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
and not that onely but ouer and besides all this to striue to bring vnder their girdles the Secular Cleargy the chiefe state of Priestly preheminency is a wonder as we thinke the like whereof was neuer heard before amongst Catholiques Ecclesiasticall Religious or Temporall since Christs time till of late daies that the Iesuits are growne to such a stubborne and vnbridled head as we feare will breed great mischiefe in the Church of God before they be well reformed and brought into order againe In the other contentions before mentioned there was no fault as we takeit eyther in Saint Peter for defending his supremacie or in Saint Gregorie the great for mayntaining the dignitie of the Sea Apostolique or yet in the Archbishops of Canterburie for standing vpon their right and interest granted before vnto them by sundrie of Saint Peters successors for the chiefe primacy in and ouer the Church and ecclesiasticall State in England but in those that sought to impugne them was all the offence that was committed And that is our case iust who being Secular Priests now in England and else-where doe stand at this present in a strong opposition against the Iesuits We labour not for any extraordinarie superioritie ouer them not emulate in euill sense any of their vertues or good indeuours if any happily be in them nor intrude our selues into their haruest nor prie into their actions more then we are compelled nor insinuate our selues into their fauours nor desire to haue any dealing at all with them Onely we would be glad to keepe our owne places in the Church of Christ which we and all our predecessors Secular Priests haue euer held since the first propagation of the Gospell of Christ and Christian Catholique faith and religion by the holy Apostles after our Sauiours ascension and that now these begging Friers by faction and false pretences might not tyrannise ouer vs. It is strange to consider how mightily they are possessed with pride and ambition and how farre they haue thereby preuailed Being men of learning they scorne to be subiect to the orders of any Vniuersitie being preachers they will be exempted from the controlement of all or any Bishops being Friers you kill them if you tell them of any cloysters or wish them to liue retired like right religious men indeed or to keepe the generall statutes and rules of all other religious orders Being naturall borne subiects in many countries where they remayne no ciuill Magistrate Prince or Potentate must controll them nor once seeme to call them to the least account for any of their proceedings And that which is most being men that professe such zeale charitie inward mortification such humilitie and godlines Nay being men forfooth of perfection Est enim hoc institutum virorū plane perfectorum this our institution Iohn Osorius as the said Iesuit saith is of such men as are indeed perfect they refuse notwithstanding to accompanie the rest of the Cleargie both Secular Regular and religious and the whole Church of God in one of her most soleme and publique seruices done to his diuine Maiestie which we call our great and solemne processions because that by the custome of the Church they being the youngest and meanest or minimes of all Mendicants or begging Friers were to haue come last behind all the rest in that most honourable seruice But to come to our selues to their affectation of superioritie ouer vs and that in these dismal daies in the middest of our other domesticall calamities The Romane Colledge for the bringing vp of students to become Priests for England was no sooner erected but by sleights and false calumniations they got the superioritie and gouernement of it Vpon their comming into England how they laboured to creepe into mens consciences to insinuate themselues into Nobles and great persons estates and to discredit vs many Catholiques doe know Wee our selues from time to time did easily find the smart and inconueniene of it and many of vs to our friends haue oft bewayled and complayed with sighs and teares of such their vnchristian dealing with vs. Our brethren then prisoners at Wisbish who for their vertue constancie and most Christian Catholique conuersation maner of charitable proceeding in all their actions had worthily merited the name not onely of the visible but also of the most afflicted Catholique Church in England continued in that honour and reputation with all men euen from the beginning of their duresse vntill some seauen or eight yeeres agon that Frier Weston a Iesuit would needs be their superiour Frier Garnet the prouinciall of the Iesuits in England was in reasonable tune with some of our brethren verie auncient reuerend and learned Priests vntill they seemed to dislike this attempt