the same cryme but acknowledgeth his fault accuseth himself from tyme to tyme seeketh not to perswade any and finally doth nothing but of meere frailtie The fifteenth deuise of the Hugonots is to charge those who defend the Iesuits of being addicted to the Spaniard For which cause my Author taketh vpō him to examine the ground of this deceiptfull obiection Wherfore saith he if this proceedeth from being Iesuits the Societie began in France in the Colledge of S. Barbara which is in the Vniuersitie of Paris Yf it be in respect of their being Religious men euery man seeth that there are many other besides them Yf in respect of France they in that Countrey are French-men and there is no reason why a French-man should not loue his nation as well as any Spaniard doth his or as well as the Portughese German Italian English those of Iaponia and Perù doe theirs Yf in regard of the three Religious vowes they are common to all Religious orders euen to the Knights of Malta Yf in respect of the fourth which is peculiar to them that belongeth lesse to the Spaniards thē to the Antipodes for it concerneth only their missions among Infidells and the conuersion of other lost Soules Yf this imputation be laid vpon their Rules they are commanded by one of them expressely to loue and respect all Nations in our Lord alway giuing the chief place euery man to his owne as the rule of well-ordered charity doth require If their functions be obiected these are as profitable more necessary in France then in Spayne neyther can any of them be attributed rather to Spayne then to any other Nation besides that many other principall persons do preach teach and confesse who notwithstanding are not accompted Spaniards Yf the reason be for that the Society hath one Generall the Carthusians and the Dominicans haue but one during his life in like manner Yf because he is not a Frenchman those of other Orders are no Frēchmen neyther Yf because he is a Neapolitan sonne to the Duke of Atri and great Vncle to the Duke who now is he is not therefore a Spaniard Yea his most noble house hath been alwaies allied to those of France witnesse the Countesse of Chasteau-Vilain his Neece Yf they obiect that heretofore the Society hath had Spanish Generalls since the time of B. F. Ignatius who was the first and of Nauar there haue been but fower two Spaniards Fa. Laynes and Fa. Borgia who before had beene Duke of Gandia the third Fa. Euerard Mercurian who was borne in Liege Fa. Claudius Aquauiua who now liueth and is an Italian as hath beene said But supposing that they had all beene Spaniardes that they were so still and should be soe hereafter were this any greater cause for Frenchmen to complayne of the Society then Spaniards Italians and other Nations haue to be grieued that there be three Generalls of diuers Orders in one only Prouince of France But perhaps they will say that the King of Spayne is a great benefactor of the Society notwithstanding the truth is that neither this King nor his Father nor any of his Predecessours Kinges of Spayne did euer found one Colledge for the Society And if any will suspect that at least he alloweth some pensions the contrary is manifest For since that the Society refuseth any recompense for their labours and functions it can much lesse admit any pension And noe man aliue is able to proue that euer any French Father receyued a penny from the King of Spayne Finally no man can deny but that the late King Henry the fourth fauoured the Society exceedingly bestowed great benefits vpon them had great confidence in them and obliged them in all respects to loue him so that it is hard to say whether of the two calumniations chiefly contayned and inculcated in the Anti-Coton be greater That the Society teacheth any doctrine different from that of the Catholicke Church or That they should haue any hand in the late Kings death Lastly my Author sheweth that there is noe cause why Spaniards should be so odious to Frenchmen since that they are good Christians and Catholicks aswell as other Nations and there is now no warre but peace betwixt these two nations sending their mutuall Embassadors one to another calling one another brethren their Subiects hauing free traffique among thēselues And if this hatred ariseth from any thing that is past there want not the like occasions with others who notwithstanding are not thus inueighed against nor ought to be although they differ also in Religion Wherefore this can proceed from no other ground but from the malice of the Diuell himselfe who is the Father of all diuision and seeth very well that the good and quiet of the Catholike Church depēdeth in great part of the vnion betwixt these two puissant Nations A BRIEFE Relation of F. Cotons and the Societies proceedings togeather with a Chalenge to the Hugonots and a Supplication to the Queene Regent §. VI. FOr conclusion of this whole discourse I haue reserued these three points which my Author handleth vpon different occasions and in diuers places First then cōcerning Fa. Coton he saith that he is a Christian a Catholike a Priest a Religious man who goeth to Confession and hath celebrated the holy Sacrifice of the Masse euery day for these eighteene yeares he hath beene of the Society 27. yeares and more in which he hath studied Rhetoricke Philosophy Diuinity the languages Mathematiks and since he hath also taught Humanity Rhetorick and moral Diuinity and preached in many of the most principall Cittyes of the Realm He hath often disputed both by word and writing with diuers Ministers and other Hugonots He hath assisted in the conuersion of many especially in three Prouinces and that in great number and since his being at the Court he hath laboured in the reduction of the Earles de Lauall de Castelnau de Mainuille de Vassan de Chaumont and many other he was sent for thither by the late King when he thought nothing lesse being at that time in Auignion his conuersation his learning and his manner of life were so agreeable and pleasing to his Maiesty and his Counsell that he did not onely retayne him at the Court and in his retinue but also made him his Preacher and afterward his ordinary Confessarius His sermōs discourses and proceedings were so farre from being tedious to the late King that he desired to haue him alwaies in his sight and company in so much that he made choice of him to heare the generall Cōfession of his whole life and did alwaies vpon euery occasion prayse honour commend him defending him against all his aduersaries The whole Court will testifie that nothing was euer obserued in his manners or doctrine which might offend or scandalize any When he was healed recouered of the blow or stab which was giuen him it pleased his Maiesty to say vnto him You had neuer a better blow
would make the simpler sort belieue tha Fa. Coton had only affirmed that their Kings had those priuiledges in France it self wheras it is euident that those wordes in France haue not referēce to the priuiledges but to the Kings themselues And besides my Author sheweth that he could not speak properly in any other māner because to say our Kings of France is noe very good French if he had only sayd our Kinges it had beene to generall and might haue been wrested by a malicious Aduersarie to other Kings aswell as to those of France The eleuenth the same carping humor which they vse in misinterpreting and wresting to a contrary sense the writings of Catholickes they practice no lesse in calumniating their actions As for example wheras Fa. Coton was beloued by the late King they say that he had bewitched him He was his Confessarius that is in their interpretation a flatterer He was his Preacher that is he praised him The King heard him willingly so many yeares that is say they he kept others backe He esteemed his spirit wisdome and eloquence that is in their opinion F. Coton spake ill of all and murmured against others The King would haue him with him at his meales in his Coach and when he went to walke this they interprete that the Father intruded himselfe euery where The King did willingly see his writings read somtimes a Manuall of Praiers which he dedicated to the Queene this say they was to flatter God and to bring him a sleepe with wordes that sauour of his quean The King tooke pleasure in his discourses proposed to him diuers questions out of which they inferre that