not by the bare bones onely but by the fairest reuenewes of our Families And that I hold you not long in suspence I say and auerre there was neuer any Sect more dangerous to our Christian Religion then this and for such a one it hath been first condemned at Rome afterward at Paris Neuerthelesse I will begin with Fraunce as with her to whom I am most bound because shee brought me forth This first march of the Aduocate made vs stand vppon our garde for hetherto some of the coÌ„pany slept And for my part hearing him so hardie in his promise I turned towards him saying Sir all this while haue I beene mute but now I see you vpon the poynt ready to take Armes to giue the on-set vppon thys holy Companie I recouer my speech as the sonne of Craesus dyd when one would haue kild his Father If you be the Iesuites Cneius Flauius I will be theyr Tacitus to commit those things faythfully to writing which I learne of you I euer tooke this Societie to be one of the strongest Bulwarks of our Catholique Religion and mee thinkes it were great impietie to slaunder them Aduoc. Call you that a slaunder when the truth is spoken For my part I will say nothing which I will not proue by writing take my direction from their owne Bulls and Constitutions theyr speeches and confessions drawn out of such bookes as they themselues haue Printed within these 5. or 6. yeeres allowed by their Generall to come foorth Whereunto any of the company that stands in doubt may haue recourse if it please him You promise verie much said I againe Aduoc. I promise nothing but I will make it good and there-with he pausd a while as one that makes semblance to retire that hee may giue the greater shocke On the other side I tooke out my tables to note euery passage he should alleage which I will shew to you at large And so euery one of vs clayming interest in the Aduocate to whip him if we tooke him with a lye and contrary if hee should speake the truth then all at once to thrust the Iesuites out of France presently without respite After hee had quieted himselfe a little he enterd the Listes and made his carrere in this manner CHAP. 3. ¶ The censure giuen of the Iesuits sect by the Diuines of Paris in the yeere 1554. I Perceiue Fraunce is partiall some fauouring the Iesuites aboue measure others abhoring them againe I beseech you my Maisters for I speake to those that of scrupulositie of conscience foster this family in their houses that it would please you to giue good eare to mee and if you finde that to be false which I shall produce or that I am carried with vnbrideled passion you would not spare me Likewise if nothing but the truth commaund me which ought to redownd to the edification of vs all doe me the fauour not to credite your first apprehensions before you giue place vnto the second You make great account of these men as if they were the sole arches that beare vp our Church Let me request you to take a viewe of the iudgement of the Diuines of Paris in the yeere 1554. The Court of Parliament then troubled with the importunate sutes of these newe Brethren bringing the two Bulles of two Popes Paulus and Iulius the third sent them to this Facultie for their resolution whether they were to bee receiued into the Realme of Fraunce againe or not They gaue vp their verdict in such forme as followeth Anno Domini 1554. die veró prima Decembris Sacratissima Theologiae facultas Parisiensis post missam de S. spiritu in aede sacra Collegij Sorbonae ex more celebratam iam quartó in eodem Collegio per iuramentuÌ„ congregata est ad determinandum de duobus diplomatibus quae duo sanctissimi Domini summi Pontifices Paulus tertius Iulius Tertius his qui societatis Iesu nomine insigniri cupiuut concessisse dicuntur Quae quidem duo diplomata senatus seu curia Parlaamti Parisiensis dictae facultati visitanda examinanda misso adrem Hostiario commiserat Antequam verò ipsa Theologiae facultas tanta de re tantique ponderis tractare incipiat omnes singuli Magistri nostri palam atque aperto ore professi sunt nihil se aduersus summorum Pontificum authoritatem potestatem aut decernere aut moliri aut etiam cogitare velle Imò verò omnes singuli vt obedientiae filij ipsum summum Pontificem vt summum vniuersalem Christi Iesu Vicarium vniuersalem Ecclesiae Pastorem cui plenitudo potestatis a Christo data sit cui omnes vtriusque Sextus obedire cuius decreta venerari pro se quisque tueri obseruare teneantur vt semper agnouerunt confessi sunt ita nunc quoque sincere fideliter et libenter agnoscunt confitentur Sed quoniaÌ„ omnes praesertim verò Theologos paratos esse oportet ad satisfactionem omni poscenti de his quae ad fidem mores aedificationem Ecclesiae pertinent dicta facultas poscenti mandanti exigenti curiae praedictae satisfaciendum duxit Itaque vtriusque diplomatis omnibus frequenter lectis articulis repetitis intellectis pro rei magnitudine per muâ—tos dies menses horas pro more prius diligentissimè discussis examinatis tum denaum vnanimi consensu sed summa cum reuerentia humilitate rem integram correctioni sedis Apostolicae relinquens ita censuit Haec nona societas insolitam nominis Iesu appellationeÌ„ sibi vendicans tam licenter sine delectu quaslibet personas quantuÌ„libet facinorosas illegitimas infames admittens nullam à Sacerdotibus secularibus habens differentiam in habitu exteriore in tonsura in horis canonicis priuatim dicendis aut publicè in templo decantandis in claustris silentio in delectu ciborum dierum in ieiunijs alijs varijs ceremonijs quibus status ReligionuÌ„ distinguntur conseruantur tam multis tamque varijs priuilegijs indultis libertatibus donata praesertim in administratione Sacramenti paenitentiae Eucaristiae idque sine descrimine locorum aut personarum in officio etiam praedicandi legendi docendi in praeiudicium ordinariorum Hierarchici ordinis in praeiudicium quoque aliarum Religionum imò etiam principium Dominorum temporalium contra priuilegia vniuersitatum denique in magnum populi grauamen Religionis Monasticae honestatem violare videtur studiosum pium necessarium virtutum abstinentiarum ceremoniarum austeritatis eneruat exercitium imo occasioneÌ„ dat liberè Apostatandi ab alijs Religionibus debitam ordinarijs obedientiam subiectioneÌ„ subtrahit Dominos tam temporales quaÌ„ Ecclesiasticos suis inribus iuiustè priuat perturbationem in vtraque politia multas in populo querelas multas lites dissidia contentiones aemulationes rebelliones vartaque schismata inducit Itaque his omnibus