of Frier Westons and then he brake with them in such bitternes as he discouered himselfe verie manifestly saying That he saw no cause why the Secular Priests might not content themselues well ynough to be subiect to the Fathers of the Societie of Iesus and added some loose reasons of that his assertion When both he and his subiect Frier Weston perceiued that their plot was dasned at Wisbish and how odious a thing it grew to be that men who professe religiō should aspire to such an vnheard of superioritie they wrought with their grand Captaine Frier Parsons that what they could not worke one way they might in effect compasse it by an other And thence insued the authoritie of our R. Arch-Priest procured by most indirect vnlawfull and dishonest meanes Which authoritie is so limited to the directions of the Iesuits and as it were confined to their platformes as whilest he is onely ruled by them and they by Frier Pasons it had beene peraduenture better for vs in regard of our quietnes commoditie that they thēselues had bin appointed our Commaunders Gouernors good Maisters for so hauing attayned directly to that which they aymed at it is likely they would haue beene content Whereas now because they want but onely the bare name of our Arch-Prelats their minds are so inflamed against vs as when we tooke exception at the manner of our Arch-Priests aduancement ouer vs and held that course therein which hath euer hitherto beene approued in the Church of God who but the Iesuits that are wholly exmpted from our Arch-Priest authoritie and ought to haue beene straungers in our affaires had it not beene vnder-hand their owne cause did then and euer since oppose themselues with might and mayne against vs in that action A principall Iesuit in Spayne telleth vs diuers straunge tales of this his Societie Iohn Osorius in obitu Ignatii which to our vnderstanding seeme to smell of worse matter then we are willing to reueale at this present Hee saith that Ignace their founder is the Angell of whom Saint Iohn spake when he said Quintus Angelus tuba cecinit The fift Angell sounded his trumpet Furthermore alluding to another Text he saith That Ignatius is the wearie and
life of any man lesse ouer the life of the Chauncellour who was a chiefe man in the execution of the iustice of the Land Furthermore hee added that besides hee had no charge from the Prince of Pâ—â—â—â—â— to employ his money in such stade â—â—d Merchandize Matellinus beeing wâ—â—beloued of the King his Maister had two offices to wit the Chauncelloure the chiefe Secretaries of estate that after his death there were two great Lords worse then he to the Catholicke who beeing favoured of the King would part between them the spoyle of the other To be short that for an vncertaine good thing which a man might promise vnto himselfe hee should not accomplish a certaine euill thing no though a man were assured of good to come therby And seeing the question was touching the aduancing of Christian religion this should be the meanes wholie to ruinate the same in as much as men went about to promote iâ— by slaughter and murther and that to the great scandale of all in generall the perpetuall dishonour of the holy order of the Iesuits in speciall And thus spake Bruse in his conscience as one that hauing spent all his youth in theyr Colledges bare them all manner of reuerence And yet Father Crichton would not yeeld for all this for hee his companions haue they common places of antiquitie but yet euil alleaged to prooue that murthers and such like vvicked practizes are permiâ—ted By meanes whereof Bruse being more importuned then before demaunded of him whether in a good conscience hee might consent to that enterprise or whether he could dispence there-withall To which the Iesuit replyed that hee could not but this that the murther beeing committed by him and hee comming to confesse himselfe vnto him hee would absolue him of it Then Bruse replyed in these 〈◊〉 Sith your reuerence acknowledgeth that I must confesse my selfe of it you also thereby acknowledge that I should commit a sinne and I for my part know not whether when I haue done it God would giue me grace and inable me to confesse it And thereto I verilie belieue that the cofession of an euill that a man hath done of set purpose vnder aâ— intent to confesse himselfe thereof to haue absolution of it is not greatly auâ—lable and therefore the surest way for mee is not to put my selfe into such hazard and danger And so my Maister Iesuit missed at that time of his purpose But afterwards hee know verie well to haue his reuenge for it For the Duke of Parmâ— being dead and the Countie Fuentes a Spaniard and Nephew to the Duke of Alua comming in his place Crichtou accused Bruse of two crimes before the said Countie The one