controuersies which they would haue referred to him at what time he distinguisht the power of God from the power of the Romane Emperour saying That wee must yeeld vnto God that which belonged vnto God and vnto Caesar that which was due vnto Caesar And being demaunded of Pilate whether he were a king or no he made him aunswere that his kingdome was not of this inferiour world The second was the time of his glorie whereunto all those excellent sayings of the prophet Dauid are to be referred as when he said that the earth was the Lords Aske of mee and I will giue thee nations and heritages and they shall be vnto thee for a possession vnto the vttermost bounds of the earth And in another place that hee was Lorde of Lordes and King of Kings Let vs not falsifie the holie Scripture For the more you ambitious Iesuits apply out of it to the Pope to authorise not his greatnes but your owne the more you take from him At what time did Christ assigne Saint Peter to be his Vicar Surely while hee was yet on earth and at the poynt to finish his pilgrimage that he might represent his person heere below in his estate of humilitie and so gaue him the keyes of heauen not of earth to signifie vnto vs that he gaue him the charge of spirituall matters without mingling there-withall temporall busines And certainly our auncient Popes were very ignoraunt if giuing them-selues the title of Seruus seruorum they meant to represent Iesus Christ as hee is in the fulnesse of his glorie and after hee ascended into heauen to sit on the right hand of GOD his Father In like manner was it an heresie in Luther to teach his folowers that the Pope was wrongfully termed head of the church Vicar general to Iesus Christ no lesse heresie was it in Ignacius when to oppose Luther hee affirmed that the Pope was Christs Vicar not onely in his estate of humility but euē in his estate of glory likewise Hee then is a true Catholique liegeman to the Pope who doth acknowledge and approue his authoritie according to the originall institution thereof without any augmentations or additions from men Iesuit I now come vnto thee let vs weigh how ful of danger this position of thine is Our Kings know best what is expedient for the maintenance preseruation of their estate and like skilful Pilots are faine somtimes to strike sayle in a tempest This course the Pope being carried away with other respects will not like of will perhaps summō our kings to cōform their proceedings to his mind After some two or three admonitiōs if they obey not he wil proceed to censure thē consequētly to make a diuorce between them their subiects or if not so to interdite the Realm expose it for a pray to any Prince that shal be first able to possesse himselfe of it Good God! into what a confusion dost thou bring our State Iesuit learne this lesson of me for I wil not suffer either our countrimē to be infected with thy poysonous propositions or straungers that shal read this booke of thine to conceiue that the Maiestie of our kings is by thy comming any whit empayred First we maintayne and vphold it for an article inuiolable in Fraunce that the Pope hath no authority to be liberal of our Realme for any mans aduantage whatsoeuer what fault soeuer our king shall be found culpable of none excepted The Pope hath no power but what is giuen him by commission from God he is neither that Samuel nor that Iehoiada who were commaunded by God to doe what they did vnder the olde law for vnder the new which we call the new Testament there is no mention of any such matter The Pope cannot by the power of his spirituall sword controule the temporall I say not therefore that any king of Fraunce should forget himselfe eyther in the Catholique Religion or in the gouernment of his subiects to whom he ought to be a second father for if he doe let him be assured that God will sooner or later forget him and auenge himselfe by some meanes vnexpected and vnthought of but that we are to seeke this redresse at Rome I flatly denie For this first position I hold it to be cleere that which now I will deliuer may seeme more questionable We hold it for another article firme and indubitable in this Realme of Fraunce that our kings are not subiect to the Popes excommunication A thing which we haue receiued from all antiquitie I remember I haue read that Lothaire king of Austracia deceasing left Lewes his brother who was Emperour and King of Italy to be his successor King Charles the Bald vncle to them both seazed on it by right of occupation as lying fit for his hand Lewes had recourse to Pope Adrian who vndertooke the quarrel for him and summoned Charles to do his nephew right vpon payne of excommunication but Charles would giue no eare to him By reason wherof the Pope went on to interpose his censures with bitter curses and comminations and knowing the high authoritie which rested in Hingmare Archbishoppe of Reims he enioyned him not to admit the king to communicate with him vpon paine himselfe to be depriued of his Holinesse his communion There was neuer Popes Iniunction more iust holy then this For what colour could there be for an vncle to intercept his nephewes right in succeeding his owne brother Yet neuer was I niunction worse entertayned then this For Hiagmare after he had imparted the letters Apostolical to diuers Prelats and Barons of France to be aduised by them how to carry himselfe in the matter he wrote backe to Pope Adrian what he had drawn and collected out of their aunsweres namely that all of them were much offended agreeued with that his Decree alledging that the like proceedings had not beene seene no not when the kings were Heretiques Scismatiques or Tyrants and maintayning that kingdomes were purchased by the edge of the sword and not by the excommunications or censures of the Sea Apostolique or of Prelates And when I vrge them said Hingmare with the authoritie which was delegate by our Sauiour to Saint Peter and from him deriued by succession to the Popes of Rome they aunswere me Petite Dominum Apostolicum vt quia Rex Episcopus simul esse non potest Et sui antecessores Ecclesiasticum ordinem quod suum est non Rempublicam quod regum est disposuerunt Non praecipiat nobis habere regem qui nos in sic longinquis partibus adiuuare non possit contra subitaneos frequentes Paganorum impetus nos Francos iubeat seruire cui nolumus seruire Qua istud iugū sui antecessores nostris antecessoribus non imposuerūt Quia scriptum in sanctis libris audimus vt pro libertate haereditate nostra vsque ad mortem certare debeamus That is Tell our Apostolicall Lord that he
compared with the Generalls is lesse For after his holinesse hath confirmd a Bishoprick or any other promotion his hands are bound he cannot displace them of his owne absolute authoritie they are not Tenants at will as the Prouincials Rectors Iesuits Our holy Father by the ancient Cannons and constitutions cannot giue power to Bishops and Abbots to alienate their temporalties without speciall cognisance of the cause There is required an especiall assemblie to giue aduise and after consent obtained one presenteth himselfe to the Superior who appointeth a Proctor for the Church to see if such alienation be necessarie Theyr Generall may sell morgage allienate and dissipate the goods of the Church and is not accountable when he hath doone And that which is a tyrannie the like whereof was neuer heard hauing deputed such as shall please him to make his sales he may frustrate and disanull any act of theirs although they haue not exceeded the limits of their commission Our holy Father assumeth no such authoritie to permit such as haue vowed Chastitie Pouertie or Obedience to recouer theyr possessions much lesse to marry except Kings souerainge Princes and that in cases of very vrgent necessitie The cleane contrarie is practized by the Iesuits in their first vow which they call the simple vow is not this to attribute more to theyr Generall then our holie Father will assume I told you yesterday that in matter of Missions the Generall may send all vnder him whether hee will not onely of the last vowe but of the first and the second This you may finde in the ninth part of their Constitutions chap. 3. Artic. 9. Heere I desire to knowe from whence hee deriueth this power for from the holy Sea he hath it not search all the Bulls of their Order Well I know that in that of 49 of Paul the third it is lawfull for the Generall to send as well as the Pope into diuers countries for the propagation of our fayth But this clause is to be vnderstood of Fathers in the last solemne vow for the mission of the holy Sea extendeth onely to them Then this must proceede from some particular dutie the other Iesuits owe vnto theyr Generall But where is that For neither in their simple vow nor in theyr first solemne vow they binde themselues eyther to the Pope or their Generall to the vow of Mission but onely to the three substantiall vowes of other religious Orders Where then is this bond where lieth this dutie hid I belieue in the tyrannie of their Generall and in their blinded obedience And that which is strange this same blinded obedience is by all them promised and sworne vnto the Pope yet doth hee not exercise it but vppon the Fathers of the great and the last vow onely Whence springeth this diuersitie the reason is at hand In a vvorde our holy Father hath not so much power ouer the Iesuits as their Generall whom theyr soueraine Pope and in their irregular gouernment they acknowledge ours but for fashion sake Let vs goe a little further looke a little into their other behauiours They say they are subiect to the ordinances of the holy Sea I rather think they impose lawes vpon it That so it is before the Bull of the yeere 1540 first foundation of their Order they exercised of theyr owne authority their assemblies in the Charter house of Paris they opened since theyr shops to all coÌ„mers Before the permission they obtained in the yeere 1561 they exercised fortie and foure yeeres their simple vow which is contrarie to all the constitutions of the church before Gregory the 13. had giuen a safe conduit And as they wrought our Popes still to second theyr greatnes so this same remissnes relenting of the holy Sea hath giuen meanes to theyr Generall to equall himselfe vnto him Let vs consider our holy Father the Pope ordained of GOD such as he is when hee is chosen by the Colledge The Cardinalls bow themselues before him honour him and kisse his handes I thinke this honour is proper to his holines Part. 8. Constit cap. 6. art 6. The Generall of the Iesuits hath the selfe same kneeling and hand-kissing when hee is chosen And yet I will not wrong him for I must confesse that in some Monasteries this likewise is obserued specially in publique ceremonies but to take this homage of others it is inexcusable I will goe no further for an example then Father Claudius Aquauiua their present Generall After that he was chosen in the yeere 1581 and after all his schollers had done their homage and he had taken his chamber Inde pater saith the first of their Letters annuall for that yeere cubiculum ascendens eo die salutanti turbae omnis generis hominum exosculandas manus praebuit Which is to say After that the Father had taken his Chamber hee offered his handes to kisse to all manner of persons which came to salute him What newe idolatrie is this Is not this to erect a newe Pope in Rome triumphant ouer the true auncient We haue in our Church but one head whom we acknowledge to be about all other Prelats the Vicar of God The Generall of the Iesuits arrogats the same title In al the vowes which the Iesuits make before him they terme him Gods Lieuetenant Part. 5. constit cap. 3 part 6. cap. 1 betwixt Lieuetenant Vicar the difference is so nice that I see none And in one place of their Constitutions the glosse made by a Iesuit termeth him expresly Gods Vicar Nay they are so shamelesse Gl. part 4 Const cap. 3. that they are not content their Generall should assume this state but forsooth theyr Superiours may exact likewise of their inferiours Omnibus itidem commendatum sit vt multum reuerentiae praecipuè in interiore hominis Part. 6. Constit cap. 1. suis superioribus exhibeant Iesum Christum in eisdem considerent reuereantur That it is likewise to all in generall enioyned to giue great reuerence inwardly in their harts to their Superiours and that in them they reuerence and acknowledge Iesus Christ The Iesuit Montaignes speaking of the reuerence they vow vnto theyr Generall without disguising goeth plainly to the poynt If they promise saith hee to obey their Generall Montag cap. 27. it is in regard that he is Gods Vicar ouer his company If hee had said Vicar of our holy Father appoynted by him ouer his companie he had committed lesse incongruitie But as the Iesuits neuer want pretences to make their shifts more salable they force a place or two of Scripture to make good the vsurpation of their Generall the Popes riuall they say Qui vos audit me audit In the Plea of the Collâ—dge of Clairmont the yeere 1594 Fol. 61. Mont. cap. 27. qui vos spernit me spirnit And they allude to the place of Dauid speaking of the Iudges Vos dij estis Deus stetit
