but a figure of it There was no Bishop of note nor any of the auncient Doctors of the Church in all the first squadron which was not of this opinion or brought not out some matter of attainder against Ignatius Then Saint Peter by his authority and primacy ouer all the Church spake to them with an admirable Maiestie on this manner It is neither for you nor for vs to yeeld a reason of that which was done at Antioch when the Church of God gaue the name of Christians this was a worke of the holy Ghost And as it is not the seruants duty to aske any reasons of his Maister why he commaunds him this or that but he ought only to obey him so God hauing charged vs by his holy Spirit to call our selues Christians it is not fit for any man whatsoeuer to enquire the cause of it There is no speedier way to make men heretiques then to become curious questionists in such matters Therefore neuer thinke that this name was imposed vpon vs by the Suffrages of simple people As the name of Iesus came from God the Father so I may speake it for a certaine truth that by the faith and homage I yeelded to our Sauiour at the first vpon this word Christ he built his Church vpon me and gaue me the Keyes thereof among the rest For hauing asked the question of vs all what men reported of him some of the Disciples aunswered that some tooke him to be Saint Iohn the Baptist others said hee was Elias others one of the olde Prophets Math. 16. Luc. 8. But whom doe you quoth hee to vs his Apostles iudge me to bee I taking the tale out of the mouth of all the rest of my fellowes by the greatnes of zeale wherewith I was transported aunswered him Thou art the Christ the Sone of the liuing God and presently he replied that I speake not this of my selfe but by Reuelation from God his father And after this he declared me to be Peter and that vpon this Rocke he would build his Church and whatsoeuer I bound on earth should be bound in heauen Sith that vpon this confession of Christ he built his Church vpon me this was a silent lesson he taught vs of his will and pleasure that after his ascention into heauen he would haue his Church to bee called Christian and vpon this proiect all our brethren doubted not to take vp that name at Antioch I my selfe afterward making Euodius Bishop of that Sea Suidas in verb Christianus confirmed that name of Christian in the Church I maruell said Saint Peter turning himselfe to Ignace that you honouring as you say ye doe the Sea of Rome where my successours sway the gouernment and yet at the first dash you haue despised my decrees were there nothing else but this to be weighed in you you may not so be admitted into this ranke Ign. Will you not receiue vs vpon the three vowes we haue with great holinesse made of Chastitie Obedience Pouertie and that which is more of generall and particular pouertie when we became fathers of our order S. Peter This is another barre that shuts you out for although Chastitie Obedience and Contempt of the world were familiar matters with vs yet did we not this by vow that was brought into the Church after our time by those whom you see stand in the second ranke and to say the troth wee neuer tyed our deuotion to pouertie Ign. Wee minister the Sacraments of pennance and the communion as you did and we are readie to go foorth for the aduauncement of Christianitie whither soeuer it shall please your Successours to send vs. S. Peter These two Sacraments are likewise ministred by the Mendicants of which order there be many now in the Indies in Palestine and at Pera neere vnto Constantinople to conuert the Infidels yet are they not ranged in our Squadron you must go to them and let them know there is too great oddes betweene vs and you to yeelde you anie place heere Ignace finding himselfe excluded from the first station in this procession he was some-what amazed neuerthelesse he thought to speed better with the second because he should there haue to doe with S. Anthonie the honour of all the first Hermits For I know quoth he that in the heate of his holy meditations hee gloried in ignorance I am sure that if he doe but trie me therein he shall find me nothing inferior vnto himselfe Thus deuising with himselfe what might best bee doone to creepe into his fauour he shewed him that he had passed his time in heauenly contemplations and not in learning as hee had done before Yet true it was that hys ignorance had made many learned men which were all priested ministring the holy Sacraments some of them were Preachers and some Regents The holy and venerable yeeres of this good Hermite gaue Ignace this aunswere Brethren I commend your intention but it is nothing like vnto ours Our deuotion and the deuotion of all the good Fathers first founders of the religious orders was a solitarie life without schollership or priesthood our wisedome consists in continuall lifting vp the minde toward God taking all humaine learning to be meere vanitie And as for Ecclesiasticall functions we take no charge of them they depend vpon the Bishops that feede vs by theyr inferiors in the Church Your Rulers are not like ours In Gods name my good brethren goe your way in peace leauing vs to our sweet life in quietnes of conscience within our Cells Neuerthelesse it may be you shall find behinde vs some shreds and remnants of ours in in whom you may take some roote namely those which by permission of the holy Sea are called to the orders of priesthood and may both preach and minister the holy Sacraments of Penance and the Alter as you doe Ignace passing from them to the other Saint Benet perceiuing him comming by his gate tooke the speech to himselfe and said If you be of our companie you must either be Ancors and Hermits or Monks Conuentualls Your profession denies you to be Ancors we may be easily entreated to excuse you of it because that life is too painfull But if you be Monks and Conuentualls as we are where is your frock your hood your cloake For Elias the first image of our Order and after him S. Iohn the Baptist both differd from the cōmon people in apparrell VVhere is the great shauen crowne vpon your heads by which S. Hierom said that in pouertie we are like to Kings and Monarches where be the extraordinarie fasts your societie keepes not onlie beyond the cōmon people but beyond the Bishops and Curats Where be the Cloysters within your Monasteries Heereto Ignace and his companions briefely and roundly answered him that they were no Monkes but religious persons onely Is it euen so saide S. Benet then are you a kinde of quintessence of Monks And as the facultie of Phisicke