that he had ill managed the Kings treasure The other that he was a Traytor because he would not disburse money to cause Metellenus to be slame and thys was the principall marke at which the Accuser aymed A great fruit certainly in the Iesuit common wealth for which hee was worthily kept prisones in Bruxells full fourteene months together For as concerning the first point Crichton made no great account of that but touching the second he to the vttermost stood vpon it and that so much the more because the prisoner demind not the crime The processe had his course At the last after that Bruse had beene a long time troubled and afflicted the prisons were opened to him and he was set free but not with any commaund to that holy Father the Iesuit no not so much as to repayte his good nume or to pay his costs dammages or losses whatsoeuer The reason whereof was as a man may easily belieue it that hauing attempted this deuout accusation he did nothing at all therein but that which might be directly referd to the holy propositions of his owne Order CHAP. 3. ¶ Concerning the murther which William Paâ—â—y a◠〈◊〉 〈◊〉 man thrust â—â—theâ—â—â— by the Iesuits 〈…〉 against Elizabeth Queene of England in the yeere â—â—84 HE that writ the humble temonsâ—â—ance petition to the King minding to make it appeare that men slaundeâ—ouâ—â—y accused the Iesuits of hauing a purpose to attempt any thing against the Queene of England sayth thus In respect of English people those that 〈◊〉 â—â—rite of these matter 〈◊〉 witnes our faithfulnesse and neuer yet durst accuse vs of attempting any thing against the Queene in her estate those that meant to calumâ—â—â—â— charge vs there with all could neuer fasten their lies and leasings vpon out bâ—bâ—â—â—â—â—s and cause gâ—t of 〈◊〉 selues by any probable or likely reason of truth But now I will shew that this Iesuit is a second Heredotus And let him not thinke but I doe him great honor when I resemble him to that great personage whoÌ„ men say was the first Father of a lying historie William Parry Doctor in the Lawes a man full of vnderstanding but yeâ— more full of his pleasures delights after that â—e had consumed all his owne stocke substance and the greatest part of his wiueâ— also yeâ— charged with a great controâ—â—sâ—e and question against Hâ—gh Hare Gentleman of the Temple purposed in the yeere 1582. to take the mind and to faile into Prâ—â—â—ce where being arriued and come particularly to the cittie of Paris and purposing to be familiar with certaine Enlish Gentleman that â—â—â—â—led ouâ— of theyr Coâ—â—â—â—y for theyr religion they doubted to be familiar with him thinking that he came expresly to them to spy out their actions By meanes whereof hee tooke his iourney to Lyons and from thence to Venice where euen at his first entrance because hee was an Englishman hee was put into the Inquisition but he yeelded so good an account touching Catholique religion that his Iudges found he had a desire and dutie to returne beeing â—â—beloued of all the Catholiques and particularly of Father Bonnet Palmeo a Iesuit of great reputation amongst his owne brother hood After wards he tooke a concâ—t to do such an act as be once did that in old time burned the Temple of Diana at Ephesus that so hee might be spoken of for it Hee plotted to kill the Queene his naturall Ladie and Soueraigne by the same meanes to set fire on and in the foâ—â—e corners and quarters of England making thys the ground vvorke of his practise and enterprise and that as well to deliuer his Countrie from tyrannie and oppression as to aduaunce to the Crowne Marie the Queene of Scots vvho vvas a Catholick Princesse â—erest of the bloud to succeed An oponion and conceit that came from his owne instinct and motion without acquainting the Scottish Queene any whit at all before his departure as hee afterwards confessed when hee was in person But because this enterprise and attempt was verie hawtie and that he vndertooke it with a great blow to his conscience before God he conferred hereof with Palmiâ— the Iesuit who according to the ordinarie Maxim and principle of that Sect did not onely
