of Fraunce hath alwaies abounded in deuotion aboue all other Nations so it hath had speciall priuiledge of God that all the heads of religious orders that haue been graffed vpoÌ„ the ancient orders of S. Austin S. Benet haue vowed theyr perpetuall houses amongst vs French men as the orders of Clugnie the Cistercians the Premonstratenses and Gramont There is neuer an order but that of the Charter-house Monks The Plea of the
doctrina Christiana per publicas praedictiones Lectiones aliud Dei quodcunque ministeriū ac spiritualia exercitia Puerorū ac rudiū in Christianismo institutionē Behold the first surprise which lies in two points the one in this word Lectiones newly put in after the word Praedicationes the other in the Catechizing of young children which hath beene taken from them euer since the yeere 1543. And yet all this is not inough for the establishing of their Colledges their ordinary teaching of the youth in such sort as they afterward encrocht vpon these things By these Buls they were permitted to read now and then publikely in Diuinitie as we see their fellow Maldonatus did twise vpon festiuall daies first in expounding the Canon of the Masse afterward vpon the Psalme Dixit Dominus Domino meo Otherwise that last restaint to the teaching of little children had beene in vaine if the word Lectiones might reach to the publike exercise of all sorts of learning such as is in other Colledges And in these publike Lectures of Diuinitie that were to be read as Sermons and Instructions for the adunacing of our faith there was no innouation at all against our auncient discipline For although religious persons might not teach any but them of their owne order humane learning and Philosophie yet they were not forbidden to read publiquely in Diuinitie and so our Fathers saw one Cenomani a Iacobin and one De Cornibus a Franciscan and we of late yeres Panigarole read publique Lectures of Diuinitie in Paris All the alteration that I gather out of this Bull 1550 is that whereas by that of 1540. they were forbidden to haue Colledges any where but in approued Vniuersities in this of Iulius the third they are permitted to haue them in all other places Let vs read the text of the Pull Quia tamen domus quas Dominus dederit ad operandum in vinea ipsius non ad scholastica studia destinandae erunt cùm valdè opportunum fore alioqui videatur vt ex iuuenibus ad pietatem propensis ad litterarum studia tractanda idoneis operarij eidem vineae Domini parentur qui Societatis nostrae etiam professae velut quoddam Seminarium existant possit professa Societas ad studiorum commoditatem Scholarium habere Collegia vbicumque ad ea construenda dotanda aliqui ex deuotione mouebuntur Quae simulac constructa dotata fuerint non tamen ex bonis quorum collatio adsedem Apostolicā pertinet ex nunc authoritate Apostolica erigi supplicamus ac pro erectis haberi Quae Collegia habere possint reditus census seu possessiones vsibus necessitatibus studentiū applicandas retenta penes Praepositū vel Societatem omnimoda gubernatione seu superintendentia super dicta Collegia praedictos studentes quoad Rectorū seu Gubernatorū ac studentium electionem et eorundem admissionē emissionem receptionem exclusionem statutorum ordinationem circa studentiū instructionem eruditionem aedificationem ac correctionē victus vestitusque aliarum rerum necessariarū eis ministrandarum modum atque aliam omnimodo gubernationem regimen ac curam vt nequestudentes dictis bonis abuti neque societas professa in proprios vsus cōuertere possit sed studentium necessitati subuenire This was the supplication which they presented and Iulius signed wherein you may find some obscuritie in these words Societie profest and in other which I will cypher vnto you when opportunitie shall serue Let it suffise that in this passage there is no other noueltie but that wheras by their first Bull they might haue no Colledges but in approoued Vniuersities by this they are permitted to haue them in all places wheresoeuer anie man will found any Churches of theyr Societie which they in their language call Houses These words Churches and Monasteries offended their daintie eares And moreouer you see that the Colledges which are spoken of annexed to their Houses are not ordaind but for the schollers of their Order And in this new alteration yet this was not to alter any thing in the auncient gouernment of the Vniuersities For all other orders of religion in theyr Monasteries scattered heere and there in theyr Prouinces teach their Nouices afterward send them to the Vniuersities there to perfect their studies and to take degrees in Diuinitie if they be found fit for it And thence it comes that there is not a Monasterie of anie noate that hath not a house in that great and famous Vniuersitie of Paris to lodge the religious of their Order which are to proceed in Diuinitie See heere the beginning of the ruine and generall change of the auncient estate of our Vniuersities Wee knew not what it meant to make religious persons Maisters of Arts and much lesse to make them take theyr degrees in Diuinitie other where then in Vniuersities whether all sorts of publique trialls for learning are brought Iulius the third ouerthrew this wise custome in fauour of the Iesuits For hee ordaind that a Iesuit wheresoeuer hee haue beene student in Vniuersitie or otherwise should take gratis all degrees of Bachiler maister Licentiat Practitioner and Doctor in any facultie whatsoeuer and that if any man would exact of him that which by an honest laudable custome hath been receiued of antiquitie notwithstanding hee should goe out Maister or Doctor vpon the onely credit authoritie of his Generall and should enioy from thence forward all the priuiledges freedoms and liberties that others doe This Pope was of a very fantasticall iudgement You know the storie of his great Ape that would not be ruld by any body but a little begger boy of which hee beeing then Cardinall de Monte tooke such a liking that afterward beeing made Pope hee gaue ouer to him all his Benefices and made him a new Cardinall whereupon the vertuous honourable personages of Italie called him Cardinall Ape I doe not thinke it strange then that this Pope pricked forward by such an other fancy would needs aduaunce to extraordinary degrees and neuer before seene in the Vniuersities these Apes of our Catholique religiō And that you may not think that I will encroch vpon the Iesuits priuiledges feede you as they vse to doe with an impudent lye let vs read the text of the Bull Nec non scholaribus speaking of the schollers approoued of their Colledges Collegiorum Societatis huiusmodi in Vniuersitatibus alienius studij generalis existentium quod ipsi si praeuio rigoroso publico examine eisdem Vniuersitatibus idorei repertifuerint Rectores Vniuersitatum huiusmodi eos gratis amore Dei absque aliqua pecuniarū solutione promouere recusauerint in Collegiis praedictis à Praeposito Generali pro tempore existente vel de eius licentia à quouis ex inferioribus Praepositis vel Rectoribus huiusmodi Collegiorum cum duobus etiam vel tribus Doctoribus vel Magistris per eosdem eligendis scholaribus
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
that is in this noueltie which cannot be amended by length of time Veritati praescribere nemo potest non spatium temporum non patrocinia personarum non priuilegium regionum No bodie saith Tertullian can possibly prescribe vnto the truth Tertul. de virg velan neither distance of times nor patronage of persons nor priuiledge of Countries Let vs then consider the reasons by which the Iesuits would giue a pasport to the noueltie of theyr simple vow Montaignes rendering the reason for which it is permitted the Iesuit religious to enherit and enioy goods for all the vow of pouertie made by him saith thus Because it may come to passe that after ten or twentie yeres the Iesuit that shall be found incorrigible may be dismist by the Generall of our Order and beeing sent home againe wee are desirous so to deale by christian charity that he may haue no occasion to beg Besides wee vse not this chastisement but very sildome and almost alwaies with the liking of them that are dismist And truly this is a very charitable reuenge In other Orders of Religion if any religious person behaue himselfe disorderly sometimes he is disciplind openly in the Chapter-house sometimes he is made to fast with bread water in a darke prison more or lesse according to his deserts that he may