verie true that they coggd a Die when they got a Bull from Gregorie the 13. to forbid them this matter But thys was before their constitutions bare anie prohibition I come nowe to another matter which is that Elizabeth Rossell one of Ignace fauourers Rib. lib. 3. cap. 14. Maf◠lib. 2. cap. 17. seeking to erect a Iesuiticall order of women in Rome Ignace would neuer agree to it hee knewe it well that this would haue ministred matter of laughter to all the world for what kinde of habite or place should these women haue had in their Monasteries The religious men of Saint Benits order S. Barnards S. Dominicks and S. Fraunces do all weare the habite appertaining to their orders The Iesuits are apparrelled as priests if women should haue taken that attire to you must haue called them vvomen priests Let vs returne to our processions which all good and free Catholiques religiously embrace Ignace bragged euery where he was a Catholique why then did he forbid his societie the processions Because hee knew that if they came among other Ecclesiasticall orders they were vncertaine what place they should take theyr sect being a newe bastard religion a very hotch potch of all our orders without any thing pure in it or any poynt of our auncient Church Therefore to call them the societie of Iesus is to goe out of the way but I wil now giue them a name more agreeable vnto them I remember I haue read in the Romante of the Rose late alledged by me that when Saint Lewes brought the Carmelites into Fraunce from Mount Carmell they vvere called the Pred-coats because their cloakes were striped welted with black white Sith then we see the Iesuits to be a partie-colourd religion of diuers peeces of our ancient Church ill suted sowed together you may call them and theyr religion the new Motley Heere the Aduocate held his peace which ministred matter of talke vnto the Gentleman who said to him I know not how true it is that you had such a dreame as you haue told me yet I may well say there is much truth in it And more then that you cannot paynt out these matters more liuely then by the picture of a dreame But seeing you make reckoning of the Romant of the Rose me thinks by the modell of it wee may more fitlie call the Iesuits Papelards and theyr companie Papelardie Heere-vnto saide the Aduocate I beseech you let vs not ingage the authoritie of the holie Sea by the quarrell of these hypocrits I will not saide the Gentleman sith you haue bound mee to harken till you haue made an end CHAP. 16. ¶ That without wrong to the authoritie of the holy Sea you may call the Iesuits Papelardes and theyr sect Papelardie that is hypocrits and theyr order hypocrisie WEe haue euer yet in Fraunce embraced Poperie with all honour respect and deuotion and euer yet in Fraunce hath this holy name by many men been by false shewes abused VVhen you see a soaking Vsurer adulterer or a thiefe mumble manie Pater nosters daily at the Masse without amendement of his euill life or a Monk within his cloister vnder his habite his sad looke and thin visage nourish rancor auarice enuie and brocage in his hart wee call both the one and the other Papelards and their actions Papelardie what say you then to Poperie It is the cleere spring and fountaine from whence we ought to draw the vnitie of our Christian fayth What is this papelardie A maske of poperie in them which outwardly would be esteemed to be better men then others and inwardly are worst of all This one lesson haue I learned in that Romant of the Rose where William Lorrey represents vs an Orchard enuirond with high walls painted with the portraitures of Hate Enuie Robberie Auarice Sorrow Pouertie among which was the picture of Hypocrisie drawn in this manner I will set you downe the old language with the newe of Marot the first for his authoritie the second for his grace THere was an Image in my sight That well became an hypocrite Papelardie it was nam'd Because in secret it is fram'd To feare no mischiefe to atchiue If none spie what it dooth contriue The lookes were like a penitent And it appeared to lament A creature sweete it seemd to be Yet vnder heauen no villanie Is found but that it dares performe And it resembles much the forme That hath beene made to this semblance Set out with sober countenaunce In apparrell it was clothed Like vnto a woman yealded In the hand it held a Psalter The hart did groane the eyes did water With prayers to God that fained be And to the Saints both he and shee It was not merry it was silent As if the thoughts were euer bent To shewe deuotion euery where Inuested in a shirt of haire Fat fed she was not you must know Fasting had brought her very low She grew so pale and wan of late That vnto her and hers the gate Of Paradise denied them passe For many people haue a glasse Of flesh abated saith Gods booke That many others they may booke And for a little glory vaine Gods kingdome they shall neuer gaine VVhen this Romante was compilde Wickliffe Iohn Hus Ierom of Prage Martin Luther and Iohn Caluine were not yet borne to make warre vppon the holy Sea for William of Lorrey liued in the time of S. Lewes yet was the word Papelardie then in vse marke whether all these particularities set downe by him doe not encounter our Iesuits I confesse that none of them lye in hayre and likewise that they take no knowledge of the extraordinarie fasts which other religious persons keep They are wisely dispenst withall by their statuts but to passe ouer all other poynts they repose thēselues whollie vpon the authority of the holy Sea as if they were the first-borne children of the Popedome And at other times when you see thein vpon theyr knees saying ouer their Beades one by one before a Crucifix or an image of our Ladie and after marke theyr confessions communions before the people with I knowe not what leaden lookes fraught with hipocrisie and notwithstanding they worke vnder-hand the ruine of the Countries where they dwell and the murder of whatsoeuer Kings and Princes it pleases them and that theyr Masses confessions and cōmunions are the directorie starres of their Machiauelian tricks what better name can we giue them then Papelards As for the name of the societie of Iesus it is so proude a title as no good men can make agree with them except it be to grace their hipocrifie the more Their sect as they say was first cōsorted in Paris and sworne at Montmarter in the hart of Fraunce The words of Papelard and Papelardie are French words I thinke we shall find very many that will resigne them ouer vnto them as words euery way fitting theyr profession Neither is it any disparagemēt to the merit of Christes
how canst thou be a Father To which I aunswerd him that it was meere follie to giue any credit to names or Anagrams as Iulius Scaliger hath very elegantly proued against Cardan Besides I am out of doubt that you Anagram is a lyer as I will proue by another that is contrarie to it TV MATRES VICIAS thorosque sacros Antistes pie virginesque sanctas Hoc qui martyrio fidem propagat Hoc qui consilio propagat orbem Is verè est pater pater beatus O tuam veneror beatitatem Amplectorque piam paternitatem Iosuita Patrum Pater supreme Thou stainest Mothers and the marriage bed Prelate by thee are holy Virgins sped Who by this martyrdome graceth the sleeple Who by this skill begets faith in the people He is a father and a father blest Thy happines I honour with the rest Iesuit I bow to thy paternitee Father of Fathers in the highest degree The diuersitie of these two Anagrams which is a plaine contrariety of doing vndoing teacheth vs that there is no credit to be giuen to them And I hold it for certaine and an Article of faith if you will giue me leaue to say so that the Iesuits keepe their vow of chastitie as strictly holily and religiously as they do that of beggerie wherefore let vs not trouble our talke with this ordure You are verie desirous quoth the other to fauour them without ground and you consider not that your Anagram lackes one letter E. whereas mine fits all That which I haue said to you of them is an inseparable accident which the Logicians call Poprium quarto modò Remember the Templers who were allowed heretofore vnder the cloake of Religion to wander ouer the world to enlarge