the Father was a man of incredible impudēcy The King did willingly see him at al times and in all places as well after so many yeares as in the beginning which they call to be tyed to the Kings girdle to assiege his spirit The King denied him nothing that he demaunded the cause wherof in their iudgment was because he would take no denyall The King was very beneficiall to the Society aswell in respect of the affection which he bare to the whole Order in generall as in regard of Fa. Coton in particuler which they would haue to be by reason of F. Cotons extorsion and importunity The King founded them Colledges and gaue them meanes to liue for which cause they compare the Society to a Canker which alway gaineth ground The K. permitteth them to haue a Nouitiate in the Suburbs of S. Germain by which they vnderstand an inclosure wherin a Citty may stand The Society haue more Schollers then others haue the cause therof say they is for that they take nothing for washing and candles Their Sermons are frequented with great concourse because in their interpretation they seduce the people and preach sedition Many goe to them for the resolution of their doubts or to confesse their sinnes the reason of this say they is because they get whole inheritances into their hands They are beloued of the Princes which these men calumniate saying that Fa. Coton maketh himselfe their fellow They are mantained by the Nobility Parlament other Magistrats of France for which cause the Hugonots say that they haue their Schollers and disciples in all places They are sent by God to represse heresie these men answere that France was Catholicke before the Iesuits were in the world they say not that France was not so infected with heresie before themselues They are learned and skilfull in all languages and sciences for this cause in the iudgment of some that is of the ignorant or malicious they will destroy learning They are vertuous and for all that the heretiks haue raised inuented and published against them they could neuer prooue any thing hitherto and therfore are inforced to say that they dissemble and to call them hypocrites Finally they esteeme that which is white blacke that which is sweet sower and that which is good and cōmendable in the opinion of others is naught and detestable in theirs The twelueth deceipt which the Hugonots vse is to call those seditious which answere them and to calumniate such as maintaine the accused terrifying their friends and reprehending them as though they were the occasiō of all the inconueniēces which come by seditious writings And in this many Catholiks are much misled being vnacquainted with the humor of hereticks who like to their Maister the Diuell vse to fawn and yeeld to those who are at defiance with them and resist them manfully but assault those fiercely whom they see moderate or fearfull Which was the cause that the ancient Fathers S. Iustin Tertullian S. Athanasius S. Chrysostome S. Hierome S. Tho. of Aquin S. Bonauenture wrote so many learned and earnest Apologies in the defence of Christian Religion and Religious orders And surely it is very strange that any should thinke much at the answers of the innocent party hauing beene prouoked by so many false calūniations and bitter inuectiues Of which we need go no further for an example then to that which passed in Paris before F. Coton wrote his Declaratorie Epistle The thirteenth is that so soone as any Minister hath set forth a booke fraught with lyes deceipts slanders it serueth for many other to write vpon the same subiect with any little alteration or addition And of this my Author produceth many exāples both of former times at this present For after the Anti-Coton came out diuers other Pamphlets here in Paris to the same purpose which my Author briefly examineth in 5. or 6. leaues But I find nothing worth the mentioning except I should tell you that they raile bitterly against a certaine Gentleman called Monsieur de Courbouzen Montgomery a man of great valour wisdome desert who hath lately forsakē the Hugonots after long disputations with them insomuch that none of them dare encoūter with him any more But he glorieth esteemeth it a great honour to be thus abused and hated by Gods enymies The fourteenth obseruation which my Author maketh is that the sinnes transgressions of the Hugonots ought not to be so little esteemed among Catholikes so that when they eate flesh in Lent laugh at the holy Sacrifice of Masse raile at the Pope break Images or teare pictures burne Reliques taking the Reliquaries to themselues and commit such other abuses incidēt to their deformed Religion many make light of it in a manner think it lawfull for them to doe these thinges because they are Hugonots wheras the truth is that an Heretike sinneth more in comitting these things then if he were a Catholike Which appeareth plainly in the sin of Rebellion Treason where he who not only reuolteth against his King but maintayneth also that his Rebelliō is iust seking to draw others after him teaching that all those are in euill estate who will not ioyne with him in that wicked action committeth a far greater offence then another who falleth into
THE COPIE OF A LETTER SENT FROM PARIS TO THE REVEREND FATHERS of the Society of IESVS who liue in England CONTAYNING An Answere to the calumniations of the Anti-Coton against the same Society in generall and Fa. COTON in particuler Ioan. 8. Veritas liberabit vos The truth will deliuer you IOHN MORRIS Permissu Superiorum Anno M.DC.XI THE PRINTER TO THE READER HAVING had this Copy imparted vnto me by a very good friend I would not gentle Reader depriue thee of the pleasure profit which thou mayst reap thereby especially since that the contents therof be no other but such as are already published in print For which cause also I doubt not but that the Reuerend Fathers to whom it is directed will take this my labour in good part hoping that it will be no lesse pleasing to them then to others And it may be that this printed Copy may come sooner to their handes then the Letter it selfe at least it will saue them some labour which otherwise they could not easily haue excused for the satisfaction of such as no doubt would be desirous to haue a sight of this discourse which as thou wilt see by the perusing therof is an exact and complete confutation of the Anti-Coton And that nothing may be wanting I haue thought good to follow my friends aduise and to tell thee briefly in this my Preface that the Translator of the Anti-Coton into English hath shewed himselfe no lesse false foolish then the French Author thereof For he will needes take vpon him to adde Fa. Becanus to those which the other alledgeth in proofe that the Society teacheth it to be lawfull for particuler men to kill Princes because he nameth Fa. Mariana among the rest vvhereas it is manifest that Fa. Becanus expressely affirmeth in that place that a Tyrant in respect of his gouernment onely cannot be flayne by any And this he affirmeth to be the doctrine of the vvhole Society yea and of Fa. Mariana also though he aftervvard varieth from the rest in the explication of some particuler poyntes as thou maist see in this Letter which I present vnto thee That likewise which the same Translator produceth out of Fa. Gregory de Valentia is no better since that this Father expressely affirmeth that only the Cōmon-wealth may restrayne and impugne such a Tyrant vvhich is not to range him as the Translatour saith in the Catalogue of common murtherers theeues whome not onely the Common-wealth it selfe but euery particuler Magistrate officer may apprehend and punish And this shall suffice at this time for I will not enter into that other discourse vpon vvhat occasion the Canon of the Councell of Constance against Tyrannides was enacted Certaine it is Art 15. 