this progresse by degrees the Iesuits request was presented to the Court of Parliament that had tenne Aduocates as Montaignes and Fon do confesse in their writinges in respect of 13. aduersaries Mont. ca. 22 Fon. ca. 4. which Fon reports were sixe boysterous mightie limmed bodies to wit the Vniuersities the Sorbons the Mendicants the Hospitals and the Parish priests With other foure Lordes of great authoritie namely the Gouernour of Paris the Cardinall Chastilion as protector of the Vniuersitie the Bishop of Paris and the Abbot of S. Geniueue Now can we be so sencelesse as to thinke that so many both of the better and meaner sort banded against them without cause in a matter of so great importance But what were the commons those which of late memorie plagued the Hugonots out of all measure raced the walls of Patriarch and Popincourt where they had theyr exercise of religion who by order of Lawe procurd the death of Gabaston the Captaine of their garde and protector of theyr attempts together with Cagres both the Father and the sonne So many Sages of the common people sworne enemies to heresie did sette thēselues against the Iesuits lying but yet in the suburbs of our ciuill warres against the Iesuits I say who then vaunted themselues to be the scourge of Hereticks Assuredly it cannot be but that all those great personages who then vndertooke the quarrell against them were perswaded that this Sect was extreamely to be feared as well by the libertie of the French Church and generall estate of Fraunce as of all Christendome Besides these two great parties there was yet another more strong mightie then them both namely Mounsieur Mesnil the Kings Aduocate in the Court of parliament directly opposite to them But for all this great multitude of partakers sayth the Iesuite the matter came not to open triall but was put ouer to coūsell as a plaine argument that the goodnesse of our cause did craue very much fauour Poore foole and young Scholler hadst thou been brought vp in the light of the Royall pallace or read the course of iustice of our kings as thou art nuzled in the dust of the Colledges thou shouldst haue knowne that the high Courts admit no open triall of great causes they haue no time nor leysure duly to informe theyr consciences As appeares by a like course helde by the same Court in the month of Iuly 94. And for this cause Mounsieur Marion pleading against the Iesuits of Lyons in the yeere 97. said that a defectiue and imperfect prudence of the yeere 64. was in some sort the occasion that the affaires of Fraunce degenerated with the time waxed worse and worse As for my selfe I will say more boldly with open face that this matter was in the yeere 64. put ouer to counsell by the wisedome of men but thys counsaile was guided by the hand of God who to take vengeance of our sinnes preserued the Iesuits as a deuoted instrument hung aside in the Temple fit for the future miseries of Fraunce To what purpose is all this saue onely this to shewe you that if I detest abhorre the Sect of Iesuits I haue no small shelters for my oppinion first the venerable censure of Paris the yere 1554. wherein were the greatest Diuines that euer were in Fraunce and by name Picard Maillard Demochares Perionius Ory the Inquisiter for matters of faith The first an admirable preacher whose body after his death being layd forth in his house in the Deanry of S. Germins of Lauxerrois the people of Paris for the sanctimony of his life did striue to kisse his feete the foure other his companions were extreame persecutors of the Heretiks I haue the great decree of the French church in the yeere 61. the iudgement that did second it and finally many men of marke and communalty set against them in the yeere 1564. Amongst these I may speake it for a certainty which I ought to beleeue because I saw it There was two honorable resemblances of antiquitie Solicitors in the cause Bennet the Deane and Courselles the Subdeane of the facultie of the Diuinitie Schooles in Paris The one fourscore yeeres of age the other threescore seauenteene both ready to depart from hence to giue vp an account of theyr actions in another world at which time euery man standes stricte vppon his conscience With them was Faber Sindic one of the wisest men that euer was among the Sorbons In the winding vp of all I will set downe Ma. Noell Brullarte Procurator generall the great Aristides and Cato of his time which liuing in the yeere 50. withstood the receiuing of the Iesuites I tell you this expresly to discouer how like the iugling of the Iesuits of our time is to the former For Fon is so impudent as to report that Ramus Mercerus after they became the Kings Professors reuolted from our auncient Religion and were folicitors in this cause and that if they had not encountred them they had won the field but to auoid sedition the Court was forced warilie to strike saile to the tempest by putting the matter off to counsell Well but yet thou lyest most impudently thou Iesuit Pardon me for it is very fit I should be in choller Neither Ramus nor Mercerus for theyr parts euer stirred in this although they tooke part with their brethren the Kings Professors because they would not separate thēselues from the body of the Vniuersitie Moreouer what likelihood is there that the mindes generally of the Parisiens could be so suddenly changed to take part with the Hugonots Mercerus was so farre from faction that hee had no skill in any thing but Hebrue wherein he spent all his time without intermission and became so great a Superlatiue in that tongue that by the iudgement of the best learned he was preferd before all the Iewes In all worldly matters hee stoode but for a bare Cypher But this is a Iesuiticall priuiledge to vnderset theyr slaunders with the time by newe cogges For if this Iesuit Fon durst he would say that the towne the Vniuersitie and the facultie of Diuinitie in Paris all the foure orders of Mendicants the Parish priests were Hugonots because they hindred the matriculation of this holy Order what other consequence can be deduced from his speech Oh singuler and admirable impudencie yet to be excused because it proceedeth from a Iesuit Neuerthelesse to shew with what truth integrity I mean to confound thē in their lying they caused Versoris Plea to be printed in the yere 94. he to bring the Vniuersity into hatred In the 24. 32. leafe of Versoris Plea saith first formost not that Mercerus but Ramus Gallandius were made solicitors in this cause but this was so far frō all likelihood of truth that euery man tooke it for an hyperbole by reason of the open enmity they caried to all times which accompanied them vnto their death This enmity Rablays the Lucian
to the steps of the Apostles times plotted to minister the Sacraments of pennance of the Altar and to preach Cods word And by this deuice they spred farre without the authoritie of the holy Sea and they likewise desired to be intitled the company of Iesus The Apostles ministred these two Sacraments and caried the Gospell ouer all the world was it then permitted to these new vndertakers to do the like I denie it For they succeeded not the Apostles but the Bishops and vnder them the Curates The Iesuits deuotion was built vpon ignorance by reason wherof they ought not to be called Iesus followers but his forsakers as bringers in of a new schisme into the Church Yet haue they by this erronious proposition qualified themselues with the title of Iesus company A stile neuer giuen them by our holy father but arrogated to themselues as manifestly appeares in a passage of their request preferd to Paulus the third and interlaced in the Bull in the yeere 1540. Whosoeuer in our Society which we desire to be oderned with the name of Iesus is willing to warre vnder the banner of the crosse This clause is repeated word for word as it lieth in the Bull of Iulius the third in the yeere 1550. which is the confirmation of their priuiledges It were absurd to thinke Pope Paulus would honour them with so proud a title who refused them at the first after ward allotted them but