you a strange thing which I haue obserued in all their practises CHAP. 15. ¶ That the Iesuits were the cause of the death of Mary the Queene of Scots together with a briefe discourse what mischiefes they haue wrought in England HAuing hitherto discoursed of our countrey of Fraunce it will not bee amisse to cut ouer into England where Marie the Scottish Queene was sometimes detayned as a prisoner to the State for the space of 19. yeeres This Princesse was a most zealous Catholique and was mightily bent to take an order with the Puritans of England their Queene being once gone who had none neerer of blood to succeede her then the Queene of Scots As then the Iesuits in the yeere 1582. stirred the minds of great personages inciting them to take Armes so did Father Henrie Sammier their Embassadour goe ouer into England to trouble the State there He was then in the habite of a souldier in a doublet of Orenge tawny Satten cut and drawne out with greene Taffata a case of pistols at his saddle bow his sword by his side and a Scarfe about his necke I haue it from them that were not farre from his company Thus attired as he was hee practised a secret reuolt with certain Catholique Lords against their Queene which afterwards cost them deere by the wisedome of the Lord Treasurer After that he fell in with the Queene of Scots bearing her in hand that hee and those of his Societie treated with all the Catholique Princes as well for the reestablishing of Catholique Religion in England as also for the libertie of this poore desolate Princesse coniuring her by all manner of obtestations to listen thereunto and to dispose all her seruants and subiects to the accomplishing of so high an enterprise assuring her for his part to make good to her the Realme of England This proiect he laid with her but as these Iesuits haue naturally two hearts he plotted farre otherwise with the aforesaid Noble men of England in the behalfe of a more puissant Prince to defeat his poore Ladie of her future right both he and his adherents diuerting the principall Catholiques from the seruice which they had vowed to this Princesse signifying vnto them that her meanes was too weake and feeble for them to build any hope of rising thereupon And accordingly about the same time did the Iesuits publish in print the title which that other Prince pretended to the Crowne of England Which libel they dispersed in sundrie places of Christendome And albeit this was the principall marke they shot at yet did not Sammier desist to follow the said Queene tooth and nayle At the first hearing whereof she seemed to pause foreseeing the mischiefe that might ensue whereupon the audacious Iesuit said vnto her that if she were so cold in the matter he knew a meanes how to cut off both her and the King of Scotland her sonne from all hope of England for euer and that it was a clause in his instructions quod si molesta fuisset nec illa nec filius eius regnarent Insomuch as she was constrayned to yeeld thereunto And at that time the late Duke of Guise not knowing of the factions and partialities which these men wrought vnder hand in behalfe of the other Prince promised to be wholly for the Queene his Coosen And certainely I make no question but hee as a noble and valiant Prince would haue gone thorow withall had not the Iesuits engaged him in another new quarrell which he embracing on the one side and on the other forsaking his Coosens was left in the lurch in the end The Queene vpon the first intelligence of this new designe shedding aboundant teares and falling vpon her knees cried out Wo is me for both my coosen and my selfe are assurdly vndone In this meane time the troubles set footing in England by the practises of the Iesuit the Scottish Queenes conspiracies were discouered wherein she wanted a head the law proceeded against diuers the poore Catholiques which till that time were not molested for their consciences were forced to forsake their wiues and children and to leaue their houses to auoid the Magistrates seueritie Moreouer William Parrie who was executed in 84. confest that the murther of the Queene of England which he had conspired was to establish the Scottish Queene in her throne albeit she were not priuie to this plot which confession of his made the Queene and Counsell of England to start and to stand better vpon their guards In conclusion the Scottish Queens processe was commēced prosecuted to effect she was adiudged by Parliament to lose her head not long after died a Catholick with meruailous resolution By this you may collect that the Iesuits were the sole contriuers of her death and that they are so farre from hauing established Catholique Religion in England that contrariwise by their meanes both it hath beene quite banisht and a number of great and worshipfull houses brought to vtter ruine and destruction By reason whereof they haue confirmed the erronious doctrine of the Puritans and depriued those of our religion of all hope to set in foote againe vnlesse it be by speciall miracle from heauen CHAP. 16. ¶ That the Iesuits entermedling in matters of State after they haue troubled whole Realmes yet doe all things fall out quite contrarie to their expectation WHen our Sauiour Christ taught vs that we should giue vnto God that which belonged vnto him and to the Emperour of Rome his right likewise his meaning was that paying the Emperour his tribute we ought also to giue God his and in