serue for an example to his Brethren By so dooing without ouerthrowing the auncient vow of our Catholique religion and making things scandalous that is drawne froÌ„ the Munk by rigour which by faire meanes could not be obtaind But in the holy order of the Iesuits in sted of chastising their disorderly religious they are honestlie inuited to ill dooing and to make themselues incorrigible when they are wearie of staying there to the end that theyr Generall may haue occasion to send them home againe to their owne houses there to end theyr dayes fat fayre and rich What newe Idea of a Common-wealth or religion is this sith they seldome vse this punishment which I call a recompencing and reward of lewdnes Is it meete to turne vpside-downe the ancient constitutions of our Church and to damne an infinite sort of soules infected with this new fayth to the end that three or foure lewd Iesuits may liue at theyr case Let vs speake plaine this is not the matter For Montaignes himselfe acknowlegeth in the end of his chapter that their Generall may send them home to their houses not onely when they haue offended but vpon euerie other occasion But hee saith Montaignes that departs with the aduise and good liking of his Generall who thinks it meet that for some necessitie of minde or body or of his kindred or of the publique good or som other iust reason hee should be dismist is absolued by this meanes from his vow Whereby you may see that it is not vnder the colourable pretence of chastizing them that they are suffred to enter vppon inheritances which yet were a ridiculous and impious chastisement but to fauour their Generalls power which is greater more absolute then euer the Popes was ouer the Vniuersall Church But I pray forsooth why doe not you practise that which other religious persons doe without innouating any thing in our Catholike Romane Church You would be very sorry to doe so It is not Christian charitie that leades you to that course but Iesuitish charitie Your whole profession is nothing els but a particular coozning of our priuate Families and a generall vilâ—â—nie of all the countries where you inhabite I wil make it plaine that both these are vndoubtedly found in this simple vow You looke not after any thing but worldly goods riches possessions though you make a shew to ayme at no other mrak but heauen If you know that your Nouice after his two yeres of probation are expired is capable of inheriting vvherefore doe you coniure him with such circumstances and deuises during his Nouiceship to giue away his goods before hee be admitted to the simple vowe Surely hee must needes be a man of weake capacitie that will not imagin that after this first assay when you haue made him for your behoofe dispossesse himselfe of his goods before hee become one of your Order you holde him still in a lease tenne twentie or thirtie yeeres that is to say so long as there is any likeli-hood of his comming to any inheritance that afterward when all hope of his inheritance fayles you may make him enter into the second vowe which is your first solemne vowe which beeing once made hee may not afterward possesse any temporall goods nor be dismist by his Generall though he be neuer so incorrigible and froÌ„ that time forward you take such courses with him as they doe in other Monasteries with their religious persons that offend But before he make this vow the goods must eyther fal to him that first catcheth theÌ„ or the Iesuit must again dispose of them to the benefit of the poore I leaue it to you Gentlemen to thinke who shall be these poore For if before he was taken in their nets hee could not rid himselfe without gratifying them with his goods what may one hope for of him wheÌ„ he is intangled but the same liberalitie As if it were to be presumed that hauing beene brought vp a long time in the midst of them and farder beeing desirous to marry himselfe to the second vow which is a solemn one he wiâ—â— or châ—â—st would or could distribute his goods otherwise then to their profit vnder whose power he makes account to end his life without any hope of release But to say the truth this question is idle For Moutaignes hath answered roundly when he saith Chap. 50. That this reseruing of the goods is not for them who haue tenounced this right but to helpe them afterward if happily they should be dismist Therefore if they bee not dismist these goods appertaine to their order Was there eâ—er more noâ—oâ—ions cooznage then this Alas I wonder not indeed that they very seldom dismisse their disorderly Iesuit for in so doing this fat morsell would fall out of their mouth But why is the Iesuit during this simple vow kept away from his kinred why is he sent out of one countrey into another but to the end that if any new inheritance should fall vnto him no man might certainely know what his condition is nor know how to call in question the right he pretendâ— Well in the end he is freed from his vow that he may be out of daunger of all empeachments and hindrances Which done he shall prooue himselfe to be the right heire and yet by a watch word betwixt him and them he shall returne afterward to the Iesuits to bestow his goods in almes vpon them Adde hereunto that this is a point that toucheth the estate that by this meanes it is easie for the Iesuit to make himselfe in time maisler and head of many Cities Townes Villages and Castles according to the
mee wee shall be vndone and whereas many in former time honoured vs heereafter they will abhorre vs. And this is a poynt wherein I can not sufficiently praise our Ignatius his wisedom For although he had not onely deuâ—sd but put in practise his Constitutions for the gouernment of our Order along while in his life time yet would he neuer publish them neither came they abroad till after his death namely till after the assembly that wee held in Rome in the yeere 1558. We made account then that we shewed our selues worthy men but indeed there was neuer any thing doone more foolishly as the euent beateth witnesse He had besides another very wise rule that he would neuer at any hand suffer that any of our Order should set pen to paper to defend or iustifie vs when wee were accused It may be he did it in Christian charitie it may be also in wordly wisedom Spreta saith the wise Tacitus exolescum Si irascare agnita videntur There neuer was any thing that seemed to be so preiudiciall to our Societie as the censure of the Diuines of Paris in the yeere 1554. Some whose fingers itcht at it woulde needes haue aunswered it and those of the most woorthy and sufficient of our Order who perswaded themselues that they should get the better of them But Ignace more subtile and wise then they Rib. lib. 4. cap. 11. forbad them very expresly And it is not to be doubted but that by this aduise he got more aduantage by silence then all our blotters and scriblers of paper since haue done by wryting For it is certaine that this censure by length of time was buried in the graue of forgetfulnes if we had not giuen occasion to renew it by pushing as wel at the generall estate as at some particuler men in Fraunce While Ignace liued as I told you wee were not permitted to set out our conceits lightly to the view of the world how well so euer wee were perswaded of them Now adaies there is none of our Societie so meane but abuseth both his pen and his wit without considering what good or hurt may redound to the whole order by his writings They please themselues in their own conceit by a certaine itching desire to write which afterward costs vs deere while they set abroch many false erroneous propositions squared by the rule of their owne follies And God wot our ill-willers knowe too well how to make theyr aduantage of them One Iohn Peter Maffee first in the yeere 1587. and after him one Peter Ribadinere in 1592. did set out the life of our good founder Ignatius and Horace Turcelline the life of Fraunces Xauier with so many flatteries I must needs say so to my great griefe absurdities and contrarieties that I assure my selfe I shall see some man or other ere long that is full of leysure and spight make an Anotomie thereof to the disgrace of the memorie of those two holy Fathers and the confusion of our Order You may thinke he is as wise a Priest as our Emanuell Sa who entiteld himselfe Doctor of Diuinitie of our Societie vvhen hee caused his Aphorismes of confession to be printed wherein he bragges hee had labourd fortie whole yeeres How many