a certaine number that with many scruples of conscience Neuerthelesse as the Iesuits neuer lackt new lying inuentions to credit them so they bruted it abroad that they held this title by the faith and homage of the holy Sea Indeed the first Chapter of their constitutions begins in this manner This little congregation which by their first institution was called the Societie of Iesus by the Sea Apostolike And agreeable vnto this Versoris the Aduocate pleading their cause In the 30. leafe of Versons Plea alleaged this passage to shew that the Pope was their God-father and that they held their name by humilitie not by ambition these be the words he vsed I blame not the Aduocate a man of account for he pleaded vpon the aduertisements giuen him but I excuse not these wise men the Iesuits which are made lyers by their owne Buls There is no lye so impudent as that but the authoritie of the holy Sea was not sufficient to grace them by this forgerie they must haue recourse to miracles that is to say to their iugling casts Maff. lib. 2. ca. 5. Rabad lib. 1. ca. 12. Of late yeeres Maffee first and then Ribadener found out that Ignace accompanied with Peter Faure and Iames Lainez going through a Church not farre from Rome being at his praiers fell into a trance wherein God the Father appeared to him who commēded Ignace his companions to Iesus Christ his Sonne then loaded with his crosse marked with his wounds which promised to take him into his protection said to Ignace at that instant I wil assist thee in Rome And as soone as Ignace went out of the Church he discouered to his two companions what vision he had That this is but a tale of a tubbe I haue no doubt at all Iames Lainez succeeded him in the Generalship who being priuie to this miracle how cōmeth it to passe he neuer signified so much to Congordan his Agent Versoris his Aduocate when the cause was pleaded Why did he smother this great miracle when it was requisite to disclose it For that which was chiefly obiected against them in the assembly of Poissie and afterward in the court of Parliament of Paris was the insolencie of this proud title of the Society of Iesus Why I say did not Lainez his crue giue vs notice of this matter when the French Church and the court of Parliament forbad them this title They did not so much then because neither the diuell nor his impostures built their nests in their pens as they did at last Neuertheles this lye profited them no more thē another which we see with our eies For when Maffee had told vs this tale marke what he puts to it And this was the chiefest cause for which after the Society was confirmed he gaue it especially the name of Iesus If that be true which this lyer reports it followes that Ignace his companions tooke not the title of Iesus Society but after their order was cofirmed yet by their requests put vp to Pope Paul inserted into their first Bull of the yeere 1540. they attributed this name vnto thē And that which greatly waighes it is that foure or fiue yeeres after Montaignes a Iesuit roundly confessing that to be false which Maffee Ribadener haue written Cap. 66. of Truth defended he fathers this inuention vpon the Pope I answere you saith he to Arnault that it is the Pope which gaue the name to this holy company the sacred coūsell that allowed them which suffices to stop your mouth The verie same saith Fon Fon. ca. 38. The people gaue them the name of Iesuits because the holy Sea called them the company of Iesus And two leaues after The Iesuits tearmed not themselues Iusuits but the holy Sea termed them the companie of Iesus I commend the conscience of these two honest Iesuits who speaking nothing of Ignaces vision mocke themselues in their soules with these two flatteries But I cannot chuse but excuse their ignorance for had they red their first Bull of Paul the third they should haue found that Ignace his companions were intitled the Societie of Iesus when they preferd their petition to the Pope The Aduocate standing vpon these contrarieties one of the company said to him Me thinks you labour in vaine They haue this name of Iesuits neither from God nor from the Pope but only from the common people which is a great Philosopher and controuler of our actions You see Fon agrees vnto it but you must vnderstand at large how matters passe on this side Being at the first named the companie or Societie of Iesus the people marking their behauiour called them Iesuists not Iesuits pronouncing S. and T. together For when their cause was pleaded in the yeere 64. The Aduocates cald them nothing else but Iesuists See the counsell Maister Charles Moulin one of the best lawyers in Fraunce gaue vpon the receiuing them The title was this Whether the Iesuits be to be receiued in the Realme of Fraunce and admitted in the Vniuersitie of Paris And all along his discourse speaking of them he vseth no other terme than Iesuists A matter which you shal find auouched also in Versoris Plea Fol. 30. Versoris Plea put forth in print by them Men qualified their title saith he and called them the Colledge of Iesuists And so it continued a little after But they could not leaue it for so much as they ought to haue a common name fitting the whole order and Colledges belonging
three Cardinals Of these three one was of Luca Barthelmy Guidicion a very learned holy man by the Iesuits own testimony who a little before this had made a booke against new orders of religion This man standing as it were vpon his own ground became a puissant aduersary of theirs drew the two others to his opinion But in fine Ignace won thē al as wel by long importuning them as also by a million of Masses which he made his fellows say These Cardinals did but dispute the question in general touching noueltie of orders without sounding the bottom in particular to know whether these great votaries issued out of Horace mountaine that was brought a bed of a Mouse Let vs now supply their want Montaignes speaking of their comming saith thus First I answere that this company of Iesus began in Paris Mont. ca. 30 and that it tooke the first roote there in ten Maisters of Arts of the said Vniuersity of which Maisters one was a Biscaian Ignace de Loiola one a Nauarean Frances Xauier two were French men Pasquier Broet Iohn Codury Three were Spaniards Iames Lainez Alphonse Salmerō Claudius Iaius one a Portugall Simon Roderic It pleased them all to go forth Maisters of Arts in the Vniuersitie of Paris And that you may learne by reading the first Buls of Pope Paul the third the tenor of which was this For we haue beene of late informed that our beloued sonnes Ignatius de Loyola and Peter Faber and Iames Lainez also Claudius Iaius Paschasius Broet and Frances Xauier with Alphonsus Salmeron and Simon Roderic Iohn Codury Nicholas Bobadilla Priests of the Cities Dioceses of Pampilon Gebennen Seguntin Toledo Visen Ebredune and Palestine respectiuely maisters of Arts graduated in the Vniuersitie of Paris many yeers exercised in the studie of Diuinitie long since departing out of diuers regions of the world by the inspiration of the holy Ghost agreed in one I leaue that that remaines containing the admirable vow of these wandering Knights and that which they obtained of the Pope All these were also inspired touching the