regard of him not to exceed the limits of our calling By which reason the good and true religious person ought to giue himselfe wholly to fasting prayer and heating of Sermons I know that the kings of this land doe sometimes call Prelates to be of their Councell according as their owne disposition leads them or as they finde those persons meet and able for the place yet doth it not therefore follow that they should make that a generall rule and president for the whole Clergie Were not the spirit of Diuision otherwise called the Diuell seated within the breasts of Iesuits I would say that there was neuer wiser Decree made then that of their Synode in the yeere 1593. whereby they were prohibited to meddle in State affaires not only because it is forbidden by God for that is the least part of their care but for that in reasoning the matter as a States-man I cannot see that euer they brought their practises to those ends which they aymed at They are like a March Sunne which stirreth humors in our bodies but is to weake to dispatch and dissolue them I will goe further such is their ill fortune that if they fauour any partie after they haue shuffled the cards al they can yet when the game is at an end he whose part they take euermore prooues the looser Insomuch as albeit to humane reason the Iesuit
or hypocrisie we apply to couer or disguise it withall Then what need haue you Right Reuerend Pasquill to trouble your braynes with searching so many records to know whether the Iesuits were the authors and contriuers of our troubles There needeth no more but this confession alone which cannot be disauowed by the Generall and other the Superiours of this Order hauing such a statute in the 18. article of the first Chapter of the third part of their constitutions Libri edi non poterunt in lucem sine approbatione atque consensu praposits Generalis qui eorum examinationem tribus committat No bookes shall be published without the allowance and consent of the Generall who shall commit the examination thereof to three of the order Be assured that in a matter of so great importance all the Iesuits bookes which haue beene produced before you were by them published and set forth by the authoritie and approbation of their Generall or other Superiours by him authorised and assigned to that purpose Therefore you may hold for true all the confessions by them made concerning our troubles and in especiall that of René de la Fon. I beleeue as much aunswered I to this praring fellowe neyther dooth that trouble mee but that this lewde foole La Fon vnder the allusion of two names should compare pasquier to Pasquin In as much as I doe not thinke there liueth that man of what degree soeuer which may enter comparison with mine Excellencie It is true that you say replied the other but when you once know what this Pasquier is it will not trouble you at all for he is one whom the Iesuits feare more then they loue In conclusion this was the course I tooke to be thorowly informed in the first poynt of your Accusation which concerneth the last troubles of Fraunce The second remaines which toucheth your violent attempts vpon the persons of Kings princes other great parsonages which are in dislike with your opinions Setting my selfe to the enquirie of this poynt I was presented with a booke of Peter Mathew one of your Agents intituled Summa summorum Pontificum who speaking of you my Maisters with all honour and respect vseth these words Tyrannos aggrediuntur they encounter tyrants VVhich some construed as spoken in hatred of the late King Henry the third who was slaine in 89. about which time that booke was first printed at Lyons And your Aduersaries maintained that these vvordes were purposely inserted after the particide of the said King whom you were wont to entitle by the name of Tyrant Contrariwise your fellowes alledged as well in their Pleas as in Montagnes his booke that Mathew vvas not of your Order and that therefore his sayings ought not to be preiudiciall vnto you In this controuersie I commaunded Signior Marforie to looke ouer the euidences fully and wholly and to make mee a true and faithfull report thereof His report was that indeede Mathew was not of the Order of the Iesuits but that he speaketh exceeding partially on their behalfe whersoeuer he hath occasion to talke of them marry it vvas hard to iudge whether his booke were published before or after the death of Henrie the third That skilleth not saith another for when he commendeth them for encountring Kings he must needes meane it either by the breaking forth of the Troubles which were at that time wrought against the good King or by the murder committed vppon his person Take it whether way you please they cannot cleere theÌ„selues of it beeing for that poynt by name