our faith by their swords and what was one of the principall points for which they were condemned See if the Iesuits now adaies doe not follow their steps the actiōs of a man that rogues about the world as the Iesuits doe are to me meruailous suspicious I beleeue no part of that you say quoth I it is all but lies and slaunders CHAP. 16. ¶ Of the vow of Mission and that by it the Iesuits mocke vs all and especially our holy Father the Pope IN all other orders they that are admitted make three vowes In this of Ignace to enthrall the good liking of Pope Paule the third that of Mission is added not for his fellowes but for them which are of the last and great vow The words of their Buls are that they promise without shifting to go whether soeuer the Pope shall commaund them Ad profectum animarum fidei propagationem siue miserit nos ad Turcas siue ad quoscumque alios infideles etiam in partibus quas Indias vocant existentes c. He that caused the defence of the Colledge of Clairmont against the Vniuersity of of Paris to be printed 1594. saith thus speaking of the greatnes and excellencie of his new vow The defendants haue a particular vow of obedience to the Pope but circa Missiones tantùm which is grounded vpon this that they being called by God to ayde the Church and to defend it against the enemies thereof such as the Infidels and heretiques are must of necessitie be sent abroad And a little after And they cannot be more rightly sent then by him that is set in Saint Peters chaire and gouerns the whole Church who as the Pilot in the sterne sticking to the helme appoints some to the fore-ship some to the ancor some to the sailes and tackles and other to other offices in the ship Let vs dwell a little vppon this goodly sentence ere we passe any further The first promise of this vow is for the conuersion of the Turks which follow Mahometisme then of all other infidels yea euen of them that inhabit certaine countries vnknowne to vs which they call the Indies I pray you tel me if euer you vnderstood that they went either to the country of the great Turke the Emperour of Constantinople or of Sophy the Emperour of Persia to acquit themselues of this promise They were neuer commaunded to goe thither by our holy Father will some man say to me I grant because those places were too hot for them Whither then haue they gone Into those countries that are farre from vs quas Indias vocant which Ignace cunningly added as a thing harder to performe then the conuersion of Turkie and yet he knew being a Spaniard that nothing was so easie as to vndertake this charge as you haue vnderstood by me when I recoūted to you the Embassages of the Iesuits into Portugall Maff. lib. 2. chap. 10. Rib. lib. 2. chap. 16. the Indies which were vnder the subiection of Iohn the third King of Portugall Do yoe thinke Gentlemen that if it had pleased the Pope to send thither any of the foure orders of the Mendicants they would haue drawne backe from this seruice permitting them to goe in a secular habite as the Iesuit dooth In steed of one Xauier that was sent thither by Ignace there would haue beene found 500. men full of deuotion and learning to performe this holy voiage And why so Because it was a deuotion without daunger for going thither vnder the banner of a Christian king who had power of life and death ouer them whom by faire meanes he would bring to our Christian Religion it was a voyage without feare But as for all Turky which is vnder Princes enemies to Christianitie I see not that eyther the Pope would giue them commaundement or these worldly-wise Iesuits be any thing hastie to goe thither and yet read the first bull and it appeares that Ignace set downe the voyage of Turky as the more easie to be vndertaken I would to God it had come into the head of one of the Popes that succeeded Paule the third to commaund our Iesuits to go to Constantinople to conuert the Mahumetans to trie in good earnest wha◠obedience they would yeeld to this vow of Mission we should haue seene what miracles they would haue wrought there Heare notwithstanding not a new Currier but a discourser of his most humble supplication request presented to the king We liue not vnder christian princes only but vnder heathē Potētates those that are ignorant of the law feare of God We haue Colled ges euen in Iappon scituated to the East of our Hemisphere we haue to the West in Brasil which is the beginning of America in Lima Cucham which is the end of Peru and the vtmost part of the West in Mexico which is in the middle of the two countries To the Northward we haue in Goa a City country that lies by ⅔ as far from Iappon as Iappon from Lisbon some 6000. leagues We haue Colledges in many places of the east west Indies That I may say nothing of those we haue in Europe which are a great many more then our enemies would fewer by a great many
name which they had once giuen as they thought vnto the truth Nay the matter proceeded so farre that this name grew to be imposd vppon the rest of that societie almost throughout all Portugall Trust me this passage is of such desert that I should deceiue these good men if I should not translate it into French to discouer with howe great pietie they haue purchast this title For Fraunces Xauier is honoured for a great Saint among all the Iesuits Was there euer any impietie or imposture greater then this that these two hypocrits to be counted Apostles bruted it abroad that two new supplies were added to their Sect to make vp the number of twelue Apostles and that vpon this false alarum they were called Apostles This was against theyr will saith Turcelline belieue the reporter For Xauier tooke speciall care not to loose his tytle when hee came into the Indies Tincel 2. booke of Xauiers life cap. 3. Therefore as before in Portugall so in India he began to be commonly calld an Apostle and the same title afterwards flowed from Francis as from the Head to the rest of his fellowes Tell me I beseech you whether this be not to renue the heresie of Manes whose followers were cald Manichees he naming himselfe the Paraclet had twelue Disciples whom he cald Apostles and for such he sent them abroad one by one to other prouinces to spread abroad the poyson of his heresie through their preaching To say the truth Ignace neuer tooke on him the name of Paraclet yet was he willing inough to be accounted for another Iesus by his company As I wil discourse to you in his proper place when I come to speak of their blind obedience He did not only take this authority power vpon himselfe But resigned it ouer also to all the Generals of his order that succeeded him who in like manner haue embraced the title of Apostles wherewith their inferiours were endowed in Portugall This is apparant in Rome and yet no man sees it but quite contrarie this Family is there had in honourrable regard vpon a wrong conceit men haue entertained touching their absolute obedience whereof these my Maisters make semblance vnto the Pope And shall we hereafter haue any maruaile to heare a barking at the holy Sea by diuersities of new opinions that fight against it Pardon me I beseech thee O holy Sea for it is the heat of my zeale deuoted to thee that inforceth me to vtter this speech Great and vnspeakable are Gods iudgements to suffer that in the Citie of Rome in your sight and knowledge there should bee a Manes continued by successions from one to another which