Articles find you among them that tend not to the desolation of Kings kingdoms If hee had beene as wise as our first Fathers these had beene good lessons to whisper into the eares of these Idiots that take vs to be the great Penitentiaries of the holy Sea and to such as ordinarily come to vs to confesse theyr great sinnes but by blowing abroade all these circumstances of sinnes ouer all his Booke it teacheth vs that this Emanuell Sa hath labourd fortie whole yeres to make all the world in the end perceiue that hee is none of the wifest As for our reuerend Father Robert Bellarmin I acknowledge him to be a very sufficient man as one that by his writings hath found meanes to purchase a Cardinalls hat But I may say to you as a thing too true that he marrs our market in making his owne as you may perceiue by his bookes of the Translation of the Empire Of the Indulgences of Rome In the latter of which he hath toucht many particulars which concerne not pardons and for which he had need aske pardon of Kings Bishops It is not my meaning to offend him by thys speech but if euer he and I meete together alone I will speake two or three words to him in his eare request him to write a little more modestly heereafter as I assure my selfe hee will doe hauing now attayned to that which made him write so were it not that perhaps he hopes to be Pope one day But I thinke him so wise that hee will not tie his thoughts to such an impossibilitie For the wise Consistorie of Rome will neuer suffer a Iesuit to come to that high degree of the Popedome for an infinite number of reasons which I had rather conceale then vtter Since the sentence pronounced against vs 1494. in Paris I find fiue bookes set out by our men the rules whereof are these 1. The Plea of Maister Peter Versoris Aduocate in the Parliament for the Priests and Schollers of the Colledge of Clairmont founded in the Vniuersitie of Paris plaintiues against the said vniuersity being defendant 2. The defence of the Colledge of ClairmoÌ„t against the Complaints Pleas printed against them heretofore 3. A most humble remonstrance supplication of the religious of the Societie of Iesus to the most Christian King of Fraunce and Nauarre Henrie the fourth of that name 4. The truth defended for the Catholique Religion in the case of the Iesuits against the Plea of Anthonie Arnault by Frances Montaignes 5. An aunswere made by Rene de la Fon for the religious of the Societie of Iesus against the Plea of Simon Marion made against them the 16. of October 1597. With other notes vpon the Plea and other matters concerning Stephen Pasquiers Researches Assure your selfe there is neuer a one of these gentle Writers that in defending vs accuseth vs. And although you shall find some tough-points here and there in others yet I cannot tell how euerie where they sauour of a Scholler When I haue said this I haue said all Our company pleaseth not all No not many French Catholiques It is a misfortune that accompanies vs in the midst of the blessings we receiue of God But such a misfortune as we make well the worse by an other For if we find any man that doth not like vs by and by we pronounce him an heretique It is a new Priuiledge that we haue giuen our selues to turne cursing into religion and we thinke our selues acquitted of it if we father our iniuries vpon some counterfait name Benot Arias a Spaniard a man that neuer erred from our Catholique Religion caused the Bible to be printed in Antwerpe 1584. with some points of importance wherein hee
assembly some laboured harde to make immortall mercilesse war against the Hugonots yet demaunded an abatement of Subsidies a proposition ill sorting with the former those Subsidies hauing heen introduced of purpose to further the warres By means whereof the man of whom I speake taking first aduise of the Iesuits propounded a third course to league thēselues against the Hugonots and that such as willing lie enroled themselues vnder the League should be bound to contribute vnto the charge of this new warre These instructions receiued and published the Deputies did nominate a certaine Prince to be their head The last King knowing of what consequence this practise was and that succeeding it would make 3. parties in France his owne which was not one properly that of the League another of the Hugonots to breake this blow discreetly affirmed that he approued well this League but that be would be chiefe thereof which was to the end the League should flie no further then he was pleased to giue it wings The first stone of our ruine beeing cast in this manner the Prouosts of the Merchants and the Sheriffes of Paris returning home and loath that thys opinion of a League which they held most holy should miscarie sent theyr Commissions throughout all the Wards to to the end that such as would contribute should subscribe their names The Constables bare them vnto euerie house some hardier then the rest opposed themselues the greater number fearing worse subscribed The Commission was brought to Christopher le Tou chiefe Iustice whose memorie vvee cannot honour too much this good Lord refused not onely to subscribe but detayned the Commission it selfe and the next day in open Court detested this vnhappy innouation as an assured desolation to our state His authoritie his honestie his reasons wrought so great effect that euery one allowed and followed his aduise From thence-foorth this opinion of the League did weare away or rather vvas remitted to another season that better might befit the purposes of such as broached it Suddainly after the Parliament was ended Father Aimon Auger a Iesuit got the King to giue eare vnto him through his plausible hypocrisies And after him Father Claudius Matthew of Lorraine both the which had so great part in his good fauour that as Montaignes testifieth hee some-times caused them to ride along with him in his owne Coach At length this good King founde that these coozeners were desirous to incroach vppon the managing of State-matters about him Auger especially whom for that cause hee gaue order to his Embassadour at Rome to get him remooued out of Fraunce by Letters of obedience from his Generall The King departing from the Parliament pacified his subiects by an Edict of the yeere 1577. the which hee sayd was vvholly his owne and yet had by his wisedome cleane dashed the reformed Religion without bloodshed if the Iesuits would haue vouchsafed him the leisure to finish what he had begun Wageing in the midst of peace a gentle warre against the Hugonots gentle but more forcible in great mens oppinions then any weapons could haue made it For although that the Edict of 77. gaue some libertie vnto them yet the king neither called them to places of iudgement nor vnto offices in his Exchequer nor to the gouernments of Prouinces and Townes Hee had moreouer deuised the order of the holie Ghost reserued wholly for Catholicke Princes and Lords as also that of the Hieronimitans of our Lady of Vincennes where none were to appeare but Apostolicall Romane Catholiques and with whom laying aside his most high authoritie he fraternized in all kind of deuotion Nowe the presence of these causing the others absence belieue it was no small meanes to force them into the right way For there is nothing which the French Nobilitie affect so much as to be neere theyr King nor any thing that afflicts the common people more then to be kept from Offices this is a disease of minde that spoyles the Frenchman As soone as a Lawyer or Marchant haue by theyr endeuours stuffed theyr Closets and Storehouses with siluer the thing they chiefely ayme at is to bestowe it on places of Iudgement or roomes in the Exchequer for theyr Children so that the newe Religion beganne alreadie to dissolute and it grieued not the Auncients thereof vvho for shame and to auoyde the imputation of lightnes stucke vnto it to suffer their chyldren to be instructed in our Schooles and consequently to learne there the principles of our Religion All matters in this sort proceeded from ill to well from well to better the Countriman plyed harde his plough the Artificer his trade the Merchant his traffique the Lawyer his practise the Cittizen enioyed his reuenew the Magistrate his stipend the Catholick his owne religion throughout all Fraunce without impeachment The remainder of those Hugonots that liued being sequestred into a backe corner of the kingdome when our Iesuits seeing themselues remoued frō theyr Princes