infinitelie commended by him who through his whole Booke dooth countenaunce and grace them all he may Besides the Iesuits of Burdeaux would neuer pray for the late King as Montaignes also confesseth And to prooue that Mathew maintaineth nothing but the generall position of the Iesuits I referre you to The Aphorismes of Confession made by Father Samuell Sa Doctor in Diuinitie one of their Societie who vnder the letter Princeps affirmeth that a King may be deposed by his subiects from his Crowne and dignitie if he doe not performe the dutie of a king And vnder the letter Tyrannus that the prince who beareth himselfe like a Tyrant may be expelled by his subiects albeit they haue sworne perpetuall obedience and allegeance vnto him in case after he haue beene admonished he doe not reforme himselfe By this meanes bringing all soueraigne princes vnder the danger of theyr craftie confessions for them to resolue ignorant people who they be that beare themselues vprightly in their gouernment the rest that doe not so beeing forthwith depriuable Which position agreeth with that of Mathew by them ere-while disavowed and disclaimed To say truth I wanted no sycophants in this vvhole inquitie of the processe against you although I assure you you had stout Champions that very skilfully could ward their blowes In this meane time I had sent mee out of diuers countries the sundry arraignments trialls of seuerall persons who by the instigation of Iesuits had made or conspired to make attempt vppon the liues of princes Out of England the triall of William Parry in the yere 1584. and another of Edward Squire in the yeere 1597. Out of the Low-countries the tryalls of Baltazar Girard in anno 84 and of Peter de Pennos in 98. Out of Fraunce the trialls of Peter Barriere in 93 and of Iohn Chastell in 94. Aboue all the rest I did most relie vpon Poter Barriere his processe wherein I found the whole order to be deeply charged especially the good Fathers Varade and Commolet Immediatlie after that comes me in a huge traine of young fellowes who for discharge of their consciences doe confesse that beeing schollers in the Iesuits Colledge they had nothing else preached vnto them but the murder of the Biarnois for so they termed the King of Fraunce that now raigneth In the end I cast myne eye vppon Chastells processe which did mightily confirme mee in all that the young youths had reported For beeing demaunded by the Court of the Parliament of Paris as touching the murder which hee had attempted vppon the Kings person marke the very words of the Interrogatorie and his aunswers Beeing demaunded where hee had learnt this newe Diuinitie which was to kill Princes He aunswered it was by Philosophie Beeing demaunded whether hee had studied Philosophie in the Colledge of the Iesuits Hee aunswered yea and that vnder Father Gâ—eret with whom hee had beene two yeeres and a halfe Being demaunded whether he had not beene in the chamber of Meditations into which the Iesuits vsed to bring the most enormous sinners to the intent that in that chamber they might behold the pictures of manie deuils in diuers terrible shapes vnder pretence to reduce them to a better life thereby to affright theyr mindes and incite them to vndertake some great exploit Hee aunswered that hee had beene oftentimes in the sayd chamber of Meditations Being demaunded by whom he had beene perswaded to kill the
and afterwards by way of parable in great iollitie before the people maintained it in the pulpit And yet were there but this sole example in this kinde I should be verie iniurious to challenge theyr whole sect but when wee see it is theyr continuall practise what shall we say As for instance theyr attempt against the deceased Prince of Orange at Antwerpe Afterwards in the towne of Trierres where he was murthered At Doway likewise against the Counte Maurice his sonne At Venice Lyons Paris against the Queene of England in the yeere 1584. Againe against her in Spayne in the yeere 1597. In Scotland against the Chauncellor Metellinus Againe in Fraunce that in Paris against our King in the yeere 1594 by one of theyr schollers Chastell who in open Court before the face of the Iudges was so shamelesse to maintaine that in certaine cases it was lawfull to kill his king Now if the rule of Logitians be true that from manie particulers a generall may be concluded I thinke I may truly affirme that their axiom whereuppon they ground theyr massacring of Kings Princes and great personages is as naturall and as familiar vnto them as the rest of theyr vowes It is most certaine they consented to the death of the late king and that Guignard one of their order since executed made as I told you a booke wherein hee maintaineth that the death of such offenders is meritorious and that the king