17. Wickliff in fine Cōcil Cōstant that VVickliffe and Husse affirmed That there was no authoritie in ciuill Lords and Princes when they were in mortall sinne that the people might at their pleasure and according to their iudgment correct and punish them if they did offend But I will detayne thee no longer from the Letter it selfe TO THE REVEREND FATHERS OF THE SOCIETY OF IESVS who liue in England REVEREND and my dearest Fathers I hope you thinke me not so vngratefull as to be vnmindfull of the great charity and kindnesse which in diuers occasions I haue receiued from many if not from all of you and therfore am bound not only to honour your Order in generall which is common to all Catholikes but also to reuerence and gratify your persōs in particuler as one who desireth to enter into the nūber of your most especiall friends children Since my cōming into these parts which as you know is not long I haue still byn seeking for a fit occasiō to send vnto you but partly the difficulty of the times much more my want of meanes hath hindred me Now I meane God willing to ouercome both and to send you some notes taken out of a French Booke written by one of your Fathers in defence of them all and namely of F. Coton who as you know was lately most bitterly inueighed against by a namelesse aduersary in a booke called Anti-Cotō which as I haue vnderstood was also translated and published in English I do not send you the French booke it selfe because I know not whether all of you vnderstand that language or no and besides I am more then halfe perswaded that you shall see it shortly in English though neither my leisure be so great nor my French so good as to set vpon it Wherfore I write this only by the way of newes and yet I meane at least to touch all the matters of most importance And to that end haue thought it best to propose vnto my selfe this method first to treate of that which belongeth to doctrine Secondly to bring the solutions to the personall obiections against your Fathers in generall Thirdly to come to Father Cotō in particuler Fourthly to say a word of the Hugonots doctrine and proceedings Fifthly to adde certaine obseruations which in this booke are proposed to the French Catholikes and to me seeme no lesse necessary for our English And lastly to conclude with some part of that which this booke containeth in the commendation of the Society togeather with my authors challeng to the Hugonots his supplication to the Queene Regent for the clearing of all calumniations But first of all I must tell you that hitherto we can heare no newes of the Author of the Anti-Cotō and it is generally thought he will not be so good as his word to manifest himselfe vpon the comming forth of this answere He is commonly supposed to be an Hugonot and some interpret those 3. letters P.D. C. to signify Pasteur de Charanton which is the Minister of a place nigh to Paris The dedication of that Booke to the Queene Regent was ill taken though as my Author well noteth pag. 6. it is no new thing for Caluinists to make Catholike Princes seeme to fauour their heresies for which cause Caluin himselfe dedicated his Institutions to King Francis the first and Beza placed the picture of his Maiesties Mother of happy memory among his renowned personages But how displeasing and distastfull this Pamphlet was to the Queene Regent and her whole Counsell may appeare in part by the punishment inflicted vpon one Antony Ioalin Pag. 310. prior edit as is to be seene in the sentence of his condemnation by which he was adiudged to be brought forth in his shirt and to kneele bareheaded with a rope about his neck houlding a torch of two pound weight in his hand and kneeling in this manner to tell declare with a loud intelligible voyce that he had maliciously wickedly cast about in many places of this Citty of Paris certaine printed papers and leaues taken out of a pernicious and maligne booke intitled the Anti-cotō to trouble the quiet of the sayd Citty and to raise tumults and
cases I omit his carping at the word profane which the Cardinall vseth once Pag. 185. insteed of lay because the emphasis and force of his speach argument did so require as likewise that he affirmeth that Kingdomes are only humane Institutions and of the law of nations by which he onely signifieth that they are not immediatly instituted and ordayned by God Pag. 78. The last obiection which the Anti-Coton bringeth against your doctrine in this first point is taken out of your rules or rather out of the Epistle of Blessed Father Ignatius which commonly goeth printed with them in which he willeth you to take the commandment of your Superior as it were the voyce of Christ. To which my Author answereth that if he had read that which followeth in the same place he should haue found that S. Paul gaue the same counsaile to all secular seruants in these wordes Seruants be obedient to your Lords according to the flesh with feare and trembling in the simplicity of your hart as to Christ not seruing to the eye as it were pleasing men but as the seruants of Christ doing the will of God from the hart with a good will seruing as to our Lord and not to men And for the other clause which is alledged out of the same Epistle where your B. Father exhorteth you to obey your Superiors without any search or inquiry my Author reciteth one place out of the same Epistle and another out of your Constitutions where there is an expresse exception made that you must not obey your Superiors in any thing that is sinne though S. Paul thought it not necessary to explicate that circumstance which is allway necessarily to be vnderstood and supposed And thus it is plaine that Princes are in no danger by this meanes except any will moue that question which Anti-Coton was not ashamed to aske whether the Iesuits were bound to obey their Superiors Pag. 175. if they should commaund them to lay violent handes vpon the King To which my Author answereth that this is an vnciuill demaund and morally impossible and therefore vnworthy to be proposed by any honest man to such as are religious and yet he addeth that though the Superior should commaund this a thousand times he were not to be obeyed but to be accused and denounced to the Magistrate Thus you see how friuolous the obiections of Anti-Coton are in this point Instruct Sacerd. p 87. seq l. 5. c. 6. n. 16. 17. But my Author not content to haue answered them all thus particulerly alledgeth diuers places out of the authors of the Society to shew the contrary as Card. Tolet who teacheth that no man by his owne authority may kill any other and much losse a King To. 3. disp 5. q. 8. punct 3. Salm. to 13. in illa verba Omnis aenima c. Leon. Less l. 2. de iust iure cap. 9 c. Inst moral part 2. lib. 12. c. 5. De iust commut tract 3. disp 6. n. ◠how wicked soeuer he be yea though his gouernment were altogether tyrannicall And the same is affirmed and proued by F. Gregory of Valentia Salmeron and Leonardus Lessius and finally F. AZor goeth further teaching that no tyrant though he be an vsurper can be slayn in this manner which he doth not only proue by the authority of the Councell of Constance and by reason but also alledgeth F. Lewes Molina another of your Society for the same and answereth to the contrary arguments And finally this my author bringeth a prohibition of your most Reuerend F. Generall for any of the Society vnder great penaltyes to teach that it is lawfull cuicumque personae quocumque praetextu Tyrannidis Reges aut Principes occidere for any to kill Kinges or Princes vnder any pretence of Tyranny And this shall suffice for this first doctrine Concerning the second there is not much to be sayd for there neither is not can be any thing obiected against your Fathers about the secret of Confession which is not cōmon to all other Catholike Doctors For which cause my Author willeth Anti-Coton to informe himselfe of the opinion of the Sorbon which he alledgeth and if he findeth it to be different from that of Bellarmine and that any Doctor eyther of the Sorbon pag. 34. or of any other Vniuersity haue written otherwise he may boldly condemne him with all the Iesuits Wherfore I will passe ouer this poynt with only reciting the answer of Rauaillac the Assassinat to the Commissaries when they told him that he was so much the more miserable if he had taken that wicked act in hand without the counsaile or knowledge of any to which he replyed pag. 153. that the cause why he declared not this his pernicious intention to any Priest was because he was certainly perswaded that if he had manifested his purpose conceiued against the King it had byn the Priests duety to haue seased vpon his person and to haue deliuered him into the Magistrats hands because they are bound to reueale such secrets as cōcerne the publike good And this was the occasion that he would neuer open it to any fearing least he should haue byn as soone put