not haue beene auoyded but their Generall the Prouincialls of their Order and the Priors of their Monasteries must haue beene of the conspiracie or at the least some part of them A clause which would not haue beene forgotten in the Decree that Pope Pius the fift the holy Consistorie of Rome sent out hauing so great intention finallie to suppresse them And this is the reason the Iesuits haue layed this condemnation most falsely vppon all the Order who had in Chapter as they say conspired against Borrhomeo Let vs acknowledge a truth like the children of Christ and not like the disciples of Ignacius This Order vvas growne very infamous by reason of their incontinency and licentious life the which the good Cardinall Borrhomaeo would haue helpt if it had beene possible This was I must confesse a fault and that verie foule and scandalous yet for this it is like they should not haue beene suppressed It is a vice whereunto naturally wee are prone Insomuch that hee who would suppresse all houses of Religion where this vice aboundeth especially those which are seated in places farre from resort wee may say with Tacitus Vt antea vitijs ita tum demuÌ„ legibus laboraremus And there might be peraduenture more scandale in suppressing then in winking at theyr vices How then What caused the suppression It vvas GODS will that vnexpectedly Lignana Pryor of Versellis and some others angry with this new reformation conspired against Borrhomaeo as it is expressed in the Bull. And this ryot was the cause of the suppression and this is the cause the Bull dooth recount theyr disorders in generall but specially theyr attempt against Borrhomaeo The which is set downe verie particularlie and not the incontinencies which La Fon reciteth VVhat is there in this storie but will fit the Iesuits as well as if it were made for them They are notorious throughout the world for the troubles raised by them in Fraunce And as manifest it is that they practised and bargained with a stranger to bring in a newe King into this kingdome The detestable fact of Barriere The howlings of Commolet to the people to kill the King euen in the time of the truce The people vvith one mouth from the youngest to the most aged cried vengeance on them so soone as the King reentred Paris The cause was pleaded in the name of the Vniuersitie and as it falleth out oftentimes that in matter of iudgement where the cause is of consequence while we feare to be negligent wee growe ouer-curious so heere the cause was referred to counsaill GOD would so haue it that Chastell a disciple of the Iesuits poysoned vvith theyr damnable positions wounded the King with a knife and beeing taken hee maintained in the open face of iustice that hee might doe it lawfully The haynousnes of thys fact aggrauated with other circumstances gaue occasion of the pronouncing the processe against the whole Order Nowe I pray you tell mee if the same holie Ghost which wrought in the suppression of the Humiliati had not a stroke likewise in driuing the Iesuits out of Paris They are the same things the same proceedings vnder seuerall names Theyr difference is in these two poynts The one that the Humiliati in being too subiect to their pleasure sinned yet committed such a sinne as our corrupt nature teacheth vs but the Iesuits beeing the principall Authours of the troubles wherein two hundred thousand lost theyr liues haue sinned against GOD against nature For nature abhorres nothing more then death which is so cheape among the Iesuits to the losse of others The other difference is that the attempt of Lignana was but against a Cardinall whoÌ„ I acknowledge willingly to be one of the holiest men our age yeeldeth A Cardinall whom the Colledge would be loth to spare yet notwithstanding hee liues and liueth in as great reputation as euer hee did Whereas the attempt of Chastell endangered a King sole in his kingdome such a king as the world must yeeld to bee as valiant wise and curteous as anie before him and by whose death if the treason had sorted to effect wee were to expect nothing but horrour and confusion our olde inhabitants And yet they must be cherrished in some part of the kingdome But because some not remembring or not obseruing things past others not foreseeing lesse laboring to preuent dangers to come suffer themselues to be abused by them accounting them the Champions and protectors of the Catholick faith I wil make it manifest vnto you that their sect is as dangerous as Martin Luthers that there is nothing the Pope hath more to feare as preiudiciall to his authority and greatnes then their Generall what showes and protestations soeuer they make to the contrary notwithstanding CHAP. 24. ¶ That the Sect of the Iesuits is no lesse dangerous to our Church then the Lutherans THis position may seeme at the first sight Paradoxicall but it is true The distribution of the hierarchicall Order of our Church hath a proportion and correspondeÌ„cy with the humane body wherin the head coÌ„mandeth ouer the other members amongst the which there are certaine noble parts as the hart the liuer the lungs without which the bodie cannot consist So as hee who would take from the head to adde to the noble parts or diminish them to giue vnto the head disordering the proportion and correspondency which should bee betwixt the members hee should confound destroy the bodie So is it in our hierarchy the head of the Church is our holy father the Pope the noble parts vnder him are the Archbishops Bishoppes Cardinals Priors Abbots I will adde Princes Lords Vniuersities as for the rest of the people they represent the other members of the body Martin Luther was the first who durst traduce this head bringing in a form of Aristocratie into our Church making all the Bishops in their seueral dioceses equall to the Sea Apostolique There succeeded him Ignactius Loyhola some yeeres after who by a contrarie course defended the authoritie of the holy Sea but after such a fashion as hee no lesse endamaged our Church then theirs For pretending more zeale to the Sea and our holy Father then the rest and still intituling him to more predominant and new authoritie ouer the Ordinaries hee and his successiuely obtaynd from diuers Popes so many Priuiledges Indulgences and Graunts in disaduantage of the Prelats Monasteries and Vniuersities that suffering them to liue in the midst of vs you disfigure stain the face of the Catholique and Vniuersall Church RemeÌ„ber what the Iesuit said to you this other day you will find my words true The difference betwixt Luther and Ignace is that hee troubled our Church fighting against the head And this warring against the noble parts All extremitie is a vice vertue is â—â—â—ympiere betwixt both For mine owne part I beleeâ—â—â—hat the true Catholique Apostolick Roman faith is that which hath bin in vse euer
the same Religion as is this great catholick king this great King of Spaine The said Commolet was so impudent and bold as to say verie blasphemously that vnder these words Deliuer me O Lord out of the myer that I may not sticke in it Dauid vnderstood prophetically the rooting out of the house of Burbon The same Iesuit also Commolet preaching at the Bastile before the Gentlemen that were then prisoners in the beginning of the yeere 1589 saide vnto them after a thousand impudent blasphemies that he that had been their King was not their King plotting from thence the murther which they executed afterwards What voyce is sufficient to expresse the secrete counsells the most horrible conspiracies more dangerous then the conspiracies of Cateline which were holden in the Iesuits Colledge in S. Iames streete Where did the Agents and Embassadours of Spayne Mendoza Daguillon Diego Dinarra Taxis Feria and others hold their secret meetings and assemblies but among the Iesuits Where did Lowchard Ameliue Cruce Crome such like notorious manquellers and murtherets build their conspiracies but amongst the Iesuits Who made that bloody aunswere to the catholick Apologie but the Iesuits Where did the two Cardinals which termed themselues Legats in Fraunce assemble theyr counsels but onely amongst the Iesuits Where was it that Mendoza the Embassadour of Spayne vpon All-hollow day in the yeere 1589. at what time the King entred the Fauxburges helde his counsaile of Sixteene but in the Colledge of the Iesuits Who was President of the counsell afterwards of those Sixteene murtherers but Commolet Bernard and Father Ode Pickenar the vilest Tygar in all Paris Commelet preaching in S. Bartholmewes church after the murther of the King exalted and placed among the Angels this Tyger this deuill incarnate Iames Clement the murderer Who imployed all their studies to speake against the person and right of his Maiestie that now raigneth as false and slaunderous matters as possibly their wicked heads could deuise but the Iesuits Commolâ—s the Iesuit when he preached at Saint Bartholmes as is aforesaid tooke for his theame the third chapter of the booke of Iudges where it is reported that Ehud slew the king of Moab and escaped away and after that he had discoursed at large vpon the death of their late king and commended Iames Clement he fell into a great exclamation saying we haue neede of an Ehud we haue neede of an Ehud were he a Frier were he a souldier were he a lackie were he a shepard it made no great matter Needs wee must haue an Ehud One blowe would settle vs fully in the state of our affaires as we most desire Alas their purpose and burning zeale is to murder the King liuing Was it not in the Colledge of Iesuits at Lyons and also in the Colledge of Iesuits in Paris that the resolution was last taken to murder the King in August 1593 Are not the depositions of Barriere executed at Melun notorious to all the world Was it not Varade Principall of the Iesuits that exhorted and incouraged this murtherer assuring him that he could not do a more merritorious worke in the worlde then to murther the King though hee were a Catholick and that for this deede he should goe straight to Paradise And to confirme him the more in this mischieuous resolution did hee not cause him to be confessed by an other Iesuit Did not these impious godlesse and execrable murderers giue this Baerriere the blessed sacrament imploying the most holy most precious