life comming of Pope Iulius the third to the Supream sea of whom they obtained their confirmation in the yeere 1550. By the same quality also you shal find in Ribadiner his 3. booke 12. chapter where the Bull is all at large inserted all of them say they proceeded Maisters of Arts in the Vniuersitie of Paris all studied Diuinity many yeers and all were inspired by the holy Ghost I neuer vnderstood that the holy Ghost taught vs to be liers but by these vndertakers To proue them to you to be such I will haue no recourse but to their two great historigraphers For if you beleeue Maffee neither Lainez nor Salmerō nor Bobadilla went forth maisters of Arts in Paris but in a Vniuersity bordering vpon Spain which they call Complutensem Academiā in the Spanish tongue Alcala Let vs heare what Ribadiner saith Rib. lib. 2. cap. 4. Iames Lainez a yong man hauing gone through his course of Philosophie came to Paris from the Vniuersity of Alcala with Alphonsus Salmeron also a verie stripling that came both to study to seeke out see Ignace In this passage I cannot perceiue that Iames Lainez was made Ma. of Arts at Alcala as for Salmerō he was a yong boy that cam to Paris as wel to studie as to see Ignace yet Maffee more aduēterous in this point thē his cōpanion hath declared thē to haue taken their Maisterships of Arts in Spain Iames Lainez who next after Ignace gouerned our Society Maff. lib. 1. cap. 4. Alphonsus Salmeron of Toledo very expert in the Greek Latine tongues each of thē hauing ended his course of Phylosophie at Alcala trauaild to Paris partly to studie Diuinitie partly to see Ignace Make these two passages agree Ribadiner makes Salmeron a young lad not promoted to any degrees at the least hee makes no such mention of him as he did of Iames Lainez and Maffee publisht him to be accōplisht in al knowledge of Greek and Latine and to haue receiued his degree of Maistership in Spayne Let vs dwell vppon this opinion for I take no pleasure to make them lyers but vpon good gages The same Maffe puts after these two heere Nicholas Bobadilla and Simon Roderic saying Vnto these came Nicholas Bobadilla a Palestine a learned young man that had publiquely professed Philosophie in Pintia a towne in Spayne and also Simon Roderic a Portugall a man of excellent wit I will therefore place Bobadilla among the Spanish Maisters of Artes because hee read a Phylosophie Lecture before he came into Fraunce but not Roderic whom he makes to be a young man of great hope and no more in these wordes Praestanti indole I know it well that Ribadiner speaking of these 7. all at a lumpe faith that after they were Maisters of Artes they made theyr first vowe at Montmartire in the yeere 1534. vppon the Assumption of our Ladie but he saith not that they were all made Maisters of Arts at Paris The truth is then if you belieue them that foure of these seauen proceeded Maisters of Art at Paris Loyola Faure Xauier Roderic Fod cap. 4. and the three others in Spayne Lainez Salmeron and Bobadilla And a yeere after Claudius Iay Iohn Codury Pasquier Broet ioynd themselues to their societie You shall not finde eyther in Maffee or Ribadiner that any of these tooke any degree of Schoole Thus if you giue any credit to them of these tenne companions 4. were Graduats in Paris three in Spaine and the three other without degree of Maistership And I will shew you as I passe along that Pasquier Broet was a great Asse for all his porredge I speake of him because I once turnd wound him and put him out of breath when he in the house of Clairmont in Harpe-streete at Paris was President of the Iesuits This fellowe was a great Idole of whom a man may say as in old time Ausonius said of Ruffus the Rethoritian Haec Ruffi tabula est nil verius ipse vbi Ruffus In cathedra quid agit hoc quod et in tabula Is Ruffus picture heere most true where 's he He 's in his chayre what doth he that you see And for all this I deceiue my selfe for he neuer durst come into a pulpit to preache or read a Lecture knowing his own insufficiencie Behold now what time these ten Champions spent in the study of Diuinitie for they tolde Pope Paule that they had studied it many yeeres Maffee testifies vnto vs that when they made theyr first vowe at Montmartir the greatest part of them had now gone through theyr course of Diuinitie and the others had begunne it with a good minde to finish it that they might march forward together to the conquest of Turkish soules in Palestine by our holy Father the Popes leaue The passage deserues to be viewed here
at length Ignatius hauing by the goodnes of God gotten these cōpanions speaking of the sixe first companions determined to put that in practise with al speed which he had long hamered cast in his mind that by the Popes permission he might goe to Ierusalem either call the bordering Nations which in time past sincerely profest Christianitie after were deceiued by Mahomets wicked superstition frō their miserable error to the truth of the Gospel or take that which followed shed his blood and loose his life in so holy and glorious a cause Neither was it hard for him to bring the rest to the bent of his bow which came forward already of their own accord and were inflamed with the loue of God And because most of them had not yet finisht their studies in Diuinitie that the zeale now begun in them might not coole againe and also that their obedience might be so much the more acceptable to the maiestie of GOD by how much the greater necessitie of seruitude religion they imposed vpon themselues calling vpon the blessed Virgine for her protection vpon S. Denise the Areopagite the Parisians Patron in a Church in the suburbs called Montmarter by the misteries of confession of the Eucharist euery one bound himselfe that at the end of his diuinity course when he should goe forth Doctor of Diuinitie presently he should forsake the world and seek the saluation of soules in perpetuall pouertie by an appointed time saile to Ierusalem with an intent to imploy all theyr endeuours to conuert the Infidels and with care and studie purchase a crowne of martirdome If this resolution should any way be hindered they should goe to Rome at the yeeres end offer their trauaile to the chiefe Bishop Christes Vicar for the spirituall good of their neighbors without any contract for reward or exceptions of times or places This vow they made in that Church with great consent alacritie in the yeere after Christes natiuitie 1534. 