fauour beganne to lay this snare to intrap him Euen as the Societie of Iesuits is composed of all sorts of people some for the pen others for practise so had they amongst them one Father Henry Sammier of Luxembourge a man disposed for all assayes and resolued vnto any hazard This fellow was sent by them in the yeere 1581 towards diuers Catholicke Princes to sounde the Foorde And to say truly they could not haue chosen one more fit for he disguised himselfe into as many formes as obiects one while attired like a soldiour another while like a Priest by and by like a country Swaine Dice cardes and women were as ordinarie with him as his prefixed houres of prayer saying he did not thinke he sinned in this because it was done to the furtherance of a good worke to the exaltation of Gods glorie and that hee might not be discouered changing his name together with his habite according to the Countries wherein he purposed to negotiate He parted from Lorraine and thence went into Germany Italie and Spaine The summe of his instructions were that foreseeing the eminent danger of our Catholick religion the seeming conniuence which the King gaue to it and secret fauour hee yeelded on the other side to the Hugonots whereof the Duke his brother had made himselfe an open Protector in the Lowe-Countries their holie societie had resolued to vndertake this quarrell vnder the leading of a great Prince making sure account of Gods assistance seeing that it was directed to the aduauncement of his holy Name and good of his Church Thus Sammier got intelligence from each part and tooke assurance on all hands but presently to manifest their proiects the season fitted not because the Duke was aliue and the two brothers forces once vnited were sufficient to swallow all such as had made head against them And this was but the preamble vnto our Troubles In the yeere 83. he died That let remoued the Iesuits imbarqued in their quarrell such Lords as they thought good and
from thence forward Father Claudius Mathew Prouinciall of Paris deales in the matter more earnestly then before sits and assists in all delibe rations and counsels takes vpon him a iourney vnto Rome Father Henry Sammier another into Spayne where they so wel acquitted themselues in their Embassages that Pope Gregorie the 13. and the Spanish King promised each for his part a great summe of money towards the maintenance of this warre The Embassadors being once returned we beheld Ensignes displaid Fraunce couered with souldiers and many Townes surprised wherein there neuer had beene any exercise of new Religion Now might you see three parties on foot the Kings very much entangled that of the holy League so was the Iesuits warre intituled that of the Religion for so the Hugonots did terme their faction Pope Gregorie died then feared the Iesuit he should loose halfe of his credit for which cause father Mathew returned backe to Rome where he found Pope Sixtus chosen of whom to his exceeding great contentment he obtained the like promise his predecessor had made him before In his return he died at Ancona the yere 1588. by means wherof a new suit is begun by Father Odon Pigenat a Burgonian theÌ„ elected Prouincial of France by decease of Mathew which was not reiected by Sixtus This gaue occasion to certaine Catholiques not onely to propound a peace but euen to wish it in their soules Yet not withstanding some there were that would haue bridled our thoughts for this proposition disliked our Iesuits There be two sorts of Catholiques the one called Pollititians of worse condition then Hugonots because they wisht for peace the other zealous Catholiques or Leaguers beloued of the commmon people because they desired an endlesse warre a distinction that planted a Nurserie of warres betweeene Catholique and Catholique and withal procured a peace with our common enemy What say I a peace we put hereby a sword into his hands to beat vs with we opened him the way to raunge in to come forward to thriue to increase without our resistance we who had enfeebled our selues by this same new diuision Armes were taken on all hands and yet was it not a ciuill warre only it was a general throat-cutting all France ouer which to remedy our two Kings had successiuely need of all their peeces and so the Hugonot came by a good part in their quarrell for the maintenance support of the State And the Iesuits Colledges were manifestly the places whereto the other side vsually resorted There were forged their Gospells in Cyphers which they sent into diuers countries there were their Apostles bestowed into sundry Prouinces some to vpholde the troubles by their preaching as their father Iames Commolet within Paris and their father Bernard Rouillet within Bourges others to commit murther and bloudshed as Varade the same Commolet Not so much but father Odon Pigenot seased in all credit prerogatiue and authoritie among the Sixteene of Paris dregs of the vulgar and entertainers of sedition A thing all Iesuits agree on in the bookes which they haue published since the yeere 94. I haue said and truly said that Iesuitisme argeeth with the Anabaptists opinion in two propositions In medling with State matters and in causing Princes and Kings to be murthered accordingly to the conueniencie of their affaires I will adde that in the carriage of this Iesuiticall warre within Fraunce there was some conformitie of names betweene this and that the Anabaptists vndertooke in Germanie the yeere 1535. For they had one Iohn Mathew their chiefe Prophet vnder Iohn Leydon their king and one Bernard Rotman and Bernard Cniperdolin principal actors in their faction for the seducing of simple people euen as our Iesuits had their father Clauaius Mathew Bernard Rouillet I will not here recite the other particulars of our troubles being contented plainely to haue shewed vnto you that our Iesuits were the first Seminaries thereof onely I will discourse what fruit we haue reaped by them God withdrawing his anger from vs would in the ende appease all matters In this reestablishment the Hugonots who during our troubles thinke they haue beene some instruments of keeping the Crowne on the Kings head as well as other Subiectes which were Catholiques haue also thought that after the peace was made they ought not to bee accounted as outcastes from among vs therefore haue they importuned the King by sundry requests to restore them to their auncient Priuiledge graunted them by the Edicts of Pacification from which since the peace of the yeere 77. they haue beene almost wholly driuen Wee haue said they followed yours and the last Kings fortunes during your troubles we haue exposed our liues and goods for the vpholding of your royall estate against the Iesuiticall faction which called in a Sraunger to make him Lord and Maister of your Kingdome Is it meete that wee for our good seruice to you should loose our part in your common-wealth and gouernment and that the Iesuits for hauing vsed all the badde practises they could against you should beare sway rule and triumph in your Realme of Fraunce What could a wise and prudent King doe in this case being prest with so iust a Petition as this was What but assent thereunto to auoid of two mischiefes the greater and not to fall backe into that gulph out of which we were newly but escaped Tell me I beseech you to whom are we beholding for this last Alarum in Fraunce but onely to our Iesuits the firebrands of our latest troubles Which troubles had they not beene the Hugonots credit had beene vtterly ouer-throwne This is one bond amongst other wherein we stand obliged to that holy Societie of Iesus CHAP. 12. ¶ That Auriculer confession hath beene vsed by the Iesuits as a chiefe weapon for the rebellion and in what sort they are wont to manage it IN vaine doe wee leuell our course to the works of pietie vnlesse confession leade the way and a due worthy repentance follow This is the Iesuit licenced to exercise vppon all in generall that present themselues before him to the preiudice of Ordinaries but by a meruailous priuiledge such as vvas neuer graunted to any Munk no not to Curats themselues who of all Ecclesiasticall persons next vnto Bishops are most authorised that way The tenor of the Bull graunted by Paulus tertius in the yeere 1545. is thus After he hath giuen them permission to preach in all places where they pleased he addes Nec non illis ex vobis qui presbyteri fuerint quorumcunque vtriusque sexus Christi fidelium ad vos vndecunque accedentium confessiones audiendi confessionibus eorum diligenter auditis â—psos eorum singulos ab omnibus singulis eorum peccatis criminibus excessibus delictis quantumcunque grauibus enormibus etiam sedi Apostolicae reseruatis à quibusuis ex ipsis casibus resultantibus sententijs censuris poenis Ecclesiasticis exceptis contentis in Bulla quae