and most sacred misterie of our Christian religion towards the murthering of the chiefest King in Christendome As long as the Iesuits remaine in Fraunce the king of Spaines murtherers may be exhorted confessed housled and incouraged Their minds are bloodie altogether imbrued with the blood of the late murthered king They filled the pulpits with fire with blood with blasphemies making the people belieue that God was a murtherer of kings attributing to heauen the stroke of a knife forged in hell The highest poynt of their honour standeth in executing of murthers terming them Martyrs which haue spent their liues therein They are mischieuous counsailors traytors wicked inchauntors firebrands of mischiefe hypocrits monsters watchfull in mischiefe diligent in wickednes wretched caytiffes manquellers serpents pernicious and dangerous vermine and haue no fellowes in all sorts of wickednes And hetherto Maister Arnold dispersedly Vnto whom wee may adde a short but a notable description of the Iesuits ordinary sermons as we take it out of Petrus Gregorius Tholossanus Pet. Greg de Repub. lib. 13. cap. 14. a great Lawier and a sound Catholick which doth so expresly and pithilie set them out vnto vs nay to all posteritie and that in so few words their dispositions pride and furie as hee that shall diligently reade them and throughlie digest them may euer carrie with him if his memorie be not verie dull the right Idea of a perfect Iesuit But before he coÌ„meth to this description he first setteth downe the iudgments of God against all such kinde of persons out of king Salomon and the prophet Ezechiell Abominatio est Domini omnis arrogantia All that are arrogant without exception are abhominable vnto our Lord. Prou. 16. Contritionem praecedit superbia c. Pride goeth before contrition or destruction and a high minde before vtter ruine Vae pastoribus Israell Ezech. 34. woe be to the Sheppards of Israell c. That which was weake ye haue not strengthened that which was sicke ye haue not healed that which was broken yee haue not bound vp That which was abiected yee haue not brought againe and that which was lost ye haue not sought sed cum austeritate imperabatis eis et cum potentia but ye did rule ouer them with austeritie and force or potencie Secondly hauing made this way plaine to his purpose then hee sheweth further what manner of men the Cleargie by the testimonies of S. Peter S. Paule should be and how farre from such haughtines of minde such pride and crueltie and with what diligence mildnes gentlenes they ought to proceede in the actions and proceedings which doe belong to their calling Feede saith S. Peter the flocke of Christ which is amongst you ouerseeing them not by constraint but willingly according to God neither for filthie lucre sake but voluntarily And S. Paule The seruaunt of God must not wrangle but be mild towards all men apt to teach patient with modestie admonishing them that resist the truth least sometimes God giue them repentance to knowe the truth c. Against which Apostolicall rules hee declareth that the Iesuits of whom we thinke he speaketh be great practitioners rather sorting themselues in the ranke of those that Salomon and the prophet Ezechiell before spake of then of the true Pastors of Gods people These are his words In quo hodie maxime peccant noui quidaÌ„ Theologastri et zelo se traduci mentiuntur qui in cathedris non verba modestie
him if vpon occasion taken to refresh our selues we would goe visite him How soeuer some distasled this aduise at the first yet at last the most voyces caried it and all of vs forth-with turned out of our way vnto his house where we found him accompanied with many other Gentlemen Who espying his auncient friend gaue him many cheerefull embracings and said How commeth it to passe that I am so fortunate as to behold my second selfe this day Sir at a word you are very welcome and I thinke my selfe deeply indebted to you for this vnexpected assault giuen me with so fayre a troupe After we had seuerally thanked him one by one hee commaunded our horses to be set vp and a cup of wine to be brought vs and so led vs through the Court into his house vvhere entertayning one another with enterchangeable greetings hee gaue order for Supper to be ready in conuenient time that wee might take our rest meane-while wee fell into discourse But as commonly it hapneth that we lay our hand vpon that part of our body that grieves vs most so wee begun principally to complaine of the miseries of Fraunce brought in amongst vs by diuersitie of Religion euery man seeking to aduaunce what himselfe maintaines sutably to his owne priuate passion which he calls deuotion There was a Iesuite in our company disguisd in apparell a man without question very sociable There was an Aduocate also whom I well perceiued to be opposite to the Bulles constitutions and orders of the Iesuites The speech when we parleyd rebounding from mouth to mouth the Iesuite made demonstration how much our Church is bounde vnto theyr societie And belieue me Gentlemen quoth he if God had not sent amongst vs our good Father Ignatius and his company our Catholique religion had been extinguisht but as it commonly falls out that in punishing our offences after GOD hath afflicted a Country with some generall plague he applies a remedie to it againe that it may not be vtterly destroied so hauing suffered Martin Luther to infect many Nations with his poyson it pleased him for the cause before alleaged to raise vp another Daniel in his Church to preserue the head thereof from all the venomous bitings of that Monster And to speak what I thinke I am of that mind that Ignace Loyhola had his name giuen him not by chaunce but by miracle to this end no doubt that by changing one Letter into another as C. into R. calling him Ignare Loyhola for Ignace Loyhola all posteritie might knowe him to be the man which had made an end of Luthers ignorance and of all his followers which vppon his grounds should set anie other heresies abroach heereafter At this speech of his euery man began to smile for it was deliuered with so good a grace as it could not be offensiue to any vnlesse the Aduocate vvho vvith change of countenaunce sayd thus vnto him Sir I will not suffer your speech to fall to the ground without taking it vp againe I would faine knowe what miracles the Iesuits haue wrought what bounds they haue set to bridle the course of heresie and what difference there hath beene in the carriage of the one and the other For if the Hugonotes on the one side were the cause of the troubles in Fraunce in the yere 1561. standing as they did vpon their defence the Iesuite on the other side assayling vs in the yeere 1565. raysd vp farre more fierce and great tyrannies than the former As for your newe Anagram you abuse your selfe Ignace was in some good sort a Gentleman of Nauarre not called Ignace Loyhola but Ignare de Loyhola as much to say as Ignorant of the Law hold thy peace For beeing as ignorant as might be he thought it better to be silent than to speak VVhich warily acknowledging in himselfe hee neuer shewed his wit in preaching teaching or writing except it were at first within the gates of Rome where hee taught young children theyr beliefe as Maisters of pety Schooles are wont to doe This speech mooued no lesse laughter than the former then said the Gentleman our hoste I see no great matter of laughter heere turning him to the Iesuite I belieue Sir quoth hee that you are of the Societie of IESVS the tenour of your speech bewraies no lesse To this the other aunswered that it was so indeed and theyr order permitted them to be disguisd the better to sound euery man in his humor I am very glad of thys said the Gentleman and I doe belieue that some good Angell led you hether into my house the rather for that I haue beene long time desirous of such good company to the end I might know how the case stands with your Order which I see is balanced betweene two Scales greatly commended of some and by the same weights againe much blamed of others But seeing there is no banquet heere for seruaunts they shall take away the cloth and thanks giuen to God for his daily bounty towards vs wee will enlarge our selues with thys poynt a little farther It was performed as hee had sayd and all the wayters voyded the place he desired the Iesuite not to be displeased if after the manner of a Catechisme he brought in one like a childe moouing the question to his Maister for the better vnderstanding of his first grounds In this manner dealt the Gentleman with the Iesuite desirous to be informed of the principall points of his Order whereunto the Iesuite readily consented And although in very deed for any thing I coulde gather by theyr talke the Gentleman was as skilfull as the Iesuite yet playing Sacrates part he rode after him like a Platonist to draw from him that which hee desired in such manner as heere ensues CHAP. 2. ¶ What the foundation is of the societie of Iesus which the common-people call Iesuits Gent. YOu say you are a Iesuite therefore of a newe Religious Order Iesuit Nay rather of a most ancient and for this cause haue we taken vpon vs the holy name of the societie of Iesus as imitators beyond others of our Lorde Iesus Christ and his Apostles Gent. You preach teach freely euery one that will heare you Ies We doe so Gent. But tell me then did the Apostles teach little boyes theyr Grammer or A.B.C. Ies No. Gent. Then haue you great aduantage of them and it is not without some ground that despising the name of Christians by which they were called you particularly terme your selues Iesuites Ies Had they taught as wee doe their charitie had beene more compleat and as for the name of Christians wee take it to bee too proude a stile Gent. Somewhat there is whereby you passe them in charitie and humilitie You make three vowes do you not of Chastitie Pouertie and Obedience Ies Neuer doubt of that Gent. Then are you Monkes Ies By no meanes but rather Religious men Gent. Then your houses be Monasteries Ies Nothing lesse wee call our