hath not twelue onely but infinite Apostles dispersed here and there God will reuenge it early or late though it be by his enemies The Aduocate as a man much wounded in heart was desirous to prosecute this in a chafe when the Iesuit interrupting him said Verie well sir you are in daunger to be drawen drie Marking your discourse you put me in mind of those young Historiographers which imputed it for folly to Alexander the great that he would haue all men thinke him to be Iupiters sonne they attributed this to his immoderate ouer-weening neuerthelesse it was an excellent wise drift of his Can you imagine why so long as the country of king Darius was the marke he shot at he was too wise to take that title vpon him and chose rather to thrust forward his fortune by ordinarie meanes of armes But as soone as he plotted to passe into India a kind of new world deuided from ours he would haue the people perswaded by the great Priest of Aegypt that he was Iupiters sonne and from that time he would be adored as such a one not by the Macedonians his natural subiects bred in the liberty of a Greeke spirit But by the barbarous people with such respect and beliefe that from that time forward they should take him not to be a meere Prince but a great God that came to the conquest of the Indies this deuice tooke so good effect that he made himselfe Lord of the country without striking stroke The Kings Potentates and common people saying that their countrey was first vanquished by Bacchus then by Hercules both sonnes of Iupiter and that the whole rule and Dominion was reserued for the comming of Alexander a third sonne of his Thinke you our Societie followes not this plot you see we neuer tooke the name of Apostles any where but in Portugall but when we were to go to the same Indies where Alexander had beene we thought as he did that it was fit we should be authorized beyond others by a more ample sacred and maiesticall title which was to be called Apostles It had beene ill for vs to challenge it in Portugall if Xauier had not continued it by an entercourse of his companie after his arriuall in the Indies to the end he might be reputed another Saint Thomas sent thither after the passion of our Sauiour Iesus Christ And it were impossible to recount what conquests of soules we made there vnder this holy perswasion Ha quoth the Aduocate verily if this be your fashion I haue nothing to do with you for as when you entred Italy you borrowed I know not what of their Mountebanks so would you do the like of Machiauell in Portugall and the Indies Meane while you my maisters that haue bragged much of your knowledge in Diuinitie haue verie ill turnd ouer the history of the kings in the the Bible from whence you gather by a continued ranke that God tooke away the crownes of all the Kings of Israel as oft as they became Idolaters eyther while they liued or in all time to come neuer suffered them to descend vnto their children How thinke you I pray ye that God hath left the true Kings of Portugall without heires and that their Realme came into the hands of the first Prince that caught it That one Don Anthonio a bastard one Katherine de Medices Queene-mother of our King pretended title to it and last of all that one Philip King of Spaine became maister of it without any great resistance I will not discourse in partriculer of the goodnes of his title for mine one part I thinke that the best title he had was the iustice of God whō it pleased in reuenge of the giddie Idolatrie and blasphemie of the kings and people to make this realme without triall of the cause passe from one family to another by this holy title of Apostles attributed to these hypocrites And I perswade my selfe that the King of Spayne now raigning will one day fall into the like mischiefe if he suffer this impietie CHAP. 10. ¶ The impieties of William Postell a Iesuits BVt why should we thinke this blaphemie strange in them if within few yeeres after they tooke the title of Apostles on them some one of them was found so abhominable in the sight of God and man
Master of the Sentences the first foundation of our Schoole Diuinitie Adde to it that the two yeres he spent one while at Alcala another-while at Salamanca another Vniuersitie these were but prisons extraordinary proceedings for him that is as much to say so much interruption of his imaginarie studies hindred in him I call them imaginarie because he had no other speculations in his soule but by faire semblance to fashion a new Sect. All thys vvas partly the cause that hee perceiuing his drifts to take no place in Spayne desired to see Fraunce came to Paris in Februarie 1528. And then say Maffe and Ribadener knowing how little hee had profited in 4. yeeres Maff. lib. 1. ca. 18. Rib. lib. 18. cap. 16. as well by reason of the precipitation as the confusion of his studies he deliberated to follow the broad way Let vs take Maffees booke into our hands marke what he discourseth And when by his experience he had found the imbecilitie of mans mind to be such that he can hardly endure to haue many yrons in the fire at once condemning his former hast and forsaking froÌ„ thence forth the shortest cut he entred the Kings high way and attempted to begin his studies anew Therefore beeing at mans state hee disdained not to repaire euerie day to the Colledge of Montagu and in the company of babling children repeat his Grammer rules He did also much diminish his set time of prayer taming of his bodie to recouer the more leasure and strength yet so that he principally neuer omitted these three things First to heare Masse deuoutly euerie day Next to refresh him with the bread of heauen euery eight day after the Sacrament of pennance Last of all to call himselfe twise in a day to a straight account of all that he had spoken done or thought and that comparing the day present with the day past one week with another one month with another he might trie examin at a hairs bredth how he had gone forward or backward in his soule Let vs follow the traces of the same Maffee Ignace being come to Paris Lib. 1. ca. 19. fel so sodainly poore that he was constrained to beg his bread euerie day from doore to doore to get into S. Iames hospitall by very humble suit entreating the President of that place which was indeed a great hinderance to him Therefore in Saint Iames hospitall which stands farre off in the Suburbes Ignatius being driuen to verie great streights by reason of so great distance of place he strugled with other incommodities as well in that the schooles began in the Vniuersitie before day and ended not but within the night he by the statutes of the hospitall could not get out of the gates easily before sunnne rising and must returne at euening before the sunne was set as also that by going and comming though he were a painefull and diligent Scholler yet he lost much of his Maisters dictates and of the exercises of the schooles Hauing no other present remedy for so great detriment he determined after the manner of poore Schollers to serue some of the heads Dostors of the Vniuersitie vpon condition that such vacant times as he had from his Maisters buisines might wholly be spent in the schooles to get learning And a little after seeing how Ignace went forward with his studies He tooke a farre better course that when the vacations began he might runne out into Belgia and sometime into England or Britane to