18. Kalends of September vpon which day the anniuersary gratulation of the virgin Maries assumption is celebrated And they celebrated the same vow in the same place the same day together the next and the third yeere after T is fit this should be translated into French for it is necessary for my discourse that euery man shoulde vnderstand it I haue translated these words Emēso Theologiae cursu at the end of their course when they had proceeded Doctors of diuinity For I see Maffee in like maner desirous to shew that Lainez Salmeron proceeded masters of Arts in Spaine vseth the same form of speech vterque cōfecto Philosophiae curriculo And Ribadiner reporting Ignace and his companions to haue taken the like degree in the yeere 1534. Confecto saith he philosophiae cursu From this passage you may gather that in the yere 1534. the most part of these 7. companions were now Doctors in Diuinitie and that the others had a purpose to finish their course That any one of thē was a Doctor at this time is too loude a lie for if it had been so indeed this title had neuer beene smothered when they put vp their supplication to Pope Paulus in respect of those which had already taken this degree they would haue taken good heede to challenge no other stile then Maisters of Arts. I wil goe farther with you for I wil make it appeare that none of these 7. or of the other 3. that after came to them had euer studied diuinitie For if they had euer begun the course as Maffee auoucheth studied it many yeeres this word many imports not two or three yeeres onely but foure or fiue at least we neuer say that a man is in companie of many persons which is accompanied but with 2. or three The manner of the Diuines of Paris is when a man hath begun his course at the 2. yeeres end hee must defend publiquely in the diuinitie Schooles appointed for this purpose where he answers vnder a Doctor his moderator to helpe him when he is hard driuen by the Opponent Hauing plaid his schollers prizes which is called his probation he is made Bacheler and from that day allowed to were a hood vpon his shoulders when he goes into the towne and a redde habite of Bachelers in Schooles When our ten Iesuits came to Pope Paule the third they neuer told him they were Bachelers in diuinity they had not thē begun their course nor studied diuinitie so much as 2. yeeres where shall we now finde these many yeeres they speake of There can be no answer to this obiection but one that is to cōfesse freely that Maffee lies when he saith som of them were Doctors of diuinity some had begun their course It may be some will say that without matriculation in their Diuinitie course in the Colledge of Sorbons euerie one of them particularly had studied it some more some lesse after they were Maisters of Arts. For my part I striue not for the victory but for the truth and I doubt not but that Maffee Ribadiner also haue made no bones to lye in this point Let vs then examine what time Ignace and his companie could spend in Diuinitie without entering into this course Maffee and Ribadiner talke of this matter as blind men speake of colours I will deliuer you the true historie I haue searched the old Registers of Paris for those that proceeded Maisters of Art in and after the yeere 1520. vntill the yeere 1556. when Ignace his companions went out of Fraunce to meet him at Venice I searched the records of du Vale the Vniuersities Register and Violet the beadle of Fraunce for they two keepe the bookes This did I in the presence of other men of account And marke what I found according to the order of the Alphabet which they obserue Peter Faure and Frances Xauier went forth Maisters of Arts in the yeere 1529. so saith the Register booke Petrus Faber Geben Franciscus Xauier Pampil Ignace in the yeere 1532. Ignatius Loyola Pampil Claudius Iay◠and Simon Roderic in the yeere 1534. Claudius Iayus Gebon Simon Rodericus Visensis Alphonse Salmeron Iohn Codure in the yeere 1535. by these words Alphonsus Salmeron Tolet Iohannes Codure Ebrun I haue faithfully drawn all this out of the Register of the French Nation where in the matter of Licentiats are comprehended Spaine Sauoy Prouence and Italy As for Maffees and Rabadiners speech auouching Pasquier Broet to be of the Dioces of Amiens were that true they would haue remembred it in their supplication to Pope Paul where no mention is made of this Dioces The truth then is that among three of them two without doubt neuer tooke degree in Fraunce but in Spayne Lainez and Bobadilla and Pasquier Broet which is the third proceeded in neither of both For that that remaines touching the studie of Diuinitie what is become of those many yeeres of Iay and Roderic who proceeded but Maisters in March
haue amplectuntur quae eis si quos dimittere oporâ—eat multò est commodior vt liberi potiùs quà m votis obligati dimittantur alijsque iustis rationalibus de causis That is to say that after the time of their Nouiceship and when by vow they haue sworne Pouertie Chastitie and Obedience they are incorporated into ouâ— Society for as much as to theÌ„selues belongs for the whole terme of their life but forasmuch as appertaines to the Societie according to the Apostolicall indults and constitutions spoken of before they are bound to abide with vs so long as it pleaseth the Generall to retaine them A matter verie necessarie for the preseruation of the Societie and prouided for in the first beginning of this order afterward found to be very profitable by experience And this is at euery mans first enterance expresly made known to him and he accepts the condition which is the more coÌ„modious for such as are to be admitted that wheÌ„ they shal be sent away they may depart acquitted discharged of their vow vpon some iust and reasonable considerations By this Article you learn not that a religious person hauing made his simple vow may inherit but that is supplied by an other that followeth in these words Et licet qui ad gradus professoruÌ„ CoadiutoruÌ„ formatorum nonduÌ„ peruenerunt bonoruÌ„ suorum ius atque dominium tum alias ab iustas causas tum etiam vt maioreÌ„ habeat Societas libertateÌ„ illos si opus fuerit remitteÌ„di cum minori â—ffensione dimitteÌ„di And although saith the Latine that they which are not yet come to the degree of those that are professed and of formed coadiutors may possesse their goods demaines for many waighty reasons especially that the Societie may haue liberty to turne them out again if it shal be needful dismisse theÌ„ with the lesse scruple or doubt of conscience Out of these two Articles you may gather First that it is permitted to the General to absolue his religious from their simple vow whensoeuer it please him and to send him backe to his owne house freed and acquitted from his vow Secondly that this religious man may possesse teÌ„porall goods which clause they haue stretched to successions as you see in Montaignes Thirdly that since the beginning of their order they haue vsed to do so And lastly that Gregory hath coÌ„firmd these two priuiledges to theÌ„ according to the grants that before were made theÌ„ their constitutions I wil make this controuersie very plaine Let vs run ouer the Buls that they had obtained before there is not any one wherein you shall finde that their Generall was permitted to dismisse them when he would or they to inherit during their simple vow There are 23. of theÌ„ those of Pope Paul the 3. 1540. 43.45.46.49 Those of Iulius his successor 50. 