religion in you you haue no power at all to reuoke your vow made alreadie vnto God the place the day the misteries the Church twise or thrise frequented the things you bring with you bind you without hope of dispensation As for me I neither wil nor can dispence with you the law of God and the Gospell our canonicall constitutions my fayth my religion the vniuersall Church whereof I am the head forbids mee Howe thinke you would not Pope Paule haue flatly reiected them if hee had beene aduertisd of theyr false degrees and their fained studies of diuinitie and of their vowe made at Montmarter seeing there belongs much labour to gaine it before it be consented to Heereupon I doubt not but that their order beeing receiued and allowed by a manifest surprize and obreption theyr authorising is voide Consequently that all that is built vppon thys foundation is of no effect or validitie That the Iesuits let them fortifie themselues as much as they will by the Bull obtaind of him successiuely after the first of the yeere 1540. seeing the roote it selfe it rotten the tree can beare no fruite at all Hetherto I haue shewed you what an Asse Ignace was and what notable lyers hee had to his companions men altogether ignorant in diuinitie I will nowe make plaine to you that theyr sect which they call the societie of IESVS stands vppon ignorance of the antiquitie of our Church CHAP. 14. ¶ That the Oeconomie of our Church consistes first in succession of Bishops secondly in the ancient orders of religion thirdly in the Vniuersities and that the Iesuits Sect is built vpon the ignorance of all these NOt only the religious orders allowed by our Church but true Christians by what name or title soeuer they be called are not of the Iesuits Sect Christian humilitie forbids vs to speake so proudly but follow our Sauiour and Redeemer Iesus Christ after whose example and his Apostles we ought to frame our life as neere as we can that of his great infinite mercie he may take pleasure in vs. Ignace a very nouice and young apprentise in the holy Scriptures made choise of nine companions as raw in these matters as himselfe They bringing in their Sect imagined themselues euerie way to be coÌ„formable to the first grounds of the Primitiue Church for this cause cald themselues the Societie of Iesus Let vs then examine what were the first second third sort of plants by which our Church grew and what the Iesuits institutions be that by matching confronting the one with the other we may iudge of ther title they attribute to themselues this partiall and arrogant name of the Societie of Iesus aboue all other Christians When our Sauiour was to ascend vp into heauen he commaunded all his Apostles to haue a care of his flocke This charge was three times giuen in particuler to Saint Peter as to the rocke vpon which he had before promised to build his Church After that hauing cast the fiery flames of his holy spirit vpon them their whole intent and purpose was to sow the seeds of his gospell ouer all the world Their ordinarie seat was at Ierusalem from whence they sent foorth at the beginning heere one and there another of their company into diuers parts of the East which after their trauell came backe againe to giue vp an account of their labours in a course held by them And although Saint Iames were by common suffrages chosen saith Iustus particularly to be gouernour of the Church of Ierusalem yet had Saint Peter superintendance and generall primacie among the Apostles which was not taken from him And in the whole historie of their acts written by Saint Luke the principall miracles were done by him and the generall rule of this holy company was put into his hands Among them were many persons deuoted to religion some cald Bishops some Priests of the Greeke word that signifies Elders This we learne of Saint Luke chap. 15. 16. of the Acts and in the 20. following Saint Paule who taking his leaue of the Ephesians in the end of the Oration made to them cals them Bishops whom he named Priests in the beginning T is true that this gouernment continued not long among them in so much that as well for the good of the Pastors of the Church as for the flockes the seuerall charges of seuerall prouinces were giuen to such men as were most fit they were called Bishops and to men of meaner gifts were committed Townes Villages Parishes These the Church cald Priests who exercised their ministerie by the Bishops authority they were in time cald Curates you may see a verie faire picture of all this antiquitie drawen by venerable Beda Sicut duodecem Apostolos formam EpiscoporuÌ„ praemonstrare nemo est qui dubitet Bede in 10. ca. Lâ—c. sic hos septuaginta Discipulos figuram presbyterorum id est secundi ordinis sacerdotes gessisse sciendum est Tametsi primis Ecclesiae teÌ„poribus vt Apostolica scriptura testis est vtrique Presbyteri vtrique vocabantur Episcopi Quorum vnum sapientiae maturitatem alterum industriam curae pastoralis significat As no man doubts but that the twelue Apostles represented the state of Bishops so must you vnderstand that the 70. Disciples were a figure of the Elders that is of Priests in the second place although as the holy Scripture testifies both sorts of Priests the first second were in the Churches infancie cald Bishops yet the one of them signifies soundnes of iudgement the other pastorall trauell in his Cure I haue quoted the words expresly to bewray the ignorance of a new Iesuit which affirmes Fon. ca. 27. that Bishops and Priests were at the first both equall herein renuing the heresy of Aerius Our Church general Fuseb lib. 3. Eccle. Hist ca. 1. 4. rested fifteene or fixteene yeeres in Hierusalem which was the common resort of all their missions And after the Apostles chose diuers prouinces to themselues and bestowed the others vpon Bishops among others the prouincè of Aegypt was allotted to Saint Marke Saint Peters scholler his Sea was establisht in Alexandria the eight and fortith yeere after the natiuity of our Sauiour that is about fourteene yeers after his ascention Lo here the first plant of our Church wherein you may gather agreeably to the course of times the primacie and authoritie of the holy Sea of Rome the Patriarches of Constantinople Alexandria Antioch and Hierusalem the Archbishopricks Bishopricks the particular Rectories and Curates of Townes Burroughs Villages The Church continued long in this state but afterward the extraordinarie persecutions of some Emperours draue them to flye into the Deserts to saue themselues from those cruelties where beyond all expectation of the common people they deuoted themselues by vow to a solitarie life Their Patrons were two great Prophets Plias in the old Testament S. Iohn the Baptist in the beginning of the
a looking glasse of the Apostles they then succeeding in their charge make themselues successors of their merits And as for vs let vs set before our eies Saint Paule Anthonie Iulian Hilarion Macharius Captaines of our profession and not to forget what the holy scripture tels vs an Elias and an Eliseus Our Table is the ground our diet is hearbes and sometime a fewe small fishes which wee account for great banquets The same Saint Hierom beeing intreated by a good sonne to preach to his Mother Sanct. Hier. tract de vitand susp cont thereby to reconcile her to a daughter of hers you take me for a man saith hee that may croud into a Bishops chaire you vnderstand not that I am shut vp in a Cell sequestred from companie by vow deuoted onely to lament my sinnes past or shunne the sinnes present Time as I haue told you culd out two sorts of these men the one dwelt solitarily in the desartes cald Ancors the others in Couents which the Greeks cald Coenobites whose order and discipline Saint Hierome describes in that notable Epistle that begins Audi filia And although the Monkes were neither Priests nor Clarks yet by course and compasse of time their superiours were permitted to be Priested that they might administer the Sacraments to them Thus became Saint Hierom an Abbot and Priest togither Likewise Iohn Bishop of Constantinople reproouing Epiphamus Bishop of Cypres his inferiour for Priesting some Monkes in Saint Hieromes Monasterie hee made his excuse by the multitude of Monkes which then wanted Priests to minister vnto them And Saint Ambrose in a funerall Oration he made for Eusebius Bishop of Vercellis among other particularities for which he commended him Saint Amb. serm 69. this was one that he had Priested all the Monkes of his Dioces In processe of time Religious persons ioyning holy orders to deuotion became great nurseries of our Church In that some of them were made Archbishops some Bishops who by their holy liues and deepe learning promoted Christian Religion greatly Such were Gregorie Nazianzen and Basill both Monkes and both Bishops which seuerally erected an infinite number of Monasteries and religious orders the one in the Realme of Pontus the other in Cappadocia and in them begunne the discipline of Religions which is in part transmitted ouer euen vnto vs. I omit heere of purpose to touch the nouelties brought in by time contenting my selfe with shewing you the first roote of all It remaines that I speake a word or two to you of our Vniuersities erected as well for diuinitie Lectures as other humaine Sciences Neither in the Apostles times nor long after as our Church particularly charged with Lectures The Apostles office successiuely the Bishops consisted in preaching the Gospell and administring the holy Sacraments VVee are debters to the Church of Alexandria for this first institution where in the dayes of Commodus the Emperour Panthen a man of great learning first opened a Diuinitie schoole by the authoritie of Iulian the Bishop And frō that time Euseb lib. 5 hist ecclesi ca. 9.10 saith Eusebius the custome begun in the Church of Alexandria was continued vnto vs namely to haue men that excelled in all knowledge and learning to be Doctors Diuinitie Readers Clemens Alexandrinus succeeded Panthen a man verie famous for his learning among the best learned in his time After him came Origen who tooke to him Heraclas the best of all his Schollers these two parted the publique Lectures between them Origen read Diuinitie Astronimie Geometrie and Arithmatique leauing the meaner Lectures of the Church of Alexandria to Heraclas The other Bishops borrowed this commendable custome of trayning vp of youth this custome spred so farre in this manner that the Vniuersities beginning to set learning abroach the Bishops became the first and last Iudges of theyr endeuours and for this purpose haue they a Chauncelour ouer them with whom the examination of this course and these matters dooth reside As for Monkes and religious persons they haue no authoritie to read Lectures but to their own companies I haue heeretofore related what was the first and originall Oeconomie of our Church in Bishops Abbots and Vniuersities vpon which three great Pillers our religion stands Now let vs bring the Iesuits to the touch that we may know what they are They be men apparrelled like our Priests bearing no outward marke of Monks yet do they make the three substantiall vowes of Chastitie Pouerty and Obedience common with other religious persons and they ioyne pouertie with it as well in generall as particuler by them of the last vow which are called Fathers men aboue others deuoted to preach to administer the holy sacraments of Pennance and of the Altar to reade publique Lectures in all Sciences to all sorts of schollers without any subiection to the auncient statutes of the Vniuersities yea and without acknowledgement of superioritie of the Bishops ouer thē hauing their prerogatiue apart But in conclusion for the accomplishment of their deuotion they offer to goe into all quarters of the world where it shall please the Pope to commaund them to conuert Infidels and vngodly men thereby to renewe in some sort the ancient practise of the Apostles Therefore let vs now consider whether this innouation of theyrs may by the auncient order of the Church deserue any place among vs and whether they may be calld the companie of Iesus if not by priuation at the least by preuention of al other Christians CHAP. 15. ¶ That no man can tell where to place the Iesuits among all the three auncient orders of our Church and that this is the true cause for which they neuer yet durst set in theyr foote into Processions MEn say that dreames for the most part arise out of a long meditation imprinted in our heads the day before by a reflection vppon some subiect which hath presented it selfe againe in the night vnto our fantasies Thus hath it happened vnto mee of late for as one of the principall things I bent my mind vnto was the Iesuits proceedings so it fortuned that one night among the rest I dreamed this which I will rehearse vnto you And I beseech you my Maisters not to thinke I tell it you to make you merry but in the soberest manner that I can the matter is of such moment that if I should doe otherwise I should deserue to be punisht If you will not accept it for a dreame take it at the least for a heauenly vision such a one as Ignace had when God the Father appeard to him recommending him to his sonne Iesus Christ or els when hee shewed him all the tooles with which hee made this great frame of the word or when Durus Xauiers first disciple sawe in a desolate Chappell our blessed sauiour Iesus Christ in the shape of a childe come to reconcile himselfe to the virgine his Mother that was angry with him As I was a sleepe me thought I saw GOD take