the Spanish factors by whose bountie hauing easily obtained a yeerely summe of money to be paid him by certaine pensions at Paris all the time of his studies he might the more commodiously giue himselfe to his booke and when he had spent almost eighteene moneths at the Latine tongue in the Colledge of Montagu he went into a Colledge cald by the name of Saint Barbara to studie Philosiphie tarying there three yeeres and a halfe which is the full time appointed in that Vniuersitie for the course of Philosophy he profited so well that by the honourable verdict of his Maister which was Iohn Penna the Philosopher when he had plaid his ordinarie prizes he was graced with a lawrell and other ornaments of learning After this he did set vpon the studie of Diuinitie in the schooles of the Domenicans Monasterie with great trauell Ribadiner the supply of Maffees vntruthes adds That hauing goue through his course of Philosophie he gaue the rest of his time vntill he was fiue and thirtie yeeres of age vnto Diuinitie wherein by Gods goodnes the haruest was answerable to his seed His meaning was to tell you that he wonne as great honour in Diuinitie as he did in Philosophie wherein he said verie true sithence he got no more commendation in the one profession then in the other I haue here set forth wares which I tooke out of Maffees shop whereby I desire neither to be a gainer nor a looser It is sit that euerie historie should either containe a truth or some likelihood of it this lier hath neither one nor other For while Maffee would here represent the actâ—ons of a good and vertuous man he makes him such a one as knew not well how to speake Latine or if he did it was but the verie chattering of a Pye that spake without vnderstanding Neuerthelesse at the end of his studies he makes him a great Philosopher It is not inough for a witnesse to depose such a thing was done he must render a reason of his speech if he will be beleeued Let vs go ouer all that I haue here read vnto you First Maffee confesseth that all Ignace his studies for the space of foure yeeres in Spaine were vnprofitable so that he was constrained to go back to the lowest formes of the colledge of Montaigu with little childreÌ„ to learne the first principles of his Latine Grammer wherein he spent eighteene moneths onely before he entred the course of Philosophie I will shew you that of all this time you shall not find aboue sixe moneths of studie During these eighteene moneths he neuer lost one Masse he kept all his Saboths this could not be done without deuotion so that he must at the least take vp the Saturday to prepare himselfe or if he went to lectures that day it had beene to abuse the Sacrament of the Altar to present himselfe before it the day following Moreouer euerie day he fell to examining his conscience and if you will haue me put him into his circle a braue studie certainly farre passing all other but while he gaue himselfe time for it this was to distract him from his other studie whereof we now speake His first abode was at Saint Iames of Haultpas halfe a quarter of a league distant from the Colledge of Montaigu What a deale of time lost he in going to and fro The hospitall gate opened late in the morning and shut soone in the euening which made him copie out many
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
a generall surueigh of his Church from the passion of our sauiour Redeemer Iesus Christ vnto this day where as it were in a great procession the Apostles went formost followed by Popes Patriarches Archbishops and Bishops Curates priestes and all those Ecclesiasticall persons which are calld Seculars because they bee no Monks In the second ranke marched those good olde Fathers the Hermits vvho were the first founders of Monasteries After them traced many great Abbots religious Orders of S. Augustine and S. Benet from whom as from two great conduits flowed all other religious Orders called Regulars In the reareward came the Vniuersities led by their Rectors and the foure faculties of Diuinitie Law Phisick and Arts with all their Officers a huge companie of schollers great and small S. Peter carried the streamer before the first Saint Anthonie before the second and because some haue thought good so to place him Peter Lombard Bishop of Paris and Maister of the Sententences before the third a man framed for this purpose at this time without looking backe towards Maister Iohn Gerson Doctor of Diuinitie and in his time Chancelor of the Vniuersitie of Paris Last of all came the good Ignace with his equipage of Faure Xauier Salmeron Bobadilla Roderic Breet Iay and Codury his first companions And after them Iames Lainez Fraunces Borgia Euerard Marcurian Claudius Aquauiua all of them successiuely Generalls of their order Behind these were the Prouincialls Rectors Fathers Principalls Regents Presidents spirituall temporall coadiutors and schollers admitted All which marching after theyr Captaine Ignace desired to bee marshald vnder the banner of S. Peter first next vnder S. Anthonies lastly vnder the Vniuersities At the first Ignace neuer doubted to be receiued of the Apostles because their preaching administration of the sacraments of Pennace of the Altar and the great vowe of Mission made by the Fathers to the holie Sea seemed to paue the way thether very faire for them this made him steppe boldly to S. Peter You shal be partakers of the whole discourse that passed between them I beseech you let it not displease you to see my Dreame enioy the priuiledge of dreames which make what personages they lust play theyr parts with those that come into our fantasies without respect of any rule or interposition of time which commonly we obserue in other matters S. Peter Good Fathers you are very welcome for the maine scope of our calling hath beene to winne as many soules to God as possibly wee could Ign. This is the marke we aime at by the particular vow of Mission which wee make to your successors in Rome S. Peter This is well done howe are you called Ign. As our vocation craues to wit The societie of Iesus In respect whereof the common people by inspiration of the holie Ghost haue called vs Iesuits a name which at thys day appeares to be miraculously spredde ouer all the world it hath pleased God it should be so S. Pet. Nay rather the deuill which hath vnder your habite gone about to circumuent all the world this is not the first taste we haue taken of his trecheries neither will it be last he watches euerie day to surprize the Church of God How coÌ„meth it to passe We which were fostred euerie day in the companie of Iesus to whom he imparted all his secrets all the while he was debased here in the flesh and after he ascended vp to heauen made vs pertakers of his companie by his holy spirit we I say neuer durst take this name vnto vs but the name of Christians first in the Church of Antioch where our holy brethren Paule and Barnabas did gouerne A title approoued by the Church from our time to this day and do you that desire to be among vs by a new and arrogant title call your selues Iesuits Ign. I beseech you hold vs excused it is not pride but humilitie that prouokes vs to it our Sauiour had two names one proper which is that of Iesus this at that time was a common name to many Iewes though men of base and vile condition the other is that of Christ much more noble and honourable for it appertaind to none but