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
in synagoga Deorum And that S. Bafill said that the Praelate representh the person of Iesus Christ And S. Gregory of Nazianzene addressing his speech to the Emperour sayth Thou holdest thy Empire with Iesus Christ with him thou commaundest on earth thou art the image of God I might more strongly alledge one thing which I haue from themselues for when the Popes Paule and Iulius the fift in their Bulls of the yeeres 1540. 50. speaking of their Generall sayd In illo Christum velut praesentem agnoscant was this with any purpose that they should vsurpe ouer theyrs this great title No questionlesse but to vse it as we see in the Coūsel of Trent where it is said that our Lord ascending into heauen Sess 14. ea 15. where it speakes of confession Sacerdotes sui ipsius Vicarios reliquit tanquam praesides iudices ad quos mortalia crimina deferantur in quae Christi fideles inciderint to giue them absolution And in another place when recōmending the poore to the beneficed men he addeth Sess 24. ea 8. where it speakes of reformatiō Memores eos qui hospitalitatem amant Christum in hospitibus recipere That is to say that they remember to be hospitals to the poore for entertaining them they entertained Iesus Christ Words vttered to excite charitie not to builde an Anabaptisme which the Iesuits seeme to ground vpon these wordes that they should acknowledge Iesus Christ in their Generall as Iohn Leiden the king of Anabaptists gaue out of himselfe and would haue had others to belieue it But because already I haue heereof discoursed at large I will nowe content my selfe onely to tell you this that their Generall taking vpon him the authority of Gods Vicar hath brought in a schisme and deuision betwixt our holy Father the Pope and him And although to maintaine this authoritie Montagnes his suffragans ayde him with all the places aboue alledged they breede withall their cunning another schisme of more dangerous effect then that for that Emperours Kings and Iudges may euery one vsurpe the same state And so at vnawares wee shall slippe into the heresie of the Lutherans who would equall Archbishops and Bishops to our holy Father whom notwithstanding in their seuerall iurisdictions we acknowledge the Vicars of God and yet they take not this title vpon them neither though wee yeeld it them it is a title which belongeth onely to the Pope a title which no honest and faithfull Christian can denie him and whereof he may be iustly iealous if any endeuour to rob him of it But whether wander we There is none but knoweth that they are in their seuerall charges the true creatures and deputies of God and that such since the time of the Apostles downe to this day they haue cōtinued There is none likewise but knoweth that the Iesuits are the Popes creatures if any should assume this title the Bishops haue most interest to challenge it yet they take it not vpon them but modestly leaue it to our holy Father and the Iesuit who deriueth his reputation from him will hee be thus immodest By the Counsell of Trent so much renowned in Rome there are many articles whereby the Bishoppes are restrained of many things the which our French Church thinketh to be groūded on ordinary right yet is it so orderd that they may be knowne to be Vicars vnder the holy Sea and yet shall vvee permit that these vnderminders of our Church shall vsurpe authoritie as immediate Vicars of God and not as Vicars of the holie Sea I confesse that ordinarilie we giue the terme of most Reuerend to our Cardinalls to those which are princes most illustrious Their generall Cōsistorie hath not the title of most illustrious as we see in the great Canonist Nauarre Aduertendum est sayth he quod per solam gestionem habitus Naua com de reg num 76. per vnum vel plures annos in illustrissimo societatis Iesu ordine non videtur fieri professio tacita You must consider saith he that by wearing the habit onely for one or more yeeres in the most famous order of the societie of Iesus a man is not thought to make secret profession Nauarre liued in Rome vnder Gregory the 13 did more honour to his hypocrits then we doe to the great venerable Consistorie of Cardinals which are Counsailers in ordinarie to the holy Sea Writing to Bishops we entitle them Reuerend Fathers in God and thinke herein we honour them sufficiently there is no Father Iesuit of the great vowe who hath not this title of a Bishop The Letter written to the king of Spayne in the troubles by our Sixteene Tygers of Paris speaking of Father Mathew a Iesuit termes him in three seuerall places the Reuerend Father Mathew And in a great part of the Booke there be added to the mention of his name these two Letters R. P. When we speake vnto our holy Father we say Your Holinesse when you speake to the Generall or other Superiour of this Order yea but vnto the meanest Father amongst the Iesuits he taketh his greatnesse much wronged if you vse not this terme Your Reuerence yet wee must say they encroche not vpon the authorie of the holie seate But why should they not impeach the authoritie of his holines sith they vsurpe and insult vpon Christ himselfe vnto whom onely our Christian Church permitteth Apostles Yet suffers the Generall his in some places to be called Apostles This is not to turne our holie Father out of his seate but to put Iesus Christ out of his throne This is not to be Gods Vicar but to belieue that he is God himselfe When Ismaell afterwards called the Sophi about the yeere 1503 attempted by putting the Easterne parts in combustion to ouerthrow the Estate by that means to equal himselfe with the Othomans Emperors of Constantinople he began first to alter and trouble the auncient religion of Mahomet pretending that hee would reduce it to a farre better passe alledging that Mahomet who neuer tooke vppon him higher title then the Prophet of GOD had a brother called Hali vvho brought in vnder the Banner of his Brother a Religion more austere whereof Ismaell tooke vppon him to be the Restorer And vnder thys plausible pretext hee made himselfe to bee called a Prophet as well as Mahomet altered the auncient forme of Turban among his owne people insomuch as they beganne to adore him as the true Image of God and resolutly to follow his aduertisements So that he assembled at the first a handfull of men after added to them multitudes and shortly after like another new Mahomet so encreased his Armie that he was followed with sixe hundred thousand men both horse and foote making the East to tremble And in these his proceedings so mingling religion with state conquered a great part of the Country which his posterity enioyeth vnder the great redoubted name of Sophi The comparisons
theyr way to Venice intending to trauaile to Ierusalem to acquite themselues of a vovve which they had made to visite the holy Sepulcher The Iesuit and I went toward Rome hee to yeeld account of his voiage and I to see the Iubile but especially to visite two great Prelates both of them bearing the name and qualitie of Fathers our holy Father Pope Clement the 8 a Father of concord vnion hauing by the trauaile intercourse of the Cardinall of Florence his Legate mediated a peace betwixt two great Kings for the which Christendome is greatly indebted to him the other father Claudius Aquauiua Generall of the Iesuits a Father or to speake more properly a Fountaine of all diuisions factions and discords as he who by his bookes set them first a-broche in Fraunce to the great damage and spoyle of our state God graunt that by the example of Tho. Aquinas frō whose house they say he is descended hee and his may heereafter learne the obedience loyaltie which a subiect oweth in dutie to his King To Captaine Ignatius Father and chiefe Generall ouer the Company of the Iesuits Father Souldiour where is thy Flaske Take vp thy dagger and thy blade This Authour pulleth off thy maske Of craftie vowes and cogging trade That Iesuits are right Preachers and therefore to be restored to their former place in Paris a scoffing Epigram written to Father Iames Commolet the Iesuite THE furious speech of a