52. of Pius 4.61 of Pius 5.65.68.71 in March Iuly of Gregory 13.72.73.75 in Ianuary May 76. in February Iuly October December 78. in Ianuary May. There is no mention in any of these either for distinguishing or for inheriting or possessing of goods All these Buls haue beene printed by them in one volume that of 84. is inserted at large in the summary of Buls gathered by Mathew Toscan and in Ribadiner in the third booke of Ignace life Chap. 23. If they pretend that they haue any other let them shew them because where none are shewen it is presumed there are none If I haue proued as I haue that in all the former Buls there is neuer a word spoken of these two priuiledges the truth is that by these last Buls they haue circumuented the religious care of the holy Sea as they did before in the yeere 1561. when to disturbe all the auncient customes of the Vniuersities they gaue Pope Pius to vnderstand that that which hee granted them was but a confirmation of a grant made to them by Iulius the 3. This then was a cooznage 〈◊〉 and surrection and consequently there is 〈…〉 to be made of this Bull of 84. I am of opinion with thâ— GOD forbid that I should steale away any part of the truth froÌ„ them in this matter Part. 2. de const ca. 4. art 3. form exam ca. 6. art 8. c. 7. art 1. or in any other thus in their constitutions there is speech that the Generall may dismisse when he wil. But Pope Gregory put in his permission not onely in consideration of these constitutions but of the former Apostolique graunts which notwithstanding cannot be found For a simple constitution of their Order would neuer haue beene sufficient to make Pope Gre. coÌ„sent to the infringing of all the ancient constitutions of the Church in fauour of these new people I acknowledge also that as for this poynt the Nouices when they entred into the course of Iesuitisme were not ignorant of it For 4. or 5. dayes after that the Nouice entreth into the house of Nouiceship there to accomplish his two yeeres of probation Const part 3. c. 4. art 5. the Examiners are charged to deliuer to him all their letters Apostolick theyr Statuts and Constitutions yea the generall examination that is to be made of him to the end that hee may informe him selfe of the weight of the burden bee must beare vvhen hee shall bee admitted into this Order and that hee may not haue any ground to repent himselfe afterward Now sith it may be found by their constitutions that theyr Generall is permitted to absolue the religious from theyr simple vow whensoeuer he will and sith these constitutions are imparted to them it cannot be sayd that they are ignorant of this priuiledge of their General and a man may say of them in this regard as the Iesuit Montaignes doth volenti non fit imuriac if so be that this permission be lawfull to be admitted into our Christian Church and that Gregorie was not cooâ—â—â—â—d in grauÌ„ting it to the Iesuitish Church But for the second priuiledge whereby the religious is permitted during the simple vow to inherit and possesse temporall goods not onely there is nothing for it in theyr auncient Bulls but also not 〈◊〉 any of theyr constitutions Yea all things fight against this intention At the entrance into this Order they are bound to make a vow both particularly and generally of Pouertie say the Bulls of Paulo the third 1540. and those of Iulius 1550. And because that perhaps may require a more precise explication they expresse it at large in the 4. c. of their generall Examination where they enioyne them as I said ere-while to dispose not onely of the goods that they haue in possession but also of those which they haue no otherwise but in hope Debent omnia boâ—asua temporalia quae habuerint distribuere renunciare aâ— disponere de his quae ipsis obuenire possent They must sayth the Latine renounce all the temporall goods they haue distribute them and likewise dispose
but onely their Colledges are Nowe so it is that vnder theyr Generalls authoritie they haue all the care and gouernment of their Colledges These are the old Cincinnati of Rome that bosted they had no gold but commaunded them that had In like sort these Maisters though they may haue no proper reuenews but theyr wallet yet doe they gouerne them that haue good store This foundation presupposed you may easily iudge what will follow For it is reason that being fathers they should be fed and maintained by their chyldren and it is more honestie for theÌ„ to aske almes of their Colledges where they coÌ„maund then to straggle vp downe the Townes to craue it See howe carefully they make sheaues of Fearne for God as Caine did And yet heerein they are the true lawfull children of their good Father Ignatius who in all his actions reserud for himselfe the principall care of his Kitchen Rih dinere teacheth vs that he Iames Lainez Ribad ca. 2. lib. 2. Peter Faure soiourning in the Venetians territorie while the other two went about the Towne to begge for theyr liuing Ignatius tarried at home to make ready dinner of that little they had gotten And that afterward when he was created Generall of his Order hee began first of all with this charge Atque vt quò altius ascenderat eò se gereret submissius Ribad c. 11. lib. 3. exemploque suo omneis ad pietatis studium prouocaret culinam statim est ingressus in eaque per mulios dies coquum agens alia vilia ministeria obire â—â—pit And to shewe saith Ribadiner that the higher Ignace was aduaunced the more he would debase himselfe to prouoke all to pietie by his example hee betooke him presently to the Kitchin where he playd the Cooke spent many daies in meane and homly offices Well among these matters you see the Kitchen goes first This was to teach his Disciples that in the house of godlines which he was desirous to build aboue al things they must begin with the Kitchen a lesson which they haue learned and obserued very well Nothing is more familiar to them by their Bulls and Constitutions then beggerie yet neuer had any men better skill to scrape vp coyne that they might liue at their ease In this occupation they played more tricks of legier du maine then Maister Peter Patelin or Frances de Villon or Panurge de Rabelais for all that these three worshipfull Doctors did was but in matters of trifles But to doe as our reuerend Fathers the Iesuits doe is to fish for Whales not for Gudgins for which purpose they haue first the instructing of youth which is their first hooke viz. the allurements they vse to theÌ„ theyr auriculer confessions which they know how to employ to the benefit of their house the visiting of the sicke the wayting vpon them to the very last gaspe that they may neuer bee out of sight the extraordinarie absolutions which they say they can giue them wherewith they feede their humor that they may drawe some rich legacie from them the deuises of their simple vowe and a thousand other hypocriticall shyfts which they call charitie but with this condition that their charitie begin at them selues because the Predicament Ad aliquid is not an accident to them but wholly the substance of their Sect. So that one may iustly call them not the Order of Iesuits but the ordure of Iesuits onely by taking one letter from the one word and putting it to the other For although they make shewe not to meddle with retayling yet they sell by whole sale the administration of the holy Sacrament deerer then Giesie Elizeus man would haue solde the spirituall gifts to Naaman And I neuer read so braue a passage as this notable sentence of Montaignes the Iesuit If God saith he loue to be importund by them that pray vnto him rich men which haue a desire to good Chap. 58. de la verite defenduâ— and to imitate so good an example must haue patience when the poore doe to them as he that giues riches desires that one should doe to him The blessing of God light on thee thou Iesuitish soule For my part I find this short