to death for the will as for the fact it selfe Out of which my Authour inferreth that they prouide very euill for the safety of their Princes who make the cōmon people belieue that their Confessors must reueale their cōfessions if they cōteine any thing belonging to treason for by this means they take away one of the greatest hinderances of such impious designes And if we ioyne to this the earnest endeauour of those who wil needs perswade the people that the Iesuits and many other Catholike doctors doe hold it lawfull for euery priuate man to kill his Prince if he esteeme him to be a tyrant it is not easy to conceiue what more forcible perswasions can be vsed by any to encourage Assassinats to vndertake such execrable attempts And thus much shall suffice for this second point The third of Equiuocatiō is discussed more largely by my Authour but yet very pithily as briefly as the matter would permit and therfore I shal not omit much of his whole discourse Wherfore first he answereth an obiection made against F. Andreas Eudemon-Ioannes Cydonius Pag. 56. seq whome the Anti-Coton foolishly calleth by another name and affirmeth that he hath very lately written a booke wherin he maintayneth stifly that it is lawfull to deceyue the Iudges in iudgment by Equiuocation which saith my Authour is most false For contrariwise he teacheth that it is neuer lawfull to Equiuocate in iudgment but that all must answere according to his intention that asketh iuridically and consequently that it is neuer lawfull to lye because a lye is naturally opposite to truth and to God who is the life and the way and the truth it selfe And for this cause he declareth the manner how a man may answere without offending
be established in that Citty wheras the King had dispatched his Letters Patēts to this purpose aboue foure moneths before and had sent them to the Lord Bishop and Mounsieur Decures Fiftly he saith that the Iesuites talke was of driuing out the Monkes of S. Sampson that they might get their Church But my Author answereth that this treatie was in the behalfe of the Reuerent Fathers of S. Francis of Paula his Order commonly called Minims or Bon-homs that all was done with due and lawfull circumstances and with consent of the parties and if afterwardes some desired that it might be imployed for a Colledg of the Society it was with the same conditions Sixtly like vnto this is that which followeth of displacing Monsieur the Mareshall of Chastres Gouernour of that Citty c. for there was no such matter Seuēthly he addeth that the Fathers vsed much importunity with the King to this effect wheras it was his Maiesties owne motion to prefer Orleans before Chartres because he thought that a Colledge would be more profitable in that Citty in respect of certaine families which were reported to haue changed their Religion not long before Eightly the next lye is that his Maiestie graunted this Colledge vnder condition that the Cittizens should be brought to giue their consent whereas in deed there is no such word in the Patents which are absolute with commendation of the Society and testimony of the good which their Colledges cause in all partes Ninthly he bringeth in one Touruile an Aduocate prouing that in France a man could not loue the King and the Iesuites both but this is altogether false and it would proue that neither the Cittyes and Parlaments which haue receaued and do willingly retaine the Society should loue their King yea that the late King loued not himself since that he shewed thē such extraordinary kindnes fauours founding thē Colledges in diuers places at his owne charges and resoluing to place them in all the principall Citties of his Kingdome Finally he concludeth that all the Cittizens concurred iointly in the same opinion cōcluding that the Society should not be admitted wheras indeed they were neyther all of one opinion nor gaue an absolute deniall but only excused themselues for want of meanes offering to receaue them willingly if his Maiestie would prouide for them Neyther is it probable that they would answer otherwise vnlesse we should measure them by the Hugonots who possessed that Citty in former times And thus we see that my Author had reason to affirme that Anti-Coton must needes be verie shameles since that he calumniateth so impudently and ill habituated since he doth it so often and finally of little talent since he doth it so folishly In his third Chapter Anti-Coton goeth about to shew Pag. 145. that the Fathers of the Society were guilty of the murther of the late King of France which is so incredible a calumniation and so easily conuinced by many testimonies and circumstances that it is a wonder how any could be so impudent as to auouch so manifest an vntruth but yet let vs examine at least so much as may carry any colour of truth of which sorte that which he affirmeth of Fa. Comelet is not and the words of Fa. Hardy are wrested to a wrong sense for he only affirmed that Princes were subiect to death and other casualties as well as meaner men In like manner that which he bringeth against Fa. Gontier is only proued by the testimony of a dead man or els by such a witnesse as openly giueth him the lye I meane Monsieur de la Grange Secretary to the Prince of Condie and the matter is cleere in it selfe for he maketh Fa. Rector at Perigeus where those wordes should be spoken Fa. Saphore which is altogeather false Monsieur de Guron whom he stādereth to haue dealt with the Preachers in Paris that they should preach seditious doctrine is a very vertuous and deuout gentleman and will maintayne against him and al the world that this is a meere slaunder yea the Duke of Sully auoucheth that it is most false that euer the Curates of Paris came with any complaint to him either in this or any other matter And if Monsieur de Guron had giuen any such seditious discourses they would haue byn published aswell as others of lesse importance But aboue all the falsitie of this calumniation appeareth in that he maketh the late King not only to dissemble the matter but also to reward the chiefe malefactor by making as he saith F. Gontier his Preacher giuing him a pension both which are also most false For this Father was no more the Kings Preacher afterward then he had byn before And as for the pension not only he but Fa. Coton himselfe neuer had any it being against the institute of the Society that any of them should take any thing in recompence of the exercise of their function much lesse that any of them in particuler should haue any rent reuenue or pension True it is that the late King esteemed highly the rare qualities and excellent talents of F. Gontier and especially his great zeale courage and constancie in Gods cause and all that euer the Lord Mareshall Dernano sayd of him was that he could haue desired that the remonstrances made before his Maiesty at S. Geruas had beene in camera charitatis as his words were witnesse the Queene Regent her selfe who was present and heard them Pag. 147. Thus much for Fa. Gontier after whō Anti-Coton commeth to Fa. Aubigny and is not ashamed to auouch that Rauaillac iustified vnto this Father that he had told him in confession of his intention to giue a great stroke shewing him the knife hauing an Heart engrauē vpon it wheras the Registers of the Court it selfe do witnesse that Rauaillac being demanded about F. de Aubigny answered that he came to him one day after Masse in the month of Ianuary he being in the Church that he declared vnto him certaine visions and he deposed that the said Father answered him that he should make no account of them fearing least his head were crazed willing him to say his beades and that if he had any thing to say to the King he should go to some Noble man to procure audience Vpon which the said Father and he being confronted the eighteenth of May he charged him not with any other thing only adding that the Father had bidden him to haue care of his braine and to eate some good broathes that he might be able to sleepe And the day before the Iudges hauing enquired of him whether he had not demanded of F. de Aubigny if he ought not to confesse such visions as exceeded the common course and namely about killing Kings the sayd offender answered noe Being demāded whether he had no other speach with him and if he neuer saw him but that time he likewise answered noe Being demanded againe when the Father was present why he