Tribune of Rome Perswadeth men to murder and commotion When roaring Commolet gaue out his doome In pulpet people mus'd at his deuotion Hee bid them kill theyr King his Realme annoy Hee stird vp many troubles euery where Rage in his mouth his Country to destroy This holie doctrine preacht the Iesuit there And sith his tongne doth ciuill tempests brew I bid this holy Tribune heere adiew To Henrie the fourth the most Christian King of Fraunce and Nauarre Great Henrie by this Epigram is told What course with Iesuits he ought to hold FINIS A Table or short collection of things contayned in all the Chapters of the three Bookes of the Iesuits Catechisme ¶ The first Booke AN Introduction to the Catechisme Chap. 1 What the foundation is of the Societie of Iesus which the common people call Iesuits Chap. 2 The censure giuen of the Iesuits Sect by the Diuines of Paris in the yeere 1554. Chap. 3 How at what time and by what sleights the Iesuits crept into Fraunce Chap. 4 The Decree of the French Church against the Iesuits in the assembly held at Poissy 1561. Chap. 5 Of the request preferd by the Iesuits to the Parliament The yeere 1564. to be incorporated into the Vniuersitie of Paris and how many sides made head against them Chap. 6 How the Iesuits were refused at Rome and by what cunning they were afterward receiued Chap. 7 Of the insolent title of the Societie of Iesus vsurped by the Iesuits and how many sundrie fashions they haue vsed to authorize it Chap. 8 That the Iesuits are called Apostles in Portugal and in the Indies and with what deceits they haue wrought it Chap. 9 The impieties of William Postell a Iesuit Chap. 10 The studies of great Ignace Chap. 11 That when Ignace and his companions came before Pope Paule the third they were plaine Mounte-banks and that the titles they gaue themselues were false Chap. 12 That we haue great likelihood to proue that the approbation of the Iesuits Sect made by Pope Paule the third is nothing worth Chap. 13 That the Oeconomie of our Church consists first in succession of Bishops Secondly in the auncient orders of Religion Thirdly in the Vniuersities and the Iesuits Sect is built vpon ignorance of all these Chap. 14 That no man can tell where to place the Iesuits among all the three auncient orders of our Church and that this is the true cause for which they neuer yet durst set in their foot into processions Chap 15 That without wrong to the holy Sea you may call the Iesuits Pape-Lards and their Sect Pape-Lardi that is Hypocrites and their order hypocrisie Chap. 16 Of the fabulous visions of Ignace and the miraculous fables of Xauier Chap. 17 Of Ignace his Machiauellismes vsed to set his sect a float Chap. 18 The conclusion of the first booke Chap. 19 ¶ The second Booke THat our Church of Fraunce and the Sect of the Iesuits cannot stand together Chap. 1 That the Pope authorizing the Iesuit at his first cōming neuer had any perswasiō that either he could or ought to inhabit in France Ch. 2 That it is against the first institution of the Iesuits for thē to teach all sorts of Schollers humane learning Philosophie and Diuinitie and by what proceedings and deuises they haue seazed vpon this new tyrannie to the preiudice of the auncient discipline of the Vniuersities Chap. 3 That the foundation of the deceipts of the Iesuits proceeds from the instruction of youth and why our auncestors would not that young folke should be taught in the houses of Religion Chap. 4 With what cunning the Iesuits enrich themselues by the spoile of their Nouices Chap. 5 That the craftie humilitie of the Iesuits in teaching youth hath brought the Vniuersitie of Paris to ruine Chap 6 That the Sect of Iesuits agreeth in many things with the heresie of Peter Abilard Chap. 7 That the Iesuit giues himselfe licence to bring into his Colledge children out of the bosomes of their fathers and mothers without their leaue Chap 8 Of the vow of the Iesuits which they call the simple vow Chap. 9 That it cannot be excused but that there is heresie and Machiauellisme in the Iesuits simple vow Chap. 10 Of the Iesuits engaging the authoritie of the holy Sea to excuse the heresie of their simple vow Chap. 11 That besides the heresie which is in the Iesuits simple vow there is also in it a manifest cooznage Chap. 12 That the Iesuits Prouincials take vpon them to discharge their inferiours of the simple vow in the same sort that their Generall doth Chap. 13 How the Father Iesuits vowing pouertie by their great and third vow make a mocke of God Chap. 14 That the Iesuits vow of Chastitie containes a new heresie and withall a briefe discourse of the title of Father which the Iesuits of the grand vow giue themselues Chap. 15 Of the vow of Mission and that by it the Iesuits mocke vs all and especially our holy Father the Pope Chap. 16 Of the blindfold obedience which the Iesuits owe the Pope which at this day impudētly they deny by their new books Chap. 17 What shifts the Iesuits vse to couer the impieties of their blindfold obedience Chap. 18 Of the wisedome of Ignace the Sottishnes of the new Iesuits A Dialogue between the Iesuit the author of this discoruse Ch. 19 ¶ The third Booke TOuching the Anabaptistrie which is found in the Iesuits vow which they make of blind obedience to their Superiours also that by the meanes
yet are we not thereby bound to keepe any yeerely coÌ„memorations of it Gent. Then are you starke fooles Ies Not so but very wise and deuoute for we are not like other men that ouercharge themselues with long Mementoes and are compeld to passe them all through with one Fidelium as wee say in the common French prouerbe To be short wee make too great a conscience of deceiuing our Benefactors Gent. See heere a new Church cleane contrarie to the old Well yet let vs goe forward You tolde mee euen now that you make three vowes of Pouertie Chastitie and Obedience Nowe amongst the least of many nouelties deuiding you froÌ„ vs you haue 3. vowes in shew coÌ„mon with other religious persons Ies Our 3. vowes varie much from theirs Gent. Wherein Ies The first of our vowes is called Simple the two other Sollemne Gent. I beseech you decyfer your doctrine that I may vnderstand it for to say truth this is high Dutch to me Ies You must know that in these three vowes we promise Pouertie Chastitie and Obedience as other Religious Orders doe but true it is that in the vowe Simple there is a peculiar streine by meanes whereof for so much and so long as we are there appointed we may be maisters of worldly goods and take vp successions as well in a straight line as collaterall Moreouer although in respect of a religious state it is not in any of our own powers to giue ouer our companie yet after one hath made aboade with vs ten twenty or thirtie yeeres more or lesse our Generall may absolue him and send him backe franke and free discharged from his vowe to his owne house to marry if he will Gent. Good God what manner of vow is this Ies Such as Pope Gregorie hath confirmed to vs. It is not strange to me to finde it so strange to you for the great Canonist Nauarre the chiefest of all the Doctors in matters of the Canon-law speaking of this simple vow giues it the name of Great and Maruailous Gent. He might rather haue termed it Miraculous because it lodges ritches and pouertie together in one subiect a thing impossible by common course of nature And that which amazeth me the more is that your Generall can release a religious person when he thinkes it meet This in our Christian religion was neuer practised Ies None but the Iesuits may doe it Gent. What is your second vowe which you call Sollemne and is as I suppose the first of the two sollemne ones Ies Wee doe nothing in that that doth smell of noueltie more than in the simple onely from the time a man enters into it he looseth all hope of succession or returne to his house and is brought within coÌ„passe of all other religious men professed Gent. Before we proceed to that great sollemne vow which is your third I would faine learne of you some other particulars of your Order Seeing you reade Lectures of Humanitie Phylosophie and Diuinitie not onely to your owne company but to all strangers that repayre to you I doubt not but that such as come in among them are not all alike appointed to their studies for charitie begins with it selfe also that to make theÌ„ Priestes which shoulde bee your intention they must heare theyr course Ies You deceiue your selfe Wee receiue an infinite company that