instruction so worthy of a Iesuit a Maister proceeded in the Art of beging that falling froÌ„ his mouth into the eare of a poore patient it may bring forth meruailous effects to the behoofe of this holy Order At once so it is that within these threescore yeres they haue raked together more treasure by this their sophisticall beggerie then all the Monasteries of France haue done in two or three hundred yeeres CHAP. 15. ¶ That the Iesuits vow of Chastitie containes a newe heresie and withall a briefe discourse of the title of Father which the Iesuits of the graund vow giue themselues PErusing ouer all the vowes of our Iesuits I found something to be reprooued as you haue perceiued by my former discourse and shall by that which followes in due place But in the vow of Chastity me thought there was nothing new at the least I found no new thing either in their Bulls or in their constitutions Yet reading Montaignes in his 50. chapter of his booke called Truth defended I perceiue they haue a misterie that is not yet come to the knowledge of the holie Sea or of the Church no more theÌ„ their simple vow which they vsed by the space of fortie yeeres without anie lycence For see I pray you what Montaignes saith when hee would excuse the simple vowe It is a newe Lawe as well as the vow of Chastitie which they of this Societie make which hinders marriage not yet contracted and dissolues it being contracted Sith Montaignes affirmes it I holde it for very true For although it be not so thought yet so it is that the authour of this booke the Prouinciall of Paris was a botbomlesse Fountaine of the Iesuits doctrine At the first I thought that his meaning had been that after the vow of Chastitie made by them none might marry vnder paine of hauing his marriage disanuld and the children that shall come thereof declared to be incestuous But afterward when I had bethought my selfe that this law was not new but very ancient and that this Iesuit calld their vow of Chastitie a newe one by which marriages alreadie made were dissolued and disanuld I assured my selfe that by this new vow a married man becomming a Iesuit breakes the holy bond of mariage which cannot be dissolued but by naturall death VVas there euer any heresie more preiudiciall to Christendome theÌ„ this It is Gods law that they which are married by him that is to say by his Church may not be seuerd put a sunder by man except in the case of adulterie Which ordinaunce hath been so strictly obserued in all times of old that when the woman for her fault is shut vp in a Monasterie though there bee no fault at all on
the Earle of Leiâ—â—ster The Queene being much amazed thereat commanded Walsingham her chiefe Secretarie of estate to apprehend both the one and the other and yet notwithstanding to deale gently with Parrie the better to draw the truth from him Which also he did declaring unto him that the Queene had receiued some new intelligence of a conspiracie against her And because the discontented Sect had some good opinion of him he prayed him to tell him whether he had heard any thing thereof And being twise or thâ—â—ce asked touching the matter he said that he vnderstood nothing of it at all If he had confessed the storie touching himselfe and Neuill and for excuse had ioyned this vnto it that what he had done therein was done colourably and that so he vsed it the better to sound the opinions of them that hatched some discontentment in their minds Walsingham said afterward to sundrie persons that they had sent him away fully clewed and absolued But hauing stoutly denied it he set before his eyes Neuils deposition which greatly astonished him and so for that night became his host to hold him fast On the morrow morning Parrie went to him in his chamber and told him that he remembred that he had held some discourse with Neuill touching a poynt of doctrine contayned in the aunswere that was made to the booke intituled The execution of Iustice in England by which aâ—â—swere it was proued that for the aduauncement of the Catholique Religion it was lawfull to take away a Princes life But for his owne part he neuer spake word touching any enterprize against the Queene Parrie and Neuill were sent to diuers prisons the latter because he concealed that conspiracie sixe moneths and more the former for the treason whereof he was accused both the one and the other were examined and afterwards vppon charge giuen vnto them they put downe their confessions in writing Neuill did it the 10. of Februarie and Parrie the 11. and the 13. Neuils contained the subornations pursuits and procurements that Parrie had made in respect of him Parrie his that he had first plotted this Treason at Venice being heartned thereto by the exhortations of Palmio the Iesuit and that he was afterwards confirmed therein by the Iesuits of Lyons and at the last he was wholly soeled in it by Hanniball Coldretto other Iesuits of Paris where vpon this deuotion he had beene first confessed and afterwards receiued the Sacrament And this is one poynt that me thinketh should not be kept in silence that being demaunded and examined by his Iudges he acknowledged that when he first discoursed with and discouered vnto the Queene the conspiracies that the fugitiue Catholiques practised against her that so they might be brought againe to their houses she aunswered him that it was neuer her mind to deale hardly with any for religion but because that vnder the colour shadow therof they had purposed to attempt mischieuous matter against her her state and that for the time to come none should be punished for the Popes Supremacie so long onely and so farre forth 〈◊〉 they carried themselues like good and faithfull subiect Neuill being called againe confronted before Parrie persisted in his deposition and yet it was of no great weight whether he had done so or no but frustratiâ—e rather and needlesse For Parrie had confessed inough yea there was found in his house sundrie letters instructions and memorials which condemned him Besides whiles he was in prison he wrote letters to the Queene by which he verie humbly besought her to absolue him from the fault but not from the punishment which it deserued There were appointed vnto him for his Iudges Sir Christopher Wray Knight Lord chiefe Iustice of England and diuers other great Lords of note and marke who caused him to be brought from the prison to Westminster and there againe being asked and examined in the presence of all the people he confessed his treasons yea there were read vnto him his former confessions and the letters that he had sent to that purpose and other writings tending to verifie vpon him the offence wherewith he was charged all which he confessed to containe truth in them adding withall that there had not beene any conspiracie for the matter of Religion from the first yeere of the raigne of the Queene till then whereof he was not partaker excepting that touching the Agnus Dei or Bull rather and that besides all this hee had put downe his opinion in writing touching the Successour to the Crowne that so hee might the better stirre the people to rebellion This criminall cause was in handling from the eight day of Februarie in 84. vntil the 25. of the same moneth Vpon which day Parrie was condemned