Author answereth briefly that excepting the Colledge of Fleche which was founded endowed by the late King there is not any house in all France in which euery one may haue allotted twentie pounds for his expences by the yeare accompting not only their meate drinke apparell but also their Libraries Infirmaries Sacristies Viaticums intertayning of strangers and other publike charges In proofe whereof and for preuention of this slaunder Fa. Coton hath giuen a note of all the goods which the Society hath in France to the Lo. Chauncellour the Lo. of Sully and the Secretaries of Estate graunting yeilding all that is not specified in that Roll to any that can find it out And whereas Anti-Coton speaketh of aboue an hundred thousand Crownes in rent procured by the Society in the space of seauen or eight yeares since their Reuocation My Author in his owne and the rest of the Fathers names maketh a free gift and donation to him of all that shal be found to belong to the Society in France surmounting the summe of fifty thousand vpon this cōdition that he will supply so much as wanteth to make vp that summe And as for the Nouiship in the Suburbs of S. Germain within the precincts wherof Anti-Coton saith a prety Towne might stand the truth is that the whole house courts and gardens are not aboue 30. fadome square Pag. 247. Finally he concludeth his whole rayling discourse with telling vs that the Fathers of the Society are ignorant persons and will ouerthrow learning and is not ashamed to charge the Lord Cardinall Peron as Authour of this slaunder But it were a folly to say any thing in the disproof therof the whole world being witnesse to the contrary which would farre sooner approue that encomium of the Lo. Abbot of Tiron who as Monsieur Yueteaux the Kings master reporteth was wont to say that Imperium litterarum est penes Iesuitas The empire of learning is among the Iesuits And the concourse of schollers to their Schooles doth testify the same which this foolish fellow would perswade men to proceede from not taking any thing eyther for washing or for candles as though the flower of the nobility would be moued with such toyes and this could be a motiue for so many Parents as in time of the Fathers absence from France sent their children to their Schooles in other Countries For conclusion of this Paragraph it will not be amisse to note how falsly Anti-Coton in his Epistle Dedicatory to the Queene Regent auoucheth these his calumniatiōs of the Society to be the testimony of her Maiesties highest Courts of Iustice the cōsent of the greatest part of her Cleargy among them euen of the Sacred Faculty of Diuinity and in a word the common vniuersall outcry of all her people For it appeareth by that which hath bene said that this is so farre from being true that no one honest or ciuill man can be produced for the proofe of any one of these slaunders And besides my Author noteth that the Registers proceedinges of the Court conuince the contrary Pag. 21. To which he addeth the funerall orations of Monsieur d'Angeres Monsieur de Ries and Monsieur d' Ayre the attestations of Monsieur de Paris Pag. 309. the deputation which the Cleargy hath lately made in the person of my Lo. Archbishop of Ambrun for the assistance of the reestablishment of the Colledge of Clermont the assembly of the Doctors of the Sorbone the 23. of August and those of the two Faculties of Phisick and the Cannon Law in the moneth of September following the yeare 1610. in which they agreed that the Fathers of the Society should teach with them in Paris being incorporated to the Vniuersity Pag. 306. All which we might finally confirme with the Letters Patēts of this King for the establishing of all that which his Father granted in fauour of the Society THE SOLVTIONS OF the obiections against Fa. Coton in particuler §. III. HITHERTO we haue seene what Anti-Coton was able to say against the Society in generall now we come to F. Coton in particuler against whom this malicious mate sheweth exceeding great spite and malice but with no more truth nor probability then we haue found hitherto Pag. 134. And first he chargeth him with certain interrogations made to a certain possessed person which he affirmeth that the Father himselfe had written in a ticket and through ouersight had giuē them to Monsieur Gillot a Counselour in a booke which he had lent him But my Author conuinceth this calūniation to be false by many reasons For first the exorcismes of this maid were publicke and before many at S. Victor at S. Genouefa and at S. Nicolas du Chardonet therfore there would not want witnes of these interrogations if there had beene any such Secondly it is denied that euer Monsieur Gillot lent any booke to F. Coton neither doth the Father remember that euer he saw him and much lesse is it likely that he had any familiarity with him especially hauing often heard that he had alway shewed himselfe an earnest enemy to the Society though without all cause Thirdly when this fable was tould the late King by a Noble man of the pretended reformed Religion the said Father offered to giue another writing of his owne hand that it might be confronted with that ticket which notwithstanding would not be accepted And Monsieur du Perron one of the Kings priuie Counsell hauing considered the ticket attentiuely maintayned that it was not Fa. Cotons hand from whom he had seene receyued many letters Fourthly these false witnesses are at variance among themselues for some of them make these interrogations mount to the number of 30. 40. 50. 60. and more as may be seene in diuers printed copies others make thē to be fewer and Anti-Coton himselfe hath not only not specified more then 5. but also by calling the paper wherin they were written a ticket sheweth that they could not be many more and therefore no meruaile though the late King vsed to iest at the matter saying that it would proue like the library of Madame de Mont pensier And that which is added that Fa. Coton went to these exorcismes moued with curiositie is as false for he was oftener then once commaunded by the Queene who dealt with the Lo. Bishop of Paris to that end and yet the Fa. yeelded not before he had represented some difficulties which he found in the matter By which it appeareth that he was not drawen by any curiosity and much lesse by any familiaritie he had with spirits as this impudent Fellow is not ashamed to suspect and vpon these foolish suspicions to make very odious illatiōs against him which redound no lesse to the iniurie of the late King as my Author sheweth But that there was no such curiosity familiaritie nor interrogations might be proued by the Pastors Religious mē of the places where these exorcismes were made
To whom we may adde Monsieur Forget a Doctor of Sorbō and many Princes and Lordes of the Court to omit the rest And finally the Lord Bishop of Paris knoweth that Monsieur de Laual was Catholike before Fa. Cotōs going to these exorcismes and therfore it is incredible that the Fa. would demaund what should be the issue of his conuersion which notwithstanding Anti-Coton setteth downe in the first place Pag. 140. The next obiection concerning the Spaniard who should come addressed to Fa. Coton with intention to kill the King is such an impudent and incredible slaunder that it deserueth no answere since that it is against all reason and sense that Fa. Coton or any other of his coate should consent to the death of him who had been so great a fauourer and promotor of their whole Order And besides Monsieur de Lomenye Secretary of Estate and in particuler of the Kingdome of Nauar of Bearne hath testified in the presence of the Lord Bishops of Mascon and Sisteron that al the letters of Monsieur de la Forze Lieutenāt for the King in Bearne passed through his hāds that he neuer saw any such matter in them out of which notwithstanding this calumniation is only auouched Thirdly Anti-Coton obiecteth that F. Coton had written the late Kinges Confession into Spaine Pag. 142. and for that cause was in disgrace the space of 6. weekes And that the yong King who now is hearing therof saied to the Father that he vvould tell him nothing because he vvould write it into Spaine as he had donne his Fathers Confession But first noe man euer perceaued that Fa. Coton was in disgrace with the late