in so great measure as the Apostles were saith the wisedome of Fon. And all visions ceased in him that day that his order was allowed and he seated in Rome but contrariwise they budded a fresh in Xauier what causeth this difference I will tell you If Ignace had set downe his staffe in the Indies and Xauier abode in Rome Ignace had wrought many miracles and Xauier none for in these cases it is a great deale better cheape to beleeue them then to trauell from place to place to enquire whether they be true or no. All these stories are in verie deed such as by common prouerbe we call old wiues fables that is to say fit to be told to simple women when they sit spinning by the fire side One Iustinian a Iesuit in Rome called Father Iustinian counterfeited himselfe to be leaprous to make his cure miraculous Againe he would haue made men beleeue that being shot with a Pistoll through his garment the bullet rebounded backe againe from his body without hurt and so by the wonderful grace of God he was not wounded These matters were beleeued by the simple people at the first but after they were found to be false this marred the whole roast of the Iesuits cookerie in Rome for when they did speake of a facer out of matters and an Imposter they were woont to call him a second Iustinian the Iesuit It may be you will iudge it straunge I tell you we need not looke into Spaine nor the Indies for their forgeries sith of late yeeres they bruted it abroad in Fraunce that Theodore Beza was dead and that at his death he was conuerted to our Catholique Apostolique Romane Religion by one of their companie by whose example many Citizens of Geneua had done the like through the trauels of the Iesuits We tooke it to be true a while but after that Beza was knowne to be risen againe hee wrote certaine French and Latine Letters by which he conuinced their impudencie What a mint of fables will they haue in strange countries which euen in the midst of vs feare not to feede vs with such bables Last of all to make the matter plaine what notable lyers Maffee and Ribadiner are for as I begunne with them so will I end Ribadiner shewes vs one Ignace in Spaine who all vppon the suddaine hauing abandoned the world caesariem elegantem habebat Rib. lib. 1. capit 5. solutam et impexā reliquit vngues et barbam excrescere sunt He had a fayre head of haire which he layd out loose vnkempt flaring in the wind he neither cut his beard nor pared his nayles Looke vpon his picture in the beginning of Ribadiners booke there is nothing so slick as hee neyther his locks nor his beard nor his nailes growne You may imagin by this what is in the rest of al theyr bookes And to say the truth when I see Maffee Ribadiner and Turcelline bestow so good Latine vpon such lying matter it makes me remember our old Romants of Piers Forrest Lancelot Dulac Tristram of Lyons and other aduenturous Knights of the Round-table which had all strooke hands in amitie and sworne reciprocally on to another in honour of whom many gallant pennes haue been set a work to make idle tales in as good French as that time afforded In like manner haue these three Iesuits written not a historie but a Romant full of fables touching the life of Ignace his fellowes all wandering Knights of the trauailing Robe linked together in a band of indissoluble societie it is fit that euery thing should haue his turne CHAP. 18. ¶ Of Ignace his Machiauelismes vsed to set his Sect a floate WHen the Aduocate had ended his discourse the Gentleman said to him You may iudge what you will of those two that haue written the life of Ignace if you can perswade me that our age neuer afforded a brauer man nor more fit to make a new sect then he I will take no exceptions to Ismaell the Persian Sophie When I speake of a sect I beseech you my Maisters be not you offended for I take the word in his natiue signification for such a forme of life and discipline as in old time was attributed to the Philosophers I see three men combined by the mysterie of our time Martin Luther a Germane Iohn Caluin a French man and Ignace de Loyola a Spaniard all three great men I will not speake of the doctrine of the two former which I condemne yet neither was Luther nor Caluin so great as Loyola The first made an vproare in all Germanie the second so troubled Fraunce that there was no safety for him but in Geneua the last hath made a pudder not onely in Spaine and the prouinces depending vpon that Kingdome but in many other Nations also And that which is more admirable the two former got their credit with their pen and the last by writing nothing For as you your selfe haue truly discoursed Ignace was aboue thirty yeeres of age before hee learned his Accedence Long before this time he compiled three books in Spanish one of them was intituled Spirituall exercises another was of the Trinitie and the third was of the life of Iesus Christ the virgin Marie and some of the Saints neuerthelesse hee did wisely to stop the breath of those bookes againe betimes hee knewe well the weakenes of the stile and with what broken timber they were built Luther and Caluin were brought vp the one in a Monasterie the other in Colledges where they began to push at the chiefe Gouernours of the Church of Rome and scholler-like spent their time in contentious wits and writers Loyola borne of a noble familie in his youth trained vp in a great Kings court drew his busines to a head very Gentleman-like For beeing desirous to continue the newe tyrannie which he had plotted in sted of writing which happily might be confuted he drew all out of heauen that no body might speake against it Doe not you remember that Minos King of Creete going about to make new lawes to his subiects perswaded them that he had conferd with Iupiter Lycurgus in Sparta with Apollo Numa Pompilius in Rome with the Nymph Aegeria and Sertorius to purchase the more authoritie with his souldiours said he was familiar with a Doe as if one of theyr imaginarie Gods had beene transformed into her These are the Machiauellismes of which the old world was deliuered before Machiauell was borne And there be a great many Machiauells among vs at this day who neuer read his bookes I think the same deuises glided through the soule of this great Ignace I assure my selfe that hee reckned vp to Lewes Gonsalua before he died for so Ribadiner tell vs all his visions of God of the virgine Marie of S. Peter and of our sauiour Iesus Christ promising him all the helpe he could to further him at Rome whereby hee grew in hope that in time to come all the Generals his
haue any possibilitie of agreement vvith our Church of Fraunce let vs forget all the miseries and calamities that haue been brought vpon vs by their means in our last troubles and let vs not enuie theÌ„ their aboade in the principall Cittie of Fraunce It is no small aduantage for them that would plant and spread a new religion to be placed in the chiefe Cittie of a kingdome by the authority of the soueraigne Magistrate They cast in our way two great words to stoppe our mouth altogether the name of Iesus to which euerie knew must bow and the name of the Pope which wee must receiue with all submission and honour But to whom doe they sell theyr trash Are wee any other but followers of Iesus Are we any other then the children of the holy Sea 1. All of vs acknowledge by a common and generall faith that we are a part portion of the church of Iesus by the merit of his passion euer since that we haue been regenerat by the holy sacrament of Baptisme They by an arrogant name applyed entitle themselues and their sect Conference at Poissy 1561. Act of parliameÌ„t in the same yeere the societie of Iesus a title forbidden them both by our Church of Fraunce and by the Court of Parliament at Paris in the yeere 1561. 2. Wee in this country of Fraunce auow with all humilitie and readines our holy Father the Pope as Primate but not as prince of all Churches In this fayth we liue and die vnder him renewing the oath of allegiance from the day of our baptisme to the day of our death Part 7. of their const c. 1. arti 2. The Iesuit as a vassaile peculiar aboue others acknowledges him for his prince to whom hee specially renewes the oath of his allegeance at the change of euerie Pope 3. Our church of Fraunce holds that our holy father the Pope is vnder a generall oeconomicall counsell so we haue learned of our great diuine Gerson so of the councell of Constance and so when in former times any decree came out from his holines to the preiudice of our Kings or their realme our auncestors appeald from it to a generall Councell to be held afterward Cap. Noui de iudie. ext cap. ad Apostolicae de re iudie. capit vnam sanâ—tam de maior et obed The Iesuit maintaines a cleane contrarie opinion that in the same sort as the courtiers of Rome doe 4 With what dissimulation soeuer the Iesuit cloakes his writings now a dayes hee acknowledgeth the Pope prince of all kingdoms as well in matters temporall as spirituall because the Popes haue acknowledgd themselues for such in their decretall sentences and namely of late in their Bull of the great Iubile publisht for the yeere 1600. S. Peter and S. Paule whose successors they are called princes of the earth if the Iesuite doubt of this article he is an hereticke in his sect Our church of Fraunce neuer belieued that the Pope had any power ouer the temporal estate of our Kings Looke the chap. of this book where wee entreat of blindfold obedience 5 The Iesuit obayes the Pope by an obedience which he calls blindfold a proposition of a hard consequence for the King and all his subiects A proposition also which we obserue not but stoutly improue in our Church of Fraunce 6 By an auncient tradition which wee hold as it were froÌ„ hand to hand froÌ„ the Apostles euery Dioces hath his Bishop ouer whoÌ„ it is not lawful to vsurp any authority Bellam. lib. 1. de indulg cap. 11. The whole sect of the Iesuits is nothing els but a generall infringing of the authoritie of Archb. and Bish yea the hold that the Bishop hath no other iurisdiction or power then that which he holds of the Pope 7 The administring of the word of God and of the Sacra appertaines principally to the Archb. Bishop after to the Curats within their parishes to none other except a man haue permission of some of them within their charges By the Buls of 1540. 1550. The Iesuit giues to himselfe full power to preach the word of God and to administer the holy sacrament of Pennance and the Eucharist wheresoeuer it please him to the preiudice of the Ordinaries 8 Only the B. in his dioces can dispence with the vse of meats forbidden according as necessitie requires The Buls of Iulius the 3. 1552. The Iesuit acknowledges herein none but the Superiors of his order 9 We admit not to the order of priest-hood any that are borne in adultery or incest The Buls of Paule the 3. 1546. The Iesuit admits them without difference 10 By our ancient canonicall constitutions Church-men may not say Masse but before noone The Buls of Paule the 3. 1545. The Iesuit may sing Masse after none if it please him 11 Our priests are forbidden to say Masse any where but in our Churches except for the succouring of them that are sick and that by the permission of the Curat The Iesuit may make a particular oratory within his house and in all places where soeuer he comes there say Masse and haue an Altar to carry about with him 12 One of the auncientest parts of deuotion that we haue in our Church Teâ—t lib. 2. ad vâ—oâ—em Sib. Apul. lib. 5. epist are the Processions for euen Tertullian makes mention of them and we find that Mamercus Bishop of Vienna brought in the Rogation which wee obserue euery yeere in the weeke of the Ascention of our Lord Iesus Christ The Puls of 〈◊〉 13. 1576. The Iesuit doth not onely disalow of them but maintaines that they are forbidden him 13 We celebrate Anniuersaries in our Church in the remembrance of them that lately bestowed any goods on vs by way of almes The Iesuit receiues a pace what soeuer almes are giuen him to this end Part 6. of thâ—â—r const ca. 3. art 6. but yet he admits not of the Anniuersaries nor the Obits 14 We haue in our Church a certaine place neer the Altar which we call the Quire where our priests say diuine seruice Part 6. coÌ„st ca. 3. art 4. Iâ—b lib. 3. cap. 22. The bull of Gre. the 13 â—â— of Octo. 1576. apart from the common people The Iesuit hath no such place 15 We say our canonicall houres aloude in our churches of ordinary that euery man may pertake thereof The Iesuit is not bound but that he may say them in a low voyce 16 As our country of Fraunce hath alwaies abounded in deuotion aboue all other Nations so it hath had speciall priuiledge of God that all the heads of religious orders that haue been graffed vpoÌ„ the ancient orders of S. Austin S. Benet haue vowed theyr perpetuall houses amongst vs French men as the orders of Clugnie the Cistercians the Premonstratenses and Gramont There is neuer an order but that of the Charter-house Monks The Plea of the