can neither reade nor write nor are any way fit for studie afterward nor yet to be priested whom wee call Lay-brethren appointed onely to take care of our prouision when wee stande in neede Gent. These be voluntaries like the Oblates Mias-Monkes conuerts of other religious orders which are but halfe Monkes whom the people call Halfe-hoods Ies Yet you are awry Our Lay-brethren are precisely of our Order like the others as well of the vow Simple as of the first sollemne Vow Gent. Neuerthelesse they professe ignorance like the Lay-brothers among the Friers of Italie Jes The very same Gent. What a mingled religion is this built with such variety of stones Blessed God what would all those good old Doctors say whose sanctimonie hath placed them in heauen if they should returne into the world againe and see thys Familie ruâ—e the roste ouer the greatest part of our Church Goe to let vs talke if you please of the great sollemne vowe which is the last Jes That is the perfection of our worke For in it beside the three substantiall vowes of other religious persons wee make a fourth in particuler to our Father the Pope which wee call the vowe of Mission vvhereby if it please his holinesse to send vs to the Turkes Pagans Heretiques or Schismatikes to conuert them or to bring them to the Christian fayth wee are bound to obey him without reward taking neyther gold nor siluer to defray the charge of our iourney Gent. A very pure and holy deuotion if it be well imployed But what true records haue you that can giue vs sound testimonie of your exployts Ies Let it suffice you that an account thereof is kept in Rome When the great vowe is made which is the very cloze of all our vowes then we begin to be cald Fathers a dignitie incoÌ„municable to all the rest Yet is there so much humilitie among vs that as soone as wee become Fathers we are wedded to so strict a pouertie that we cannot possesse any moueables in generall or particular but are bonnde to begge our reliefe from doore to doore not by the ministerie of brethren conuerts as the other foure Orders of Mendicants doe but by men of most note among the Fathers Gent. Loe here a vowe impossible to be imitated The more you are magnified aboue your fellowes the more submission and pouerty you take vpon you When you are qualefied for Iesuits as true imitators of the Apostles doe you thinke the Apostles by profession went a begging If you be of that mind it is an oppinion heretofore condemned by the Church Ies Doe you take it to be euill that from the abundance of our new zeale wee should adde some-what to theyr auncient charitie Aduoc. This question is from the purpose pardon me if I interrupt you you neuer yet sawe a Iesuite beare a wallet vp and downe the streets Ies Our state is not worse then the Foules of the ayre which liue by the grace of God distributing his Manna to euery man according to his will as he did in the old time to the chyldren of Israell Gent. You pay vs with very good coyne I accept of it sithence you are so content Doe you containe your selues within the bounds of your three vowes of Pouertie Chastitie and Obedience Ies No for we will not like Atheists diuorce state affayres and Religion we thinke all things shall goe well for the glorie of God the saluation of our owne soules when these be ioyned together Gent. What a hotch potch of new doctrine doe you bring vs now And to say the truth neuer was any thing better spoken then that
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
lessons euerie day but that which is much more when you consider that he was compeld to craue almes at mens houses for his reliefe his dinner was not readie for him To quite himselfe of this inconuenience he was forst to serue a Colledge a state wherein he might more easily find sustenance for his bodie but not for his soule for being come out of a hospital from a kind of beggerie to seruice neuer doubt but that he was employed in the most base and vile offices of a Colledge seruant which are to make the beds to sweep the chamber to brush his Maisters apparrell and to beate out the dust to hang the pot ouer the fire to runne fr wine to wash the dishes and other small duties depending vpon this charge Iudge you what breathing time hee could haue for his booke In fine during these 18. monthes he made many voiages in the vacations as well into the Low-Countries as into England to recouer exhibition I would be very glad Maffee should tell mee what time of vacation was giuen vnto the Schollers for it is newes to me These voyages coulde not be made but by long iournies by a foote-man driuen to begge his liuing and the very cut ouer the Sea to passe into England is somwhat to be considered Put all these circumstances together howe much time had he left him for his Grammer studies of the 18. monthes at the end whereof they make him leape with a pitch-forke into Phylosophy which was vnfit for it and beyond all hope he grew a great Phylosopher and afterward a profound Diuine Such Schollers as haue past the streights of Grammer and Rethorique haue thereunto ioyned the reading of Oratory Historiographers Poets Greeke and Latine become in fiue or sixe yeeres space hardly able to enter the course of Phylosophie and would they haue vs thinke this man who neuer had sixe monthes free leysure to learne his Grammer among chyldren becam a great Phylosopher All these things giue the lye openly to this hystorie For the same man during the time of the three yeeres a halfe of his course was put into the Inquisition beefore Fryer Mathew Ory Inquisitour of the fayth And he was to be whypt in the Hall of the Colledge of S. Barbe by the hands of Maister Iames Gouea Principall of the house Maff. lib. 1. cap. 20. Rib. lib. 1. cap. 3. vpon the complaint of Ma. Iohn Penna his Tutor because he put his fellowes out of theyr ordinarie course of studies And I know not with what emptie shewe of holines he peruerted the excellent state and discipline of that Schoole Ribad lib. 2. cap. 3. saith Ribadener Furthermore in the three yeeres of his course he intangled in his net one Faure Xauier Lainez Salmeron Bobadilla Roderic his first companions or rather to say truth his first Disciples with whom he afterward made the first stampe of his Societie at Montmarter I learne all this specially of Maffee yet is this braue calculator so vnaduised to tell vs that to make himselfe capable of Philosophie hee forgot all the old illusions of the diuell to giue himselfe the better leasure to studie without consideration calling that the diuels illusion which Ignace auouched to be deuotion Lay aside his Philosophie and call to mind his studie in Diuinity He proceeded Master of Arts in March 1532. then he fell into a long and tedious sicknes by the Phisitions counsell he changed ayre and went into Spayne in the moneth of Nouember 1535. Can you make him a great Diuine in three yeers which neuer laid any foundation in Grammer or Philosophie And to shew you that he was a great Asse I meane in respect of all kind of learning and not concerning the wisedome of the world wherein no bodie came neere him this is couertly acknowledged by the Iesuits themselues who feed you with no fables When Painters draw the picture of S. Hierom they lay a booke open in his hands to shew he was a man reputed the most learned of all our Church Doctors And when the Iesuits represent the figure of their Ignace they giue him a paire of beads in his hand in token of his ignorance for vpon these silie womeÌ„ say their praiers which can neither read nor write So shall you find him portraied by a sweet Ingrauer before a Crucifix in the forehead of Ribadiners booke printed at Lions by Iames Roussin in the yeere 1595. Reue de la Fon with a kind of synceritie of conscience a matter very familiar with him â—â—n lib. 1. cap. 38. frankly acknowledges the like when he saith That neuer any disgraced Saint Anthonie nor Saint Frances nor the Apostles a speech surely worthie of so deuout a Iesuit to set the Apostles behind hind Saint Anthony and S. Frances Were the Apostles studied saith he they drew their Diuine knowledge from the holy Ghost also Ignace fet his from the same holy Ghost though it were lesse in quantitie yet was it deriued from the same fountain And trust me I know in good earnest that Fon is a conscionable man to auouch his Ignace to be learned like Saint Anthonie who gloried that he knew nothing It is not so with Ignace of whom I take hold for his ignorance but