King for the space of 6. houres neyther were it any way probable that his Maiestie would haue contynued to confesse vnto him vntill his dying day if he had either knowen or suspected any such matter True it is that F. Coton himselfe requested the King oftentimes to make choice of another Confessarius in particuler of the Lo. Archbishop of Ambrun by reason of his great vertue and singular pietie vsing the help of his brother also to that end but his Maiesty answered him twice that he would neuer take any other And surely it is strange to see how this Calumniator is not ashamed to accuse Fa. Coton now of reuealing the Kinges Confession no more then he was before to charge Fa. Fronton with a speach which might seeme too strict and rigorous in this point As for that of the yong King the Queene herselfe hath taken the paines to make inquiry being astonished to heare so strange a report And she hath found the truth to be that his Maiestie neuer heard of any such matter much lesse vsed any such words to Fa. Coton who retayneth the same place now which he had before in his Fathers time Fourthly this Calumniator addeth Pag. 150. that Fa. Coton hauing obtayned leaue to speake with Rauaillac in prisō bid him take heed least he did accuse the innocēt fearing least he would accuse the Iesuits But first Fa. Coton went not to the prison of his owne accord but by the Queenes commandement as all the Court knoweth Secondly he vsed no such wordes to Rauaillac but that vnfortunate wretch complayning that they would make him accuse either the Iesuits or the Princes to whō he had neuer imparted his designe the Fa. replied in these wordes Thou deceauest thy selfe none would haue thee to accuse the innocent but euery one desireth that thou shouldest say the truth And as thou shouldest be in the way of damnation by accusing the innocent so likewise thou shalt be in the same case vnlesse thou reuealest the culpable Thou must tell the truth if thou desirest to see his face who hath said I am the way the truth the life And of this are witnesses all that were present at that time who can also testifie which this Calumniator was loath to speake of that the miserable Parricide was moued by Fa. Cotons speaches to acknowledge his fault which he had not done till then and to shed aboundant teares desiring to haue a Confessarius by which occasion the Fa. said vnto him If thou hadst imparted thy tentation to a good Confessarius he would haue vsed the same reasons and perswasions to thee which thou hast heard of me he would haue made thee to haue knowne thy sinne and haue perswaded thee to haue giuē it ouer To which the poore wretch answered To whome would you haue had me gone to Confession he would haue accused me and caused my death Thou deceauest thy selfe said the Father a prudent Confessarius would haue diuerted thee from this heynous cryme he would haue put the life of the King in securitie and thine also Now we come to the last Chapter of Anti-Cotō for I think not any thing which he saith in his fourth Chapter concerning Fa. Cotons booke worth the noting vnlesse I should tell you of that lye and slander wherin he auoucheth that the King commanded F. Coton to write against F. Mariana Pag. 43. which my Author denieth and disproueth at large in the beginning of his booke wherfore omitting this let vs come to that obiection concerning his liuing in the Court Pag. 223. which he sayth is a scandall to the whole Church being a thing contrary not only to the Institution of all Monkes but particulerly to the Rules of the Iesuits And Cardinall Tolet houlds it for a generall truth that a Religious person who liueth in the Court is excommunicate albeit he hath leaue of his Superiour To which my Author answereth that in the third Article of the Societies establishment in France approued by the late King his Counsell and Court of Parlament it is ordeined that those of the Society shall haue ordinarily one of their Order about the King and he must be a Frenchman with sufficient authority to serue his Maiesty as a Preacher and to informe him of their proceedings as occasion shall be offered Wherefore if F. Coton should depart from the Court another of the same Society must necessarily come in his place Secondly my Author saith that the Fathers of the Society are no monkes yea their Institute and functions are altogeather differēt from those which a solitary life requireth and to this end he alleageth the second and third Rule of the Sūmary of your Constitutions The end of this Society is to attend with Gods grace not only to their owne saluation and perfection but also with the same grace to imploy themselues with all their forces to the saluation and perfection of their neighbours And a little after It is proper to our vocation to passe into diuers countries and to liue in any place of the world where Gods greater seruice and the help of soules is hoped for According to which sayth my Author we haue seene and by Gods help shall see what great fruit the Societie hath produced in the conuersion of Infidels in
for the world hath discouered the loue which I beare you and I haue seen what affection the world beareth you And another time vpon another occasion he said Fa. Coton speaketh well of all the world he is neuer heard to speake ill of any Moreouer Fa. Coton is knowen to haue refused Bishopricks Arch-Bishopricks for which cause his Matie told him once that if he were Pope he would oblige him to accept of them But the Father declared vnto him how this was repugnāt to the Institute of the Societie and to the particular vowes which he himself had made and that nothing had done more harme to Religious Orders then the desire to haue offices or Benefices Which answere pleased his Matie so much that he reapeated it often before diuers And this is that which confoundeth the detractors of the Societie when they are demaunded Cui bono should these Fathers be so wicked vnnaturall For if they doe it for pleasure they might enioy it more freely more lawfully in farre greater aboundance in the world remayning in their commodious many times noble houses which they leaue to enter into Religion If it be for profit there is not any Colledg in France which is able to spend twentie poundes a man as hath been said And if any will endeauour to proue the contrary he shall haue the ouerplus for his labour If they doe it for honours they renounce them all by a particular vow by which they are boūd vnder mortall sinne not to admit or receaue any dignitie but by force constraint being commaunded by him who hath authoritie to doe it What therfore can remayn why they should abādon father mother kinsfolks countrey goods honours dignities hopes yea their life it self which they expose not only amōg Infidels barbarous nations but which I esteeme more painfull among heretiks and bad Catholikes with whom they must continually encounter combat Which in respect of the Catholiks is very strange since that they cānot deny but that the Fathers teach the youth passing well both in manners learning 2. They preach the word of God with satisfaction and contentment of all Nations in Europ 3. They carry it to the Antipodes in Asia Africa America to both East West Indies 4. They defend it against heretikes with continuall danger of their liues in England Scotland Constantinople and in all other places where their assistance may be a comfort to afflicted Catholikes 5. They heare Confessions administring that Sacramēt exactly 6. They visit the sick 7. They help thē that dye 8. They goe to the Prisons 9. They teach the Catechisme or Christian doctrine 10. They introduce the frequentation of Sacraments 11. They neyther preach confesse teach nor exhort but by the consent of the Bishop in the diocesse where they reside 12. When they are incorporated into any Vniuersitie as they are at Tholose Bordeaux Reims Caën Bourges Cahors Poictiers they obserue the lawes of the said Vniuersities acknowledging the Rectors performing exactly whatsoeuer is ordayned 13. They haue among them many men of rare qualities and the greatest part very well borne 14. They haue at this present 30000. schollers and in time past haue had more thē two hundred thousand in their Classes whome they haue taught do teach to feare serue God and aboue all to keep themselues from mortall synne by the meanes of often confessing frequēt receauing