Kings Aduocate of Mâ—â—nâ—l whose General hath not taken his habit in Dauphine And if there be any that make not their abode there at the least they come often times to visit their sheep in this our countrey of Fraunce Besides that the Generals of the Iesuits haue vowed their abode within Rome neuer any of them is seene to come into Fraunce to visit theirs so little of any French nature haue they in them 17 We receiue no Prouincials in France of what religious order soeuer they be vnlesse they be Frenchmen The Generall of the Iesuits sends vs such as it pleases him A Marchandize that cost vs deere in our last troubles 18 We in our Church of Fraunce allow of no religious persons which vow themselues to the saying of Diuine seruice in the Church but such as weare their habits and other monasticall weeds assigned to them by reuerend antiquitie There is no difference betwixt the habit of a Secular Priest and a Priest Iesuit 19 We haue alwaies confin'd our religious men within the cloisters as well that there they might lead a solitary life as also that they might serue them for walkes and refreshings after their studies The Iesuit should haue wrongd his greatnes if he had conformd himselfe to the fashions of other orders 20 After that our religious men haue made the three ordinarie and substantiall vowes of Pouertie Chastitie and Obedience they may not returne to the world to follow againe their former course of life no not with the consent of their Abbots The Iesuits hauing added to the simple vow of Iesuitisme Greg. 13. Bull. 1584. after the two yeeres of their Nouiceship the three vowes common to all religious orders may notwithstanding be turnd ouer to the world againe by their Generall whensoeuer it pleaseth him 21 Our religious persons after they haue made those three vowes are vncapable of all kinds of succession The Iesuit as long he continues in his simple vow Greg. 13. Bull. 1584. may enioy any of them as if he had not at all giuen ouer the world 22 No man enters into other orders of religion but with an intent to studie that he may in time be preferred to the order of Priesthood The Iesuit receiueth men into his order vnder the name of temporal coadiutors which make profession of ignorance and are neuer admitted into holy orders 23 All other religous persons haue certain daies wherin they keep extraordinary fasts abstaine from meat which daies are not coÌ„mon for fasting to the rest of the people The Iesuits though from their verie entrance they take the name of religious persons Rib. lib. 3. ca. 22. yet at no hand obserue any such day 24 The auncient ordinances of our Kings Charles 5.6.7 admit no principals of Colledges that are straungers and borne without the Realme vnlesse at the least they be made denezens The General of the Iesuits establisheth in the Colledges of his order such Rectors and Principals as pleaseth him without respect whether they be French or no. 25 In our religious orders the religious are not suffered to read Lectures of humane learning to any but those of their owne order The Iesuit reads to all goers and commers The Bull of Pius 4. 1561 26 The degree of Maisters of Arts is not giuen with vs to any religious person but onely the Doctership of diuinitie if they be fit for it The Iesuit takes the degree of Maisters of Arts as well as of Doctor of Diuinitie Bull of Pius 2. 1552. and Pius 4. 1571. Pius 4. Bull 1556. Greg. 13. Bull in May. 1573. 27 The order that we obserue in our Vniuersities is that the Bishop is the chiefe Iudge and for this cause in euerie Cathedrall Church where there is an Vniuersitie to whom there is also a Chauncellor of the Vniuersitie to whom there is a Prebend annexed which giues the degrees of Bachilers Licentiats Maisters and Doctors after the disputations and publike trials made in the places of old herevnto appointed The Iesuit is ignorant of this forme he must haue a stable by himselfe At the first the Generall made Maisters and Doctors of his absolute power afterward these degrees were takeÌ„ by the authority of the Prouincial vpoÌ„ examination by 2. or 3. deputed by him to that purpose 28 Yea more then that in this our country of France no man may receiue the degree of Maister or Doctor but in famous Vniuersities The Iesuit turning topsie turuy all our ancient discipline may make Ma. of Arts Pius 4. 1561. and Doctors of Diuinity wheresoeuer they haue Colledges though they be not in any Vniuersitie 29 In al alienations of the Church goods which depeÌ„d vpon Bishopricks or Abbies the communalty must assemble theÌ„selues togither with the coÌ„sent of their heads to contract afterward the authority of the superiour must concurre who must depute a Promoter as he that is proctor for the good of the Church al which is done to discusse examine whether it be fit that such alienation be made To the alienation of the goods of the Iesuits Pius 5. 1568 CoÌ„st par 9. cap. 3. art 5. there is nothing required but the will and absolute power of the Generall without any other ceremonie In their first confer Gen rall 1558. Greg. 13.18 Decemb. 1576. Pius 4. 1561. 19. Art Monta. in his booâ—e of the truth defended cap. 15. Pellar de translamp Montaign Chap. 15. 30 Our kings receiue a subsidie of beneuolence from the churches of their Realme which we cal Tenths If you will giue credit to the Iesuits priuiledges they are exempted from it 31 Our kings may not be excommunicated by the Popes as we will proue in his place This rule is charged to be vntrue by the Iesuits 32 It is not in the Popes power to transsate our Realm to whom it pleases him for default of obedience to him as I hope also I shall proue The Iesuit maintains formally that the Pope according to the occasioÌ„s of matters may transfer not onely kingdomes but the Empire also And to the end I may file on a row other propositions wherein they contradict vs. 33 Cleargie men may not be iudged by a Secular Iudge Bellar. de exem Cler. cap. 1. Propo. 3. Propo. 4. Propo. 5. although they kept not ciuill lawes 34 A Cleargie mans goods both ecclesiasticall and temporall are free from tributs to secular Princes 35 The exemption of Cleargie men in matters politicke as well for their persons as their goods was brought in both by humane and diuine law That which I will certifie to you in my speech following is the doctrine of Emanuel a Doctor of Diuiniy a Iesuit of Antwerp in his Aphorismes of confession wherein as he declares in his Epistle by way of preface he laboured 40. whole yeeres and sets downe his vndoubted propositions of confession by order of Alphabet 36 A Cleargie mans family is of the same Court with himselfe 37
assembly some laboured harde to make immortall mercilesse war against the Hugonots yet demaunded an abatement of Subsidies a proposition ill sorting with the former those Subsidies hauing heen introduced of purpose to further the warres By means whereof the man of whom I speake taking first aduise of the Iesuits propounded a third course to league thēselues against the Hugonots and that such as willing lie enroled themselues vnder the League should be bound to contribute vnto the charge of this new warre These instructions receiued and published the Deputies did nominate a certaine Prince to be their head The last King knowing of what consequence this practise was and that succeeding it would make 3. parties in France his owne which was not one properly that of the League another of the Hugonots to breake this blow discreetly affirmed that he approued well this League but that be would be chiefe thereof which was to the end the League should flie no further then he was pleased to giue it wings The first stone of our ruine beeing cast in this manner the Prouosts of the Merchants and the Sheriffes of Paris returning home and loath that thys opinion of a League which they held most holy should miscarie sent theyr Commissions throughout all the Wards to to the end that such as would contribute should subscribe their names The Constables bare them vnto euerie house some hardier then the rest opposed themselues the greater number fearing worse subscribed The Commission was brought to Christopher le Tou chiefe Iustice whose memorie vvee cannot honour too much this good Lord refused not onely to subscribe but detayned the Commission it selfe and the next day in open Court detested this vnhappy innouation as an assured desolation to our state His authoritie his honestie his reasons wrought so great effect that euery one allowed and followed his aduise From thence-foorth this opinion of the League did weare away or rather vvas remitted to another season that better might befit the purposes of such as broached it Suddainly after the Parliament was ended Father Aimon Auger a Iesuit got the King to giue eare vnto him through his plausible hypocrisies And after him Father Claudius Matthew of Lorraine both the which had so great part in his good fauour that as Montaignes testifieth hee some-times caused them to ride along with him in his owne Coach At length this good King founde that these coozeners were desirous to incroach vppon the managing of State-matters about him Auger especially whom for that cause hee gaue order to his Embassadour at Rome to get him remooued out of Fraunce by Letters of obedience from his Generall The King departing from the Parliament pacified his subiects by an Edict of the yeere 1577. the which hee sayd was vvholly his owne and yet had by his wisedome cleane dashed the reformed Religion without bloodshed if the Iesuits would haue vouchsafed him the leisure to finish what he had begun Wageing in the midst of peace a gentle warre against the Hugonots gentle but more forcible in great mens oppinions then any weapons could haue made it For although that the Edict of 77. gaue some libertie vnto them yet the king neither called them to places of iudgement nor vnto offices in his Exchequer nor to the gouernments of Prouinces and Townes Hee had moreouer deuised the order of the holie Ghost reserued wholly for Catholicke Princes and Lords as also that of the Hieronimitans of our Lady of Vincennes where none were to appeare but Apostolicall Romane Catholiques and with whom laying aside his most high authoritie he fraternized in all kind of deuotion Nowe the presence of these causing the others