Kings Priests and Prophets Fon. ca. 38. men cald Gods annointed for which cause you haue chosen this name and we contrarywise the other of Iesus for the small account the Iewes made of it as meaner and lower then the other Thus if there be any greater pride in the choice of the one then of the other it may easily be iudged from whence it comes Moreouer we doe not thinke that the name of Christian was imposed vpon you by the Church of Antioch but accidentally by the voice of the common people without iudgement it was receiued to be by a secret inspiratiation of God At this speech a great many saints and deuout men standing in the first ranke began to murmour softly one to another and some mutined out aloud saying that without giuing any further hearing vnto Ignace he and all his followers were to be banished our Church And that by this proposition the foundation of their order there is much Iudaisme in Iesuitisme for iust as the olde Iewes arraigned our Sauiour Iesus Christ so deale these new Iewes at this day with the Apostles The Primitiue Church vsurped not the Name of Iesus although it seemed to them to be common among the Iewes but because the Apostles and other true and faithfull Disciples of Christ Iesus knew the force energie and exceeding greatnes of this holy name Then Saint Mathew and Saint Luke stepping forth defended Mâ—h ca. 1. Luc. ca. 1. that God the Father himselfe gaue this name by the mouth of the holy Ghost his Embassadour expresly sent by him when he told the Virgin Marie that he that should be borne of her pure wombe should be called Iesus a name that signifies a Sauiour because he should be the Sauiour of the world Hereupon Eusebius Bishop of Cesarea Fuseb lib. 1. ca. lib. 2. ca. 6. made a faire commentarie vpon the difference of the two words And Saint Augustine that famous Bishop of Hippon shewes that if God the Father gaue this name of Iesus it was done by a secret mysterie prophecied by his great Prophet Moses whom GOD told hee had chosen him to lead his children of Israel to the land of promise and for this cause did he take another to succeed him in his place before he died Moses made choice of Auses but in the choice Aug tom 1â— hom 27 chaunged the name of Auses into that of Iesus that in time to come saith this notable Affricanian Bishop men might know that not by Moses but by Iesus that is to say not by the law but by grace Gods people should enter the land of promise And as the first Iesus was not the true Iesus but onely a figure of him so the land of promise was not the euerlasting land of promise
degree of licence of his owne priuate authoritie he tooke the Doctors Chare which being forbidden him he went and read at Corbueil afterward at Melun from thence he came backe to Paris where he read in the Suburbs A certaine space after he studied Diuinity vnder Anselm wherein he profited exceedingly and vpon like extraordinarie confidence in himselfe as before he vndertooke to teach without the approbation of the Vniuersitie to the great mislike of all the auncients yet not of the younger sort who commonly take pleasure in such nouelties As he grew wonderfully in all things so there befell him a verie great mishap For he got a maide of good sort with child called Heloise whom he was constrained to marry priuily to satisfie her vncle being a Canon of the Church of Paris Afterward being desirous to conceale the marriage and hauing put his wife into a cloyster of Nuns at Argētueil her vncle taking offence thereat caused him a little while after to be taken at vnawares and those parts to be cut off by which he had offended In the end ouercome with shame his wound being perfectly whole he became a Monke in the Abby of Saint Denis in Fraunce and Heloise a vailed Nunne in the Nunnery of Argentueil yet could not this working spirit be restrained by the auncient discipline of our Church For he began to set open a schoole as well of Philosophy as of Diuinitie within his Monasterie drawing to him an infinite sort of schollers This thing made the Vniuersitie of Paris to stirre against him by complaint to the Prelates Which himselfe also conceales not in a long Epistle being the generall storie of his life out of the which I haue copied this passage Cum autem in diuina Scriptura non minorem gratiam quam in seculari mihi Dominus contulisse videretur coeperunt admodum ex vtraque lectione scholae nostrae multiplicari caeterae vehementer omnes attenuari Vnde maximè Magistrorum inuidiam atque odium aduersum me concitaui Qui in omnibus que poterant mihi derogantes duo praecipuè absenti semper obijciebant quod scilicet proposit◠Monachi valdè sit contrarium secularium librorum studio detineri quod sine Magistro ad Magisterium diuinae lectionis accedere praesumpsissem vt sic inde omne mihi doctrina scholaris exercitium interdiceretur Ad quod incessantur Episcopos Archiepiscopos Abbates quascumque poterant Religiosi nominis personas incitabant This passage I especially note vnto you as seruing meruailous fit to be employed in this my discourse As he made his fame to grow by reading so did he also by writing for hee wrote a booke De Vnitate Trinitate diuina◠in fauour of his schollers as he saith Qui humanas Philosophicas rationes requirebant plus quà m intelligi quâm quae dici possint efflagitabant Dicentes quidam verborum superfluam esse prolationem quam intelligentia non sequeretur nec credi posse aliquid nisi prius intellectum ridiculosum esse aliquem alijs praedicare quod nec ipse nec illi quos doceret intellectu capere possent Domino ipso arguente quod caeci essent ductores caecorum This booke offended all the Cleargy of France Whervpon there was a Councell assembled in the Towne of Soissons where Conan Bishop of Preuoste and Legate in Fraunce for the Sea Apostolique was President Abelard being heard speake for himselfe and his booke being read that was condemned as heriticall and appointed to be burnt in open market and he the author of it was confined for euer into the Monastery of S. Medard and expresse charge giuen him not once to come abroad He had many schollers whereof some were become Cardinals and were neere about Pope Innocent the second Insomuch that by their intreatie he found means to be receiued again into the Monastery of Saint Dennis where again he plaid the foole though he scapt punishment for it Thus he continued till at last hee had leaue of the king to withdraw himselfe into Champaigne and there he built an Oratory which he dedicated to the trinitie rather for reuenge then deuotion that he might set himselfe against them that had condemned his booke But percerceiuing that it displeased the Prelates and that he brought himselfe into danger to be censured againe he changed his name into Paraclet which signifies Comforter a name particularly consecrated to the holy Ghost meaning that this place had beene the Hauen of his comfort after he had past many tempests and stormes Which againe offended our Church as he himselfe confesseth For although all Churches as I gather out of of him had beene consecrated in the name of the Father of the Son and of the holy Ghost yet there neuer was any consecrated to God the father to God the Sonne or to the blessed Spirit To this obiection he being a great Sophister aunswered that if Saint Paule to the Corinths commaunded that euery man should build in himselfe a spirituall Temple to the holy Ghost no man should