binding them all without exception to doe this euery moneth 15. And among all this great number of schollers there hath not one been fond to haue complained of any least word spoken vnto thē which might tend to any immodestie but they will all testifie that one of the cheifest cares which the Societie hath is to preserue them in Angelicall puritie integritie so much as may be 16. One of their Society through extreme frailty exceeding great temptation became a Minister among the Hugonots in France of whom there hath been inquiry made whether the liues of the Iesuits be wicked impure whether they haue intelligence correspondence with forraine Nations whether they be hypocrites and in a word whether they be such as the Anti-Cotō hath since described them To all which he answered No and that all is false 17. Their life is not monasticall nor secret they liue and conuerse with all men they are seen euery day preaching confessing disputing and discoursing Now then who euer heard thē sweare braule blaspheme detract speak wantonly induce to euill or seduce any If this Calumniator hath reported any such thing where are his proofes 18. Their books in all manner of sciences in al lāguages are to be seen in all places and are esteemed by all such as haue not the reformed spirit of contradiction 19. Kings Princes vse them for the guiding of their soules 20. The Popes haue approued their Institute the Councell of Trent hath cōfirmed it What can be said to these proofes Are they coniectures suspicions or rash iudgments Is it necessary to beg the penne of Ministers to make a demonstration Oh how far is this age from the conditions of true charitie which are 1. neither to think 2. nor to iudg 3. nor to speake 4. nor to listen to euill of any 5. but to interrupt such talke 6. or if this cānot be to excuse the action 7. If not this at least the intention 8. or attribute it to passiion 9. if there be no other excuse at least exaggerate the tentation 10. and alwaies say that if God did not help vs we should doe worse By this which hath bene said it appeareth what reason my Author hath to tell the Hugonots that they should do more wisely to desist from these calumniations against the Societie especially among Catholikes to whom by this meanes they discouer the irreligion of their Religion and make them see that their pretence is not to conserue the flocke of Christ but to discredit their Doctors impose silence to their Preachers and depriue the youth of their good faithfull Instructors They perceaue well inough that the quarell is not only with Iesuits though they be the capitall enemies of their deformation but their meaning is to set vpon all Religious Orders the whole Clergy and hauing preuailed against some they will vndertake the residue as they did at Antwerp But to assault them altogether were to painfull hard and impossible a matter Wherfore they would deuide weaken them and so cut of one after another as Themistocles discomfited the Army of Artaxerxes conteining aboue a million of Souldiers intercepting them troupe by troupe in the strait of Hellespont Or as their brethren did in England drawing to their party at the beginning the Bishops and secular Clergy vnder pretence that Religious men belonged not to the Hierarchie of the Church and that Christianity was before them and that the splendour of these Regular Orders seemed to obscure the dignity of Cathedrall Churches
Pyramidem Rex stare vetat ne quaerito causam Indicta causa pulsus ordo fuit But he will only say that he had rather yeeld to the iudgment of the Court then censure it and that there cannot too much rigour be vsed to make the crime of treason detestable And he addeth that the King himselfe had a different iudgment from this Calumniator when treating of their Institute and discoursing of the vtility therof he sayd in presence of the Lord Condestable and many others who may remember it that if the Iesuits had known him sooner they would haue loued him sooner and if he had knowne thē sooner he would haue reestablished thē sooner And another time that if he were to be a Religious-man and liue a contemplatiue life he would be a Carthusian and if he were to liue religiously in the world and imploy himselfe in action he would be a Iesuite This was at Bourgfontaine in the presence of Monsieur du Perron Lord de la Guette and after of his priuy Counsell a personage whome his Maiesty honoured with a singular goodwill togeather with a great estimation of his iudgment and wisdome Much more might be sayd to this purpose there being as many proofes of this great Princes good opinion of the Society as there haue bin Panegyrikes and Apologyes heard made by him for this Order yet my author contenteth himsefe with a piece of a letter written by his Maiestie to the Mayor Magistrats of Rochell in these wordes Chers bienaimeZ ayant experimenté en plusieurs villes de nostre Royaume la probité suffisance modestie des Peres Iesuits lesquels en leurs moeurs doctrine commune conuersation font veoir qu'ils n'ont rien deuant les yeux que l'honneur de Dieu Nous auons trouué bon d'enuoyer en nostre ville de la Rochelle pour y prescher le Pere Seguiran Predicateur de leur Compagnie reuestu de toutes les qualiteZ qui peuuent rendre vn homme digne de cette charge En date du 17. de Septembre 1606. signé HENRY plus bas Ruzé Deare and welbeloued hauing experienced in many Cittyes of our Kingdome the vertue sufficiency and modesty of the Fathers of the Society who in their behauiour learning and common conuersation doe declare that they haue nothing before their eyes but the honor of God We haue thought good to send to our Citty of Rochell to preach F. Seguiran a Preacher of their Society endued with all the qualityes which may make a man worthy of this charge or office c. Dated the 17. of Septembre 1606. signed HENRY and vnderneath Ruzé Now saith my Author who is so blind that seeth not or so wicked that graunteth not that this onely iudgment ought to be of more force then all the calumniations of the world For this was written after he had heard a thousand times in a manner all the euill of the Society which is sayd at this day after he had exactly and carefully made triall of them For conclusion of this point I must not omit to tell you that the decree against Chastel was not absolutly censured at Rome Pag. 42. as Anti-Coton obiecteth for the late king was certified by letters from thence that they censured nothing belonging to the fact which they detested as much as any in France but that which they censured was a clause of the Decree defining and determining what was heresie which appertayneth not to the Parliament of Paris but to the Church of God and the chiefe Pastor thereof Thus much for Chastell after whom Anti-Coton returneth to one Barriere who intended to haue murthered the late King before he was admitted to the Crowne by Paris and other Cittyes And it seemeth Pag. 116. that he imparted this his designe among others to F. Varade Rector of the Colledge of the Society at Paris which Citty being at that time in warre with his Maiesty the Father could not by any meanes giue aduise yet my Author doth not altogether excuse him in this as his Maiestie himself seemed to do causing him to be warned that he should depart from Paris whē he was to come thither and neuer calling him in question for it afterward This is the most that can be probably belieued against this Father For the rest which Anti-Coton affirmeth of his perswading and adiuring Barriere by the Sacraments of Confession Communion conteyneth many absurdities contradictions and falsifications as my Author sheweth and it is certayne that the R. Father Seraphin Banqui who went to his Maiestie expressely to discouer this plot auouched that Barriere himselfe had told him that a Father of the Society at Lions affirmed that he could not enterprise the killing of the King without damning himselfe And his Maiestie himself often testifyed that he had first word of that attempt from one of the Fathers That which followeth of the Iesuits rūning from chāber to chamber crying Pag. 119. Surgefrater agitur de religione Rise brother our Religion is in daunger is euidētly conuinced to be false by the circumstance of the time since it is sayd to haue byn betwixt 8. and 9. of the clock at night when the Iesuits vse not to be in bed And besydes