now liuing should be serued so to Hetherto you haue heard mee discourse vnder the name of the venerable Pasquill of Rome notwithstanding the things themselues are serious and true Among others there is a booke made by the Iesuit Montaignes Principall of the Seminarie of Reims vppon the same subiect Arnauld hauing in his pleading obiected it vnto him Montaignes made no hast to aunswere it although in things more friuolous his pen hath euer been too busie For conclusion all their actions all theyr plots are barbarous and bloodie Which occasioned a pleasant Gentleman of Fraunce hauing in a little Poem briefly discouered their deuilish practises in his conclusion to say thus of them Gesum is a warre-like weapon vsed by the French as Liuie Festus Nonius and Sosipater testisie A Gesis sunt indita nomina vobis Quae quia sacrilegi Reges torquet is in omnes Inde sacrum nomen sacrum sumpsistis omen Of Gesum not Iesus are Iesuits hight A fatall toole the French-men vsed in fight Which sith by sacriledge at Kings you throw From hence your holy name and fortunes flow Notwithstanding any thing can be sayde to the contrarie yet this conclusion still must stande inuiolable The particuler offender is to be punished the Order not to be touched as beeing farre from the thought of such impietie Who is so braine-sicke to belieue it I vvill not abuse your patience by reckoning vp the tumults and seditions they haue caused in our state I knovve the great Maisters of our Common-wealth respect them as men very zealous ouer the good of their Country I beseech them to consider whether that I haue sayd be true or no Other Rhetoricke I will not vse to draw them to my opinion And because I haue begunne this discourse vvith the Decree graunted in Rome against the Humiliati I vvill vrge the same againe to make it plaine vnto you with what impudencie the Iesuits ward thys blow CHAP. 23. ¶ The impudencie of the Iesuits to saue themselues from the processe of the Consistorie of Rome granted out against the order of the Humiliati ARnauld first of all in the yeere 1594. Marion the Kings Attorney since in 97. declare that the Order of the Humiliati was in our time suppressed for lesse cause then the Iesuits deserue to be The one and the other in few words This is the position I maintaine Let vs see how the Iesuits will ward this blow Montaignes writing against Arnauld sayth Montaig ca. 59. To strengthen your weake assertion you bring the example of the Order of the Humiliati which were suppressed in Italy You are farre wide the cases are nothing alike The causes of their suppression are mentioned in the Bull namely that they were irrigular imperious and incorrigible They conspired against their Prelat their Protector and reformer and the executor of the conspiracie being taken discouered the rest who likewise confessed the fact You cannot affirme the same of the Iesuits could you it is like you would not spare them I am of the Iesuits mind they are nothing like indeed For the question was there but of a Prelat wherof there is plentie here of a King of which fort we had no more who is Gods true annoynted The conspirator of the Humiliati was punished as soone as he was taken the Iesuit was not for after they had brought him backe from Paris as to them nothing is impossible they found meanes for his escape In truth this defence of Montaignes is full of preuarication and therefore La Fon denieth it Concerning the Humiliati saith hee it hath beene answered heretofore by Francis Montaignes that they were sensual licentious vnlearned irregular without discipline scandalous whose houses were Princes Pallaces their chambers garnished like Kings Cabinites Their Cloisters Galleries full of lasciuious pictures Their Prouost keeping a publique Curtisan all the rest of the Prouosts diet In the end they were conuict of treasonable practise against the person of their Prelate the Cardinall Borrhomeo a man of verie holy life labouring by all meanes to reclayme them Their cause was exactly heard the crimes examined debated and iudged by our holy Father the Pope to whom the cognisance of such causesproperly belongeth who condēned them not to depart out of Italy but to liue confined vnder other religious as Pentioners depriued of their possessiōs of whom some liue at this day in Milan And hereof all Millan is witnesse togither with the Bull thereof likewise extant My purpose was to haue made a comparison betwixt the Humiliati the Iesuits therby to show that there is much more reason to suppresse the Iesuits now then there was cause then to dissolue the Humiliati But the impudencie of this last Iesuit presseth me to encounter him before I passe any further What a strange comment is this he maketh vpon his fellow Montaignes Where findeth he either in Montaignes or in the Bull those crimes which he mentioneth where findeth he this same conspiracie in person against the Cardinal Borrhomaeo where findeth he the Prouosts Curtisan was there but one Prouost in this order Had not euery Priory one Had this Prouost no name It is an vse the Iesuit hath gotten when hee begins to tell tales he leaues not till he haue told twentie But to bring him to the touch Let vs see the Bull of Pope Pius Quintus it wil easily appeare whether his allegations be Alchimie or no. PIVS EPISCOPVS SERVVS seruorum Dei ad perpetuam rei memoriam QVE MAD