thinke ill of it that he had made a materiall temple In this place as he that sought for nothing but nouelties he opened publique schooles of Philosophie and Diuinitie Whereof many schollers that were curious being aduertised they left the Townes to come to him and to stay with him building themselues little Lodges and Cels where they lay vpon the straw et pro delicatis cibis saith he herbis agrestibus pane pro cibario vtebatur This indeed was for him to set vp a new Sect who had beene condemned by the Church and Vniuersitie The preachers declaimed against him as a principall heretique that displeased by his meanes the Lords Temporall and Spirituall but aboue all other Saint Bernard tooke this quarrell in hand as we see in his Epistles For perceiuing that notwithstanding the sentence of condemnation giuen by the Councell Abelard continued opinionatiue in the teaching of his error vnder the shadow of supports and fauours he had in the Court of Rome writing to Cardinall Yues Damnatus est Suessione Bern. Epist 193. cum opere suo coram Legato Romanae ecclesiae sed quasi non sufficeret illi illa condemnatio iterum fatit vnde iterum damnetur iam nouissimus error peior est priore Sequutus est tamen quoniam Cardinales Clericos Curie se discipulos habuisse gloriatur eos in defensione praeteriti praesentis erroris adsumit à quibus iudicari timere debuit damnari And further Magister Petrus Abelardus sine regula Monachus sine solicitudine Praelatus nec ordinem tenet nec ab ordine tenetur Homo sus dissimilis est intus Herodes foris Ioannes totus ambiguus nihil habens de Monacho praeter nomen habitum And writing to Pope Innocent the second Habemus in Francia nonum de vtere Magistro Theologum qui ab incunte aetate sua in arte Dialectica lusit nunc in
scripturis sanctis insanit Olim damnata sopita dogmata tam sua videlicet quà m aliena suscitare conatur insuper noua addit Qui dum omnium quae sunt in coelo sursum quae sunt in terra deorsum nihil praeter nescio quid nescire dignatur point in coelo os suum scrutatur alta Dei rediensque ad nos refert verba ineffabilia quae non licet homini loqui ET DVM PARATVS EST DE OMNIBVS REDDERE RATIONEM contra rationem praesumit contra fidem Quid enim magis contra rationem quam rationē transcendere Et quid magis contra fidē quam credere nolle quicquid non possis ratione attingere Denique exponere volens illud Sapientis Qui credit citò leuis est corde Citò credere inquit est adhibere fidē ante rationem Cùm hoc Salomon non de fide in Deum sed de mutua inter nos dixerit credulitate Nam illam quae in Deum est fidem B. Papa Gregorius plane negat habere meritum si ei humana ratio praebeat experimentum Laudat autem Apostolos quod ad vnius iussionis vocem sequuti sint Redemptorem Scit nimirum pro laude dictum in auditu auris obediunt mihi Increpatos è regione discipulos quod tardius credidissent Denique laudatur Maria quod rationem fide praeuenit punitur Zacharias quod fidem ratione tentauit Et rursum commendatur Abraham qui contra se in spem credidit At contra Theologus noster Quid inquit ad doctrinam loqui proficit si quod docere voluimus exponi exponi non potest vt intelligatur Doth not Saint Bernard heare bring proces for our new Iesuits when by their naturall reasons they prooue and disproue pro conta concerning the Dietie Saint Bernard I say whom in this the Archbishop of Reims followed and the Bishops of Soissons Challons and Arras who in the end of their letters write thus to the Pope Qui ergo homo ille multitudinem trahit post se populum qui sibi credas habet necesse est vt huic contagio celeri remedio occurratis In the end Pope Innocent interposed his decretall sentence in these words Communicato fratrum nostrorum Episcoporum Cardinalium consilio destinata nobis à vestra discretione capitula vniuersa ipsius Petri dogmata sanctorum Canonum authoritate cum suo authore damnauimus eique tanquam haeretico perpetuum silentium imposuimus Vniuersos autem erroris sui sectat res defensores à fidelium consortio sequestrandos excommunicationîsque vinculo innodandos esse censemus The Iesuits say that Pasquier impiously accuseth Maldonat the Iesuit of impietie these are the words they vse because in one of his Lectures Fon. ca. 36. he had proued to his schollers by naturall reasons that there is a God in another that there is none And they themselues are wholly heretiques by the proposition they maintaine when as thinking by the wings of their wits to lift themselues vp aboue Heauen they fall downe into the bottomlesse pit of Hell or else Pope Innocent the second Saint Bernard and our whole Church of Fraunce are deceiued But because this is not the marke I ayme at my intent being onely to examine the likenes and vnlikenes that was betwixt Ignace and his fellowes vpon the one part and Abelard that great heretique and disturber of our Vniuersitie of Paris on the other I will put you in mind that both the one and other came of great and noble houses The difference between them was that Abelard was the eldest of his brethren Ignace the yongest he learned of a great spirit Ignace vtterly ignorant of all good learning Thence it came that the one would violently set vp his Sect like a Lion and thereby sunke vnder the waight of his hope the other like a Foxe who by that meanes enlarged his But if you take away these differences they were very like in many other things Abelard writ a booke of the Trinitie which was condemned by the Church Ignace made another of the same matter which he himselfe condemned shewing himselfe therein more wise and aduised then the other Abelard without any degree of licence would needs at the first marry himselfe to the Chair to read in the Vniuersity of Paris The very same thing did not Ignace who was a meere ignorant fellow but his followers the Iesuits So that you shal neuer find any one of their first Regents which read in the Vniuersity of Paris to be a Graduate Abelard being a religious person of the Abbey of S. Dennis taught both Philosophie and Diuinitie the verie same that our religious Iesuits do The Vniuersitie at that time tooke it ill that Philosophie was read by a Munke to forraine schollers and strangers and it is also one of the principal articles of controuersy with the Iesuits Abelard read Diuinitie without any degree of licence whereof the Vniuersitie complaind to the Prelats of Fraunce yet did he nothing which the Iesuits did not afterward and do euen to this day and it is one of the principall complaints of the Vniuersity against them Abelard was condemned by our Church of France Ignace his fellowes first by the facultie of Diuinitie in Paris afterward by our Church assembled at Poissy Abelard brought in the heresie to proue that by natural reasons which depends vpon our Christian faith the Iesuits not only follow this damnable opinion but maintaine that he is an Athiest impious who beleeues in God with all humility likes not that a man should by naturall reasons proue to boyes that there is a God that there is none Abelard was greatly supported in the Court of Rome by Cardinals and that is it which spoiles vs at this day For the Iesuits finding all fauour there abuse it and call all thē heretiques that rely not vpon their heresies Abelard was a religious not religious hauing indeed nothing of a religious but the habit Which gaue Saint Bernard occasion to say that hee was Sine ratione Monachus qui nec ordinem tenebat nec tenebatur abordine I pray you tell me what order the Iesuits keepe and by what order they are held True it is that Abelard was in his habit religious and these men know not what it meanes Saint Bernard said that Abelard represented Iohn Baptist outwardly and inwardly Herode As for our Iesuits I neuer could acknowledge any thing of Saint Iohn Baptist in their sermons but much of Herode in their cruelties to make Princes be murthered and to driue them out of their Realmes and Dominions Yet there is one difference for these fellowes liue fat and faire and are not bound by their constitutions to keepe extraordinarie fasts as other orders doe contrariwise Abelards schollers and followers lay vpon the straw in little cabins and for their dyet contented themselues with bread and hearbs To