if it had bin true what could Anti-Coton or any other calumniator haue made of it But he wanteth matter which maketh him goe to the grāmer schollers and accuse them for making compositions against the King before he was admitted in time of the league which may very well be true in part but it is false that after the reduction of Paris to the Kings obediēce there was any such matter and much lesse that any was forbidden to pray for him but many are yet liuing who can testify that there was earnest prayer made for his prosperity and in particuler the R. Father Clement du Puy their Prouinciall in the Prouince of France ordayned that the Pensioners of the colledg of Clermōt who were about 200. should euery day in the morning say the prayer Quaesumus omnipotens Deus vt famulus tuus Henricus Rex noster c. Pag. 121. All the obiections which are made against Alexander Hayus a scottish Father appeare sufficiētly to be fictions by his deliuery out of prison as likewise that which he addeth of the Fathers sending children into farre countreys since that he whom he nameth dealt with no Iesuit for the party charged as the seducer was not of the Society at that time That which followeth were of more importance if it were true and therfore no meruayle though it be so euidently cōuinced of falshood Anti-Coton bringeth the Duke of Sully for a witnesse that this Noble man himselfe perswading the late King not to recall the Iesuits was answered by him Giue me then security for my life which my author not without cause calleth a slaunder died in crimson For the sayd Duke hath testified both before the Queene herselfe and the
Lord Chancellor and the Lord Villeroy and many others and in particuler to F. Coton that he remembreth nothing of that which the Anti-Coton maketh him say to the King or the King to him After some other obiections concerning England Pag. 123. which I am resolued to omit at length he commeth to the Reuerend Father Baldwin now in the Tower and is not afraid to affirme that he had some intelligence with Francis Rauaillac who sayth he had byn in Flanders somewhat before his cursed enterprise Wheras my Author sheweth that Rauaillac was particulerly asked whether he had byn at Bruxels to which he answered that he was neuer out of the Kingdome and that he knew not where Bruxels was From England he goeth to Polonia affirming pag. 124. that the Iesuits haue perswaded that King to vse such violēce that he hath byn in danger to loose his Kingdome which my Author calleth a manifest falshod for Polonia was neuer in the memory of man so prosperous nor euer King more beloued and respected or more peaceable in his Estates yea he hath entred into Moscouia where at this present he obteyneth very great victories And as for Sweden euery man knoweth that his vncle Charles withholdeth it against all right iustice not in respect of the Iesuits about whome there was neuer any question but by reason of the Dukes heresie and ambition shewing by his proceeding which is most certaine that out of the Catholicke Church there is no true fayth at all Ibidem That which followeth of Transiluania is a meere fiction neyther can he produce any such letter as he feigneth of the Baron of Zerotin neyther were the Fathers euer suspected of any conspiracy against that Prince yea F. Alfonsus Carillo was his Confessarius vntill he sent home the Lady Catherine of Austria and did put his cosen Balthazar Battorius to death And at this present al besides the heretikes do much desire that the Fathers of the Society may returne to Coluswar otherwise called Claudiopolis to Fayrwar otherwise called Alba-Iulia By all which this slander is made manifest but by nothing more thē by that which is added of putting one of the Fathers to death for neuer any heard of any such besides F. Martin Laterna Confessarius to King Steuen Battorius who being sent by his Maiesty into Transiluania was taken vpon the sea and put to death by the Pyrates of Duke Charles who styleth himself King of Sweden Because this calumniator could find no colour to charge the Society with any thing against the house of Austria he taketh a new course and will needes giue the reason therof to be because their Generall is a Spaniard to whome they vow blind obedience Pag. 78. 81. 125. But my Author sheweth that it is false that the Generals of the Society are always Spaniards as appeareth by the last who was of Liege and although this who is now be a Neapolitan yet he is of the noble house of Aquauiua sonne to the Duke of Atri Vncle to the Cardinall Aquauiua now liuing which family hath alway byn esteemed to fauour the French It is also vntrue that in the Society the first vowes are made to F. General but immediatly to the Superiours of that place which in France are Frenchmen who cannot be thought lesse faythfull to their King then the Spaniardes to theirs and how their vow of obedience is to be vnderstood hath bin already declared There remayneth yet Venice Pag. 126. concerning which Anti-Cotō chargeth the Iesuits to haue byn the beginners of the last troubles betwixt that Commō-wealth the Pope wheras it is manifest out of the bookes of Friar Paul the rest of that crew that the cause of those difficulties were for that his Holynes would not permit the reall libertyes and personal immunities of the Church to be infringed and violated for which cause he had imposed a locall personall interdict vpon that State Neither did the Fathers of the Society proceed any further then the Capuchins and Theatins who tooke it not to belong to them to censure the Popes proceedinges but rather to obey his Decrees vntill the Common-wealth had made their remonstrations and supplications to his Holynesse And wheras this calumniator addeth that the Iesuits wrought against the Common-wealth at Rome my Author sheweth that the late King of France in all mens iudgments a most iudicious Prince commāded the proofes of this and other obiections to be examined but nothing could be gotten but silence as that renowned Prelate the Cardinall of Ioycuse to whome this whole affaire was committed by his Maiesty can witnesse Finally the Society can be no more blamed for hauing legacies and lands in that State then in any other or then all other Religious Orders Yea if we speake of their house in Venice it selfe it was not capable of any rent or land whatsoeuer And here my Author hath iust cause to wish all men to informe thēselues throughly of the truth before they giue eare to the calumniations and fals reports which the enemies of the Society are wont to raise This sayth he was the lesson which our great Henry gaue to all those whome he saw ill affected vnto them saying often That it was sufficient to know the Iesuites for to loue esteeme and defend them In so much as all the Princes and great Lords of France can testifie that they haue often heard him speake of the Society with such great affection and such honorable commendation as could be giuen to any Religious Order Hauing thus wandred vp and downe forraine Countreys Pag. 128. this Libeller returneth home to France and for conclusion of his second Chapter heapeth vp ten lyes in one narration concerning the erection of a Colledge of the Society in Orleans First that they sent one of their Fathers to preach in that Citty the time of Lent wheras it is manifest that this prouision of Preachers belongeth to the Bishops themselues besides he mistaketh Lent for Aduent Secondly he affirmeth that the Cittizens were not well content nor satisfied with the Fathers preaching wheras it is certayne that his Auditory was very great and his sermons much applauded in so much that he could hardly excuse himselfe from preaching the next Lent also although there was another very eloquent and learned man appointed Thirdly saith Anti-Coton in steed of studying this Fa. busied his braines in searching out and intertayning such as had yet in their hartes any remainder of the old leuen of the league This is a most malicious lye and such an one as only the Hugonots will belieue whom the late King called the leaguers of his time And the truth is that the Father was alwaies ordinarily eyther in the Church or els in his chamber as those of the Lord Bishops of Orleans house where he had his lodging will testify Fourthly sayth this calumniator this Iesuite gaue out that it was the Kinges will that they should