thereof there is not any King or Prince that can defend himselfe from their stings Chap. 1 Touching an extraordinarie processe and course held in the Low countries against Robert Bruse Gentleman of Scotland vpon the accusation information of Father William Critchton Iesuit because he would not cause the Chauncellor of Scotland to the slaine Cha. 2 Concerning the murther which William Parrie an English man thrust on thereto by the Iesuits meant to execute against Elizabeth Queene of England in the yeere 1584. Chap. 3 Of another assault and murther procured in the yeere 1597. by the Iesuits against the Queene of England Chap. 4 That the Iesuits doe at this day make shew to condemne their wicked doctrine in all things concerning eyther the murthering of Princes or rebellion against their states Chap. 5 A prodigious historie of the detestable parricide attempted against King Henry the fourth of that name the most Christian King of Fraunce and Nauarre by Peter Barrier for the raysing vp of the Iesuits Chap. 6 How the heathenish impietie of the Iesuits had been preiudiciall to our Church if their execrable counsel had come to an effect Ch. 7 Of the murther which Iohn Chastell brought vp at Paris in the Iesuits schoole sought to attempt against the King in the yeere 1594. Chap. 8 That it is an heresie to approoue the killing of Kings although they be heretiques Chap. 9 A memorable act of Ignace wherupon the Iesuits haue learnd to kill or cause to be killed all such as stand not to their opinioÌ„s Ch. 10 Of the holy League brought by the Iesuits the yeere 1585. into Fraunce and that they are the cause of the Hugonots new footing among vs. Chap. 1. That Auricular confession hath been vsed by the Iesuits as a chiefe weapon for the rebellion and in what sort they are wont to mannage it Chap. 12 Of a general assembly of the Iâ—â—â—â—â—◠〈…〉 in the 〈◊〉 1593. wherin they are proâ—â—â—â—â—◠〈◊〉 〈◊〉 〈◊〉 I le in mâ—â—â—â—rs of State Chap. 13 Whether the Iesuits haue Spanish hâ—â—â—â—◠〈◊〉 their enemies charge them to haue or if they be for who giues most Chap. 14 That the Iesuits were the cause of the â—eâ—th of Mary Queene of Scots together with a briefe discourse what mischiefes they haue wrought in England Chap. 15 That the Iesuits entermedling at matters of State after they haue troubled whole Realmes yet doe all things fall out quite contrarie to their expectation Chap. 16 That the Pope hath not power to translate the Crowne of Fâ—â—nce from one to another against the dangeroâ—â— pâ—â—â—â—â—ons of the Iesuits and some other discourse tending to the same eâ—â—â—ctâ— Chap. 17 The Decree of the Parliament of Paris 〈…〉 Iesuits in the yeere 1594. And a chapter taken out of the â—â—d bâ—â—â—â—â— des Reserches de la Fraunce by Stephen Pasquier Chap. 18 The Iesuits vnder couert termes chalenge the sentence 〈◊〉 against Iohn Chastell of iniustice how God suffâ—ed him 〈…〉 â—â—â—ished to make the punishment of Iesuiâ—â— moâ—e notorious 〈◊〉 posteritie Chap. 19 Of the Pyramis which is raised before the Pallace of Paâ—â—â— and of the sentence giuen in Rome by the renowmed Pasquiâ—ll concerning the restauration of the Iesuits sued for by themselues Chap. 20 Of the diuision which seemes to be in the Parlaments or Iâ—risdictions of Fraunce as concerning the Iesuits and what may be the cause thereof Chap. 21 How the order of the Humiliati was suppressed by Decree of the Consistorie of Rome And that there is greater cause to suppresse the Iesuits then the Humiliati Chap. 22 Of the impudency of the Iesuits to saue themseues from the processe of the consistorie of Rome granted out against the order of the Humiliati Chap. 23 That the Sect of the Iesuits is no lesse daungerous to our Church then the Lutherans Chap. 24 Of the notorious enterprize or vsurpation of the Generall of the Iesuits ouer the holy Sea and that there is no new Sect which in time may be more preiudiciall to it then this Chap. 25 That there is no credit to be giuen to the promises and protestations of Iesuits for that they 〈◊〉 no faith but such as maketh for the effecting of their purposes Chap. 26 The conclusion of the third Booke containing the restoring of the Iesuits by them procured Chap. 27 FINIS