absence belieue it was no small meanes to force them into the right way For there is nothing which the French Nobilitie affect so much as to be neere theyr King nor any thing that afflicts the common people more then to be kept from Offices this is a disease of minde that spoyles the Frenchman As soone as a Lawyer or Marchant haue by theyr endeuours stuffed theyr Closets and Storehouses with siluer the thing they chiefely ayme at is to bestowe it on places of Iudgement or roomes in the Exchequer for theyr Children so that the newe Religion beganne alreadie to dissolute and it grieued not the Auncients thereof vvho for shame and to auoyde the imputation of lightnes stucke vnto it to suffer their chyldren to be instructed in our Schooles and consequently to learne there the principles of our Religion All matters in this sort proceeded from ill to well from well to better the Countriman plyed harde his plough the Artificer his trade the Merchant his traffique the Lawyer his practise the Cittizen enioyed his reuenew the Magistrate his stipend the Catholick his owne religion throughout all Fraunce without impeachment The remainder of those Hugonots that liued being sequestred into a backe corner of the kingdome when our Iesuits seeing themselues remoued frō theyr Princes fauour beganne to lay this snare to intrap him Euen as the Societie of Iesuits is composed of all sorts of people some for the pen others for practise so had they amongst them one Father Henry Sammier of Luxembourge a man disposed for all assayes and resolued vnto any hazard This fellow was sent by them in the yeere 1581 towards diuers Catholicke Princes to sounde the Foorde And to say truly they could not haue chosen one more fit for he disguised himselfe into as many formes as obiects one while attired like a soldiour another while like a Priest by and by like a country Swaine Dice cardes and women were as ordinarie with him as his prefixed houres of prayer saying he did not thinke he sinned in this because it was done to the furtherance of a good worke to the exaltation of Gods glorie and that hee might not be discouered changing his name together with his habite according to the Countries wherein he purposed to negotiate He parted from Lorraine and thence went into Germany Italie and Spaine The summe of his instructions were that foreseeing the eminent danger of our Catholick religion the seeming conniuence which the King gaue to it and secret fauour hee yeelded on the other side to the Hugonots whereof the Duke his brother had made himselfe an open Protector in the Lowe-Countries their holie societie had resolued to vndertake this quarrell vnder the leading of a great Prince making sure account of Gods assistance seeing that it was directed to the aduauncement of his holy Name and good of his Church Thus Sammier got intelligence from each part and tooke assurance on all hands but presently to manifest their proiects the season fitted not because the Duke was aliue and the two brothers forces once vnited were sufficient to swallow all such as had made head against them And this was but the preamble vnto our Troubles In the yeere 83. he died That let remoued the Iesuits imbarqued in their quarrell such Lords as they thought good and
death of the two Brothers at Blois that certaine young Diuines infected with the poyson of the Iesuits loosed the reines to subiects against their King in the yeere 1589. notwithstanding themselues confessed at that time that their aduise in this poynt ought not to take place without the formall confirmation of the Sea Apostolicke Neuerthelesse Commolet the Iesuit and his adherents the day following sounded the Trumpet of warre in their Pulpets against the King deceased affirming withall that it was confirmed by Decree Whereupon insued those outragious disorders which wee haue seene in Fraunce since that time To take Armes against his Soueraigne was heresie but much greater heresie was it not to tarrie for the allowance or disallowance of the holy Sea So that this was to offer violence to two Soueraigne powers at once the spirituall power of the Apostolicall Sea and the temporall power of the King And Pope Sixtus if hee had pleased might with one stroake of his pen haue extinguisht all our troubles by excōmunicating all those who without his knowledge authoritie had presumed to arme themselues against their King whom hee knewe to be a most deuout Catholique But he kept himselfe well enough from that for in so dooing he should haue excōmunicated them who at that time had all the strength on their part in fauour of a poore King against whom heauen earth seemed to conspire Contrariwise he conuented him to Rome to answer that he had done against al the lawes customs liberties and priuiledges of our Countrie of Fraunce Our King now raigning was at his first comming to the Crowne of a contrarie religion to ours and it pleased the Pope at the first to censure him for such a one but when hee once came to knowe his valour and that his enemies did but feede his holinesse with false bruits of imaginarie victories he began to shrink his head out of the coller and would neuer after haue any hand in the matter And from that day forward vsed the King vnderhand with all the curtesie that coulde be desired Neither doe you thinke for all this that Sixtus stood the worse affected to the King that dead is or the better to him that now raigneth but he thereby out of his vvisedom fauoured the more his owne proceedings Albeit certaine foolish Schollers charged him a little before his death that hee was inclined to the Kings partie And vppon this challenge some rash spirits haue not spared to say that he was poysoned whereunto I will giue no credite although it were true The like may be said of our Iesuits who ayme at nothing else but the aduauncement of theyr Common-wealth which they entitle The Societie of Iesus which as it hath take his originall and increase from nothing but from the Troubles so doe they shoote at nothing but to disturbe those countries wherein they remaine in that disturbance they euer encline to those which are able to maister the weaker part as I will make good by an ocular demonstration After they had set fire to the foure corners and midst of Fraunce and that the late King was brought to a narrow straight they deuoted themselues to him aboue the rest that was the Captaine generall of the League because all things fell happilie on his side And as long as Fortune smiled vppon him all theyr Sermons vvere of nothing but his greatnes and merrits But when they once perceiued that hee beganne to decline and that he was forced to call to the King of Spayne for assistance then beganne they likewise to turne theyr face from the Duke wedding themselues to the partie of a King whom they esteemed to be exceeding mightie There is at this day a new King in Spayne what his good or ill fortune shall be is knowne to GOD onelie For my part it shall neuer grieue me to see as many Crownes on his heade as were on his Fathers the late deceased King Imagine that for a new opinion of war vvhich is easily harboured in the braine of a young Prince he should breake with vs and that our affaires should haue prosperous successe in his dominions bee assured you should see our Iesuits altogether French albeit they were Spaniards by birth These are true birds of pray that houer in the ayre It was wel befitting the person of a soueraigne prince to play that part which Sixtus did but for a subiect it is an ill president a matter of dangerous consequence This is to prooue that which way soeuer you turne your thoughts you shall finde no reason why the Iesuits should be nourisht within a kingdome who are as many I will not say espialls but enemies to theyr Prince if he fortune to prooue the weaker And for a neede if there should happen newe factions in Rome and that the Pope were put to the worst hee himselfe should feele the effects thereof notwithstanding the particuler homage which they sweare vnto him at euerie change of the Sea Scarcely had the Aduocate finisht this discourse but the Gentleman replyed Take heede you be not deceiued and that this your position doe not imply a contradiction For if the Iesuit bee naturallie addicted to him that is most beneficiall to him as you hold then must it of consequence followe that hee is naturally Spanish and not French VVill you know the cause hee is sure that what trouble soeuer hee may breede in the consciences of these and these priuate men by his nevve kinde of confessions yet shall hee neuer be able to get such footing in the whole Realme of Fraunce as hee hath alreadie in Spayne wherein the supreame Magistrate is fallen from one extremitie into another For the Spaniards beeing of olde accused to be halfe Pagans as holding a mungrell Religion and not wholie Christian doe novve in these dayes to purge themselues of that calumnious accusation for so I will suppose it to be they speciallie and aboue all others embrace the Iesuits esteeming them vassales to the Papacie without all clause or exception And vpon thys opinion they graunt them in theyr Citties an infinite number of prerogatiues aboue the common people yea euen aboue the Magistrates themselues whom they rule at their pleasures And albeit antiquitie haue giuen vs in Fraunce the title of the eldest sonnes to the Catholique Apostolick Romane Church yet is it with certaine qualifications vvhich the Iesuits shall neuer be able to remoue out of our heads what soeuer shewe of continuation they bring to the contrarie And that is the cause why they supposing their commoditie vvould be greater if the Spaniard were Maister of all Fraunce then at this present it is will euermore leane to that side rather then to ours albeit they were naturally French These are pollititians which cleaue rather to the certaine then to the vncertaine Thinke not your selfe interrupted by thys short Parenthesis but if you please fall againe into your discourse I will doe soe aunswered the Aduocate and I vvill tell