with these two ignorant Iesuits Maffee Ribadiner which would make vs beleeue he was a great Philosopher and Diuine not considering that by publishing this in grosse they belye him by retayle in reckoning vp the parcels of his studies Neuerthelesse I would euerie man should vnderstand after what fashion the holy Ghost was lodged in Ignace and his companions when they put vp a supplication to Pope Paul the third for the approbation of their order CHAP. 12. ¶ That when Ignace and his companions came before Pope Paul the third they were plain Mounte-banks and that the titles they gaue theÌ„selues were false WHich way soeuer I turne me I find nothing but trecherie in this Iesuiticall Family euen from the beginning of their order when Ignace his fellowes preferd their requests to Pope Paul the third for the authorizing their holy company to take the name of Iesus the promise they made to him was to bring the heretikes backe againe into the bosome of the Church and to conuert the Turks and other miscreants vnto our faith A worke that not onely required they should bring a willing mind with them but sufficiencie and capacitie to performe it For this cause they were euer carefull not to be counted simple schollers for then men would haue mockt them and neuer haue called them Diuines They were too weak to grace themselues so far hauing no ground therfore after a smoother manner they tearmed themselues Maisters of Arts not of Spaine or Italy but of the great famous Vninersity of Paris And in the neck of it they added that they had studied Diuinity many yeeres The Pope to be resolued what fruite this newe order might bring forth committed the matter to
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
religion in you you haue no power at all to reuoke your vow made alreadie vnto God the place the day the misteries the Church twise or thrise frequented the things you bring with you bind you without hope of dispensation As for me I neither wil nor can dispence with you the law of God and the Gospell our canonicall constitutions my fayth my religion the vniuersall Church whereof I am the head forbids mee Howe thinke you would not Pope Paule haue flatly reiected them if hee had beene aduertisd of theyr false degrees and their fained studies of diuinitie and of their vowe made at Montmarter seeing there belongs much labour to gaine it before it be consented to Heereupon I doubt not but that their order beeing receiued and allowed by a manifest surprize and obreption theyr authorising is voide Consequently that all that is built vppon thys foundation is of no effect or validitie That the Iesuits let them fortifie themselues as much as they will by the Bull obtaind of him successiuely after the first of the yeere 1540. seeing the roote it selfe it rotten the tree can beare no fruite at all Hetherto I haue shewed you what an Asse Ignace was and what notable lyers hee had to his companions men altogether ignorant in diuinitie I will nowe make plaine to you that theyr sect which they call the societie of IESVS stands vppon ignorance of the antiquitie of our Church CHAP. 14. ¶ That the Oeconomie of our Church consistes first in succession of Bishops secondly in the ancient orders of religion thirdly in the Vniuersities and that the Iesuits Sect is built vpon the ignorance of all these NOt only the religious orders allowed by our Church but true Christians by what name or title soeuer they be called are not of the Iesuits Sect Christian humilitie forbids vs to speake so proudly but follow our Sauiour and Redeemer Iesus Christ after whose example and his Apostles we ought to frame our life as neere as we can that of his great infinite mercie he may take pleasure in vs. Ignace a very nouice and young apprentise in the holy Scriptures made choise of nine companions as raw in these matters as himselfe They bringing in their Sect imagined themselues euerie way to be coÌ„formable to the first grounds of the Primitiue Church for this cause cald themselues the Societie of Iesus Let vs then examine what were the first second third sort of plants by which our Church grew and what the Iesuits institutions be that by matching confronting the one with the other we may iudge of ther title they attribute to themselues this partiall and arrogant name of the Societie of Iesus aboue all other Christians When our Sauiour was to ascend vp into heauen he commaunded all his Apostles to haue a care of his flocke This charge was three times giuen in particuler to Saint Peter as to the rocke vpon which he had before promised to build his Church After that hauing cast the fiery flames of his holy spirit vpon them their whole intent and purpose was to sow the seeds of his gospell ouer all the world Their ordinarie seat was at Ierusalem from whence they sent foorth at the beginning heere one and there another of their company into diuers parts of the East which after their trauell came backe againe to giue vp an account of their labours in a course held by them And although Saint Iames were by common suffrages chosen saith Iustus particularly to be gouernour of the Church of Ierusalem yet had Saint Peter superintendance and generall primacie among the Apostles which was not taken from him And in the whole historie of their acts written by Saint Luke the principall miracles were done by him and the generall rule of this holy company was put into his hands Among them were many persons deuoted to religion some cald Bishops some Priests of the Greeke word that signifies Elders This we learne of Saint Luke chap. 15. 16. of the Acts and in the 20. following Saint Paule who taking his leaue of the Ephesians in the end of the Oration made to them cals them Bishops whom he named Priests in the beginning T is true that this gouernment continued not long among them in so much that as well for the good of the Pastors of the Church as for the flockes the seuerall charges of seuerall prouinces were giuen to such men as were most fit they were called Bishops and to men of meaner gifts were committed Townes Villages Parishes These the Church cald Priests who exercised their ministerie by the Bishops authority they were in time cald Curates you may see a verie faire picture of all this antiquitie drawen by venerable Beda Sicut duodecem Apostolos formam EpiscoporuÌ„ praemonstrare nemo est qui dubitet Bede in 10. ca. Lâ—c. sic hos septuaginta Discipulos figuram presbyterorum id est secundi ordinis sacerdotes gessisse sciendum est Tametsi primis Ecclesiae teÌ„poribus vt Apostolica scriptura testis est vtrique Presbyteri vtrique vocabantur Episcopi Quorum vnum sapientiae maturitatem alterum industriam curae pastoralis significat As no man doubts but that the twelue Apostles represented the state of Bishops so must you vnderstand that the 70. Disciples were a figure of the Elders that is of Priests in the second place although as the holy Scripture testifies both sorts of Priests the first second were in the Churches infancie cald Bishops yet the one of them signifies soundnes of iudgement the other pastorall trauell in his Cure I haue quoted the words expresly to bewray the ignorance of a new Iesuit which affirmes Fon. ca. 27. that Bishops and Priests were at the first both equall herein renuing the heresy of Aerius Our Church general Fuseb lib. 3. Eccle. Hist ca. 1. 4. rested fifteene or fixteene yeeres in Hierusalem which was the common resort of all their missions And after the Apostles chose diuers prouinces to themselues and bestowed the others vpon Bishops among others the prouincè of Aegypt was allotted to Saint Marke Saint Peters scholler his Sea was establisht in Alexandria the eight and fortith yeere after the natiuity of our Sauiour that is about fourteene yeers after his ascention Lo here the first plant of our Church wherein you may gather agreeably to the course of times the primacie and authoritie of the holy Sea of Rome the Patriarches of Constantinople Alexandria Antioch and Hierusalem the Archbishopricks Bishopricks the particular Rectories and Curates of Townes Burroughs Villages The Church continued long in this state but afterward the extraordinarie persecutions of some Emperours draue them to flye into the Deserts to saue themselues from those cruelties where beyond all expectation of the common people they deuoted themselues by vow to a solitarie life Their Patrons were two great Prophets Plias in the old Testament S. Iohn the Baptist in the beginning of the