the death of all his bretheren the necessitie of the time seemnig to call him again to worldly affairs all that his friends could obtaine at Rome was the chaunging of his vow into that of Saint Iohn of Ierusalem It was neuer permitted a religious man in our Church that had made the vowe of pouertie to succeed his parents much lesse to be releast out of his Monasterie to enter againe into a secular life The Pope giues not himselfe this libertie And shall wee suffer in our Church a religious Iesuit to succeed and his Generall to giue him leaue to doo so when it pleaseth him Dij talem terris auertite postem This is no priuiledge this is a new monster Montaig ca. 50. 5â— which is brought into our Christian profession For all this the Iesuit thinkes to bee acquitted by God of this heresie when hee saith that there is no more in anie vowe then a man puts into it hee should say there is no more in the play For by rendering this reason of simple vow hee playes with God and is one of those scorners of whom Dauid speaketh in in the first Psalme In summe the Iesuits would say that there simple vow is a vow of a pettie dissimulation and that they thinke to deceiue God by the same Sophistrie which the old Pagan vsed when he said Iuraâ—â— lingua mentem iniuratam habeo Which protestation was condemned by them of the time though they were not Christians So saith that Iesuit I vowed pouerty with my tongue but in my mind I had a bird that sung an other song And thinking by this shift to make vs like of their new doctrine hee playes three parts at once the Iesuit the Heretique the Macchiauelist And whereas they say that the great Canonist Nauarre calleth their simple vow Nouum mirabile Saint Bernard reprouing Abelards heresie said no lesse that Ambulabat in maguis et in mirabilibus CHAP. 11. ¶ Of the Iesuits engaging the aut horitie of the holy Sea to excuse the heresie of their simple vow BVt these two priuiledges saith Montagnes are granted vs by the Head Prince of the Church See how these honest men wrong the authority of the holy Sea and into what disorder they bring it by making it a defence of their heresie I will neuer abide that this come to the ears of the enemies of our Church but that withal they shal vnderstand how al things haue past The truth is that before Gregorie 13. neuer any Pope was of aduise to grant them these priuiledges and yet euer since the comming of Ignace they haue practised this simple vow as we may see by the same Gregories Bull 1584. Whereupon euerie good Catholique will maintaine that it was a new heresie brought in by them against the holy and auncient decrees Tell me honest men what is become of the soules of your Saints Igâ—arius Loiola Iames Lainez Frances Borgia Euerard Morouie the foure first Generals of your Sect Where is Frances Xauier that was canonized a Saint amongst the barbarous Where is Peter Faurs Nicholas Bobadilla and Pasquier Broet In briefe where be the soules of all them of your Sect that liued from the yeere 1540. vntill the yere 1584. and died in this herefie In which yeere you obtaind permission for the time to come not absolutioÌ„ for that which was past so that it came too late for theÌ„ that died before In the meane while we haue these for Maisters Lecturers of our youth in their Colledges for holy fathers Diuines in our Church to preach to vs. And yet as profest heretiques in steed of establishing againe our afflicted religion by establishing their owne greatnes they haue wholy ouerthrowne ours altogither and haue had no other foundation of their heresie but their owne detestable couetousnes This indeed might haue beene obiected against vs heretofore will the Iesuit say but not now by reason of this new Bull. This answere at the first sight may seeme verie sufficient to stop our mouthes but when you shall vnderstand how at what time and by what cunning it was gotten you shall find nothing in it but sauours of a Iesuit They haue diuers vowes but I find none so solemne as that which I will presently declare to you which is to put in execution their deuises be they good or euill of their own priuate authoritie without any respect had of the holy Sea and when they haue a long time vsed this verie ill they spy out occasions of troubles for the authorizing of that their practise as men most necessarie for the maintenaunce of our religion By doing wherof they giue law to him of whom they make shew to receiue law The fisherman fishes in a troubled water and the Iesuit in our troubles In this sort began their Societie and after many refusals was confirmed by Pope Paule the third in the yeeres 1540. and 43. in consideration of the troubles that were at that time in Germanie betwixt the Catholiques and the Lutherans In this sort they obtained of Pope Pius the fourth their great priuiledge to disturbe the ancient discipline of all Vniuersities in the yeere 1561. That is to say when the troubles began to rise in Fraunce betwixt the Catholique and Hugonot The fame was practised by them in 84. when father Claudius Mathew their Prouinciall of France stirred the humours of Rome not only against the Hugonots but also against the most Catholik King deceased as if he had fauoured them And feeding Pope Gregorie with an infinite sort of vaine hopes they thought they might without daunger pull of their maske and get that approued by him which they neuer durst discouer to any Pope before namely the dishonestie of their simple vow In such sort that in Iune 1584. they obtaynd the confirmation of this vow and fiue moneths after the deceased King Henrie the third who wanted not his spies made a Commission to be publisht in open Parliament against them that practised any league in straunge countries If there were nothing but the opposition of this time it were sufficient to deface the memorie of that Bull of Pope Gregorie and also many decretals of Boniface the eight which was a profest enemie to Fraunce But I haue yet stroÌ„ger reasons on my side for I see not that any man thinks that Pope Gregorie euer gaue any sufficient consent thereto And that it is so after he hath briefly discourst of the Nouiceship he saith that the religious making their first simple vow In SocietateÌ„ cooptanour ac quantuÌ„ est ex parte ipsoruÌ„ perpetuò ex parte verò Societatis IVXTA APOSTOLICA INDVLTA ET CONSTITVITIONES PRAEDICT AS tamdiu obligati sunt quaudiu Praepositus Generalis eos retimendos censuerit Quod ad Societatis consernationeÌ„ maxime est necessariuÌ„ ID QVE AB ILLIVS EXORDIO PROVSVIM post experimento coÌ„probatum est Idque initio ingressus illis explicitè manifestatur atque ipsi conditioneÌ„