since the passion of our Sauiour and Redeemer Iesus Christ and that which hath been approoued be all our auncient Doctors of the Church of whom the meanest had more learning and true Christian feeling in his heart then Luther and all his adherents then Ignace with all his complices It is the religion wherein all good and faithfull Christians ought to liue and die I will adde further that I had rather erre with them then runne the Wild-Goose chase endaungering my soule with these night-growne mushrumps But wee will be moderate in a subiect of such a nature I will not say then that I had rather but that I should lesse feare to erre For to say that Iesuits are the onely clubs to beat downe the blowes of Caluin and Luther I am so farre from beleeuing it as I thinke it is a special meane to confirme them in their erronious opinions I remember a friend of mine being at a Sermon rather for nouelty then deuotion a Minister cryed out to his disciples My brethren saith hee God hath beheld vs with a mercifull eye Although Martin Luther had beene sufficient to giue the Pope battell yet so it is that Ignacius Loyhola is come besides to ayde vs. For hee cunningly vnder colour of support supplanteth him What readier meane to ouerthrow a State then faction and intestine quarrels And I pray you what other milke giue these Iesuits in the Church of Rome Then sith this Sect is his last refuge his principal support be of good cheere the day is ours For without question the head must be verie daungerously sick if for cure therof fauouring this new Sect they vtterly ouerthrow the noble parts But what should be the cause of this disorder An imaginarie vow of Mission in fauoure whereof the Pope prâ—â—ecteth their quarrell For this therefore let vs prayse God and say as Demea said to his brother Mitio in the Poet Consumat perdat pereat nihil ad me attinet These sixe or seuen Latine wordes vttered against the holy Sea are blasphemous But this is the vnbridled licence of these new Preachers who when they are transported with their preposterous zeale may say any thing This dissension concerned not the Minister it had beene his part to touch the conscience of euerie good Catholique who desireth to liue and die in the bosome of the Catholique Apostolique and Romane Church yet it should be our care that these my Maisters the Ministers insult not ouer vs that their triumphs be not grounded on the Iesuits Consider whether they haue cause to say thus or no for among other particulars of the censure of our Diuines in the yeere 1554. this was one that the Iesuits would become Seminaries of Schisme and diuision in our Christian Church that they were rather brought in for the ruine and desolation of it then for the edification thereof Wherfore if I may be thought to erre in saying that the Sect of the Iesuits is no lesse preiudiciall to the Church then that of the Lutherans I doe it not without iudgement hauing for my warrant heerein the censure of that venerable facultie of Diuines in Paris CHAP. 25. ¶ Of the notorious enterprize or vsurpation of the Generall of the Iesuits ouer the holy Sea and that there is no new Sect which in time may bee more preiudiciall to it then this WHen the venerable facultie of the Diuines of Paris censured the Sect of the Iesuites in the yeere 1554. they only considered of the inferiour orders aswell spirituall as temporall But for matter which concerned the holy Sea they went not so farre neither were they acquainted with their Bulls and constitutions But now that it hath pleased God of his grace to enlighten vs I will not doubt to say that the Gouernour of the Iesuits represents the person of Lucifer who would equall himselfe to his Creator So this fellow being a creature of the Popes doth not onely vsurpe equall authoritie ouer his subiects but farre greater then the Pope doth exercise ouer the Vniuersall Church They giue out in Rome that they absolutely obey the Pope not onely in the matter of Mission but in all other his commaundements And vnder this plausible pretence they haue obtayned and daily do obtayne verie many extraordinarie priuiledges in preiudice and if I might presume to say so much in disgrace of Archbishops Bishops Orders of Religion Vniuersities and the whole Catholique Church Notwithstanding the truth is that they hauing two Maisters to serue doe without comparison more homage to their Generall then to the holy Sea Ignatius Loyhola Rib. lib. 1. Chap. 3. a Spaniard verie honourably discended chaunging his condition chaunged not his nature Ribadinere reporteth that when hee was to leaue his Fathers house pretending to goe to visite the Duke of Naiare Martin Garsia his eldest brother iealous of his intention came to him priuately to his chamber and said thus vnto him Brother all things are great in you Wit Iudgement Courage Nobilitie Fauour of Princes the peoples loue Wwisedome Experience in warre besides youth and an able bodie All these promise much of you are exceeding full of expectation How then wil you now frustrate on a sodaine all these our fayre hopes will you defeat our house of those garlands whereof we in a sort assured our selues if you would but maintayne the course you haue begunne Although in yeeres I am much your auncient yet am I after you in authoritie Beware then that these high hopes which sometime we conceiued of you prooue not abortiue ending in dishonour Whereunto Ignace shortly aunswered that he was not vnmindfull of himselfe and his auncestors from whom he would not degenerat in the least degree nor obscure their memorie And beleeue mee he kept his promise For after this vnexpected chaunge of life he neuer entertained any petrie ambitions howsoeuer he altered his habit or any pilgrimage he made to Ierusalem notwithstanding Cloath an Ape in Tissue the beast may happily be more proud but neuer the lesse deformed Naturam expellas furca tamen vsque recurrer Coelum non animum mutant qui trans mare currunt Neyther the meanesse of his habit nor his pilgrimage could abate those spirits which were borne with him WheÌ„ he his six first coÌ„panions made their first vow at Mont Marter he made himselfe their head without any election of their part The which you shal finde in Maffeus who witnesseth that when by the aduise of the Phisitions he was to chaunge the ayre for the recouerie of his health after a long sicknes taking his iourny toward Spayne he left Vicegerent ouer his companions Peter Faure in whom he reposed a speciall trust Caeterum saith Maffee nequid é suo discessu res parisiensis caperet detrimenti Maff. lib. 2. cap. 1. primùm commilitones ad fideÌ„ perseuerantiam paucis adhortatus Petrum Fabrum annis vocatione antiquissimum illis praeposuit cui interim obtemperarent He had then
theyr way to Venice intending to trauaile to Ierusalem to acquite themselues of a vovve which they had made to visite the holy Sepulcher The Iesuit and I went toward Rome hee to yeeld account of his voiage and I to see the Iubile but especially to visite two great Prelates both of them bearing the name and qualitie of Fathers our holy Father Pope Clement the 8 a Father of concord vnion hauing by the trauaile intercourse of the Cardinall of Florence his Legate mediated a peace betwixt two great Kings for the which Christendome is greatly indebted to him the other father Claudius Aquauiua Generall of the Iesuits a Father or to speake more properly a Fountaine of all diuisions factions and discords as he who by his bookes set them first a-broche in Fraunce to the great damage and spoyle of our state God graunt that by the example of Tho. Aquinas frō whose house they say he is descended hee and his may heereafter learne the obedience loyaltie which a subiect oweth in dutie to his King To Captaine Ignatius Father and chiefe Generall ouer the Company of the Iesuits Father Souldiour where is thy Flaske Take vp thy dagger and thy blade This Authour pulleth off thy maske Of craftie vowes and cogging trade That Iesuits are right Preachers and therefore to be restored to their former place in Paris a scoffing Epigram written to Father Iames Commolet the Iesuite THE furious speech of a Tribune of Rome Perswadeth men to murder and commotion When roaring Commolet gaue out his doome In pulpet people mus'd at his deuotion Hee bid them kill theyr King his Realme annoy Hee stird vp many troubles euery where Rage in his mouth his Country to destroy This holie doctrine preacht the Iesuit there And sith his tongne doth ciuill tempests brew I bid this holy Tribune heere adiew To Henrie the fourth the most Christian King of Fraunce and Nauarre Great Henrie by this Epigram is told What course with Iesuits he ought to hold FINIS A Table or short collection of things contayned in all the Chapters of the three Bookes of the Iesuits Catechisme ¶ The first Booke AN Introduction to the Catechisme Chap. 1 What the foundation is of the Societie of Iesus which the common people call Iesuits Chap. 2 The censure giuen of the Iesuits Sect by the Diuines of Paris in the yeere 1554. Chap. 3 How at what time and by what sleights the Iesuits crept into Fraunce Chap. 4 The Decree of the French Church against the Iesuits in the assembly held at Poissy 1561. Chap. 5 Of the request preferd by the Iesuits to the Parliament The yeere 1564. to be incorporated into the Vniuersitie of Paris and how many sides made head against them Chap. 6 How the Iesuits were refused at Rome and by what cunning they were afterward receiued Chap. 7 Of the insolent title of the Societie of Iesus vsurped by the Iesuits and how many sundrie fashions they haue vsed to authorize it Chap. 8 That the Iesuits are called Apostles in Portugal and in the Indies and with what deceits they haue wrought it Chap. 9 The impieties of William Postell a Iesuit Chap. 10 The studies of great Ignace Chap. 11 That when Ignace and his companions came before Pope Paule the third they were plaine Mounte-banks and that the titles they gaue themselues were false Chap. 12 That we haue great likelihood to proue that the approbation of the Iesuits Sect made by Pope Paule the third is nothing worth Chap. 13 That the Oeconomie of our Church consists first in succession of Bishops Secondly in the auncient orders of Religion Thirdly in the Vniuersities and the Iesuits Sect is built vpon ignorance of all these Chap. 14 That no man can tell where to place the Iesuits among all the three auncient orders of our Church and that this is the true cause for which they neuer yet durst set in their foot into processions Chap 15 That without wrong to the holy Sea you may call the Iesuits Pape-Lards and their Sect Pape-Lardi that is Hypocrites and their order hypocrisie Chap. 16 Of the fabulous visions of Ignace and the miraculous fables of Xauier Chap. 17 Of Ignace his Machiauellismes vsed to set his sect a float Chap. 18 The conclusion of the first booke Chap. 19 ¶ The second Booke THat our Church of Fraunce and the Sect of the Iesuits cannot stand together Chap. 1 That the Pope authorizing the Iesuit at his first cōming neuer had any perswasiō that either he could or ought to inhabit in France Ch. 2 That it is against the first institution of the Iesuits for thē to teach all sorts of Schollers humane learning Philosophie and Diuinitie and by what proceedings and deuises they haue seazed vpon this new tyrannie to the preiudice of the auncient discipline of the Vniuersities Chap. 3 That the foundation of the deceipts of the Iesuits proceeds from the instruction of youth and why our auncestors would not that young folke should be taught in the houses of Religion Chap. 4 With what cunning the Iesuits enrich themselues by the spoile of their Nouices Chap. 5 That the craftie humilitie of the Iesuits in teaching youth hath brought the Vniuersitie of Paris to ruine Chap 6 That the Sect of Iesuits agreeth in many things with the heresie of Peter Abilard Chap. 7 That the Iesuit giues himselfe licence to bring into his Colledge children out of the bosomes of their fathers and mothers without their leaue Chap 8 Of the vow of the Iesuits which they call the simple vow Chap. 9 That it cannot be excused but that there is heresie and Machiauellisme in the Iesuits simple vow Chap. 10 Of the Iesuits engaging the authoritie of the holy Sea to excuse the heresie of their simple vow Chap. 11 That besides the heresie which is in the Iesuits simple vow there is also in it a manifest cooznage Chap. 12 That the Iesuits Prouincials take vpon them to discharge their inferiours of the simple vow in the same sort that their Generall doth Chap. 13 How the Father Iesuits vowing pouertie by their great and third vow make a mocke of God Chap. 14 That the Iesuits vow of Chastitie containes a new heresie and withall a briefe discourse of the title of Father which the Iesuits of the grand vow giue themselues Chap. 15 Of the vow of Mission and that by it the Iesuits mocke vs all and especially our holy Father the Pope Chap. 16 Of the blindfold obedience which the Iesuits owe the Pope which at this day impudētly they deny by their new books Chap. 17 What shifts the Iesuits vse to couer the impieties of their blindfold obedience Chap. 18 Of the wisedome of Ignace the Sottishnes of the new Iesuits A Dialogue between the Iesuit the author of this discoruse Ch. 19 ¶ The third Booke TOuching the Anabaptistrie which is found in the Iesuits vow which they make of blind obedience to their Superiours also that by the meanes