to behanged by the necke and that the rope presently should be cut in two and that he should be ripped vp and his bowels taken out and cast into the fire and burned before his eyes and that afterwards his head should be cut off and his bodie hewen into foure quarters and that he should be drawen vpon a hurdle from the prison all along the Citie of London till he came to the place of execution This sentence was then pronounced against him but yet it was not presently executed But the second of March Parrie was committed to the power of such as execute soueraigne Iustice whereof being aduertised by the Sherieffes of London and Middlesex he arrayed himselfe as if a man had beene going to a mourning with a faire long gowne of blacke Damask and set vpon the stocke of his shirt a great cuffe curiously set such as was neuer at that time in the land And taking his leaue of other prisoners he did with a gallant countenance offer for a present to the Lieutenant of the Tower a Ring In which there was set a rich Diamond deliuering it with this speech that he was greatly grieued that he was not able to pleasure him more From thence he was drawen vpon a hâ—â—dle to the place of execution and being vpon the ladder some say that he prayed the hangman that assayed to 〈◊〉 the rope about his necke that he would not disorder or marre his cuffe and thus died this great Martyr of the Iesuits promising to himselfe nothing lesse then Paradise for this his detestable enterprise And thus haue I related vnto you a historie of 14. or 15. moneths for he returned into England in the moneth of Ianuary 83. and he was executed in March 84. Maister Anthoâ—ie Arnauld in his pleading obiecteth against the Iesuits this attempt and wicked facte whereunto Montaignes that wrote against him hath aunswered nothing at all acknowledging by his silence that the obiection was verie true For in obiections of lesse consequence and waight he aunswereth and spâ—reth him not He that made The defence of the Colledge of Clairmont confesseth that Parrie was put to death for that pretended treason but yet it was a charitable worke done to him by
man let not his hope goe but supposed it would declare the working of it in some time afterwards Vpon which opinion he embarqued himselfe six daies after And as the Eâ—â—lâ— was at the Sea betweene Fayall and Saint Michaell and was readie to go to dinner Squier rubbed the leaning places of his chaire with the same poyson And it soâ—â—l our that 〈◊〉 suppertime the Earle found â—â—atâ—so menes and distaste in himselfe whereupon Squier supposed that he had gotten the goale but he was deceiued in this euen 〈◊〉 he was in the first attempt Moreouer many moneths possed away and Waâ—â—pole receiued no newes touching the Queens death wherfore supposing that Squier had mocked him herefoâ—â—ed to reuenge himselfe vpon him therefore and did expresly send an other English man who affirming that he was escaped out of the Spanish Inquisition related particularly and laid open all this conspiracie and â—hat hee was of purpose come from thence to aduertize the Queene thereof And though at the first some supposed that this was but some stuffe or scout hole inuented by some one oâ— other of Squiers enemies yet as in a maâ—â—er of such consequence men may not countenance any thing plaine processe was made thereof and vpon this reâ—â—ne he was taken and men were thereby better informed touching the truth of this point And perceiuing himselfe conuicted by such as held and determined truth against him and being also inforced by his owne conscience he confessed all the matier euen as it was And in the end was by sentence condemned to death and executed in the yeere 1598. A punishment indeed fiâ— and meet for a Iesuit and yet verie admirable also that the Queene of England had not intelligence of this treason by any other then by him that had giuen the first counsell touching the same And if Richeome would credit me he shall adde this miracle to his booke CAAP. 5. ¶ That the Iesuits doe at this day make shew to condemne their wicked doctrine in all things concerning eyther the murthering of Princes or rebellion against their States BEfore the comming of Iusuits into our countrey we knew not what it was handsmoth as we say to kill Kings and Soueraigne Princes This is a certaine kind of Merchandize and ware that hath come out of their ships by reason of that wicked vow of blind obedience which they make to their Superiours Insomuch as Princes lawes depend at this day vpon the good minde of these honest people And though their profession bee as you haue heard yet doe they at this day in their bookes disaduance the same with many goodly speeches of which they are neuer without store And because amongst all manslaughters and murthers there is none more plaine and euident then these that Barriere and afterwards Chastell meant to commit against our Kings I will first deale with that of Barriere concerning which Montaignes speaking saith that it was a deceit or coozning and that the Iesuits are altogether cleare of it The truth is saith he aunswering Arnault that Barriere deposed that he had asked councel of a Iesuit Chap. 59. in his booke of Truth defended concerning his purpose and practise that is true indeed for he came to Varade a Iesuit of Paris from whom he was sent away and sharpely reproued he declaring by his countenance and speech that he was so farre carried against him in it that hee would not heare it in confession or shrift This also is true which you made no account to deliuer that this man Barriere asked aduice of all the world touching his enterprize and that long time before he did it caused to assemble at Lyons the Diuines on the other side of Saon there to haue their aduice therein where there was not one Iesuit present Also that in the Church of Saint Paule in the same Citie he caused his funerals on the second day of August to be solemnly kept leauing there his blacke scarfe and armes as the badges and pledges of the fore-pretended victory that would follow Againe that he deposed that a Iesuit of Lyons disswaded him from that enterprise All which things declare in that act the vanitie of this man and the innocencie of them whom thou hast accused with so cruell amplifications and exaggerations all tending to manifest the ouer-running of of thy lying tongue And though there were such a disposition as indeed there was not and that it were as forcible against the Iesuits as any thing in the world could be yet being wrung from them by torture and torments it was not any matter of importance forcible soundly to proue it This Iesuit Montaignes denieth the fact the reason is because euerie villanous and foule fact must be denied And he reproueth Arnauld of lying though in all that which I haue alreadie laid downe out of him there is not so much as one word of truth Let vs goe forward to the sentence of condemnation which the second Iesuit giueth against his owne Order in the verie humble petition which he presented to the king The second crime saith hee concerning your Maiestie in particular is more tedious and troublesome and indeed had more need to be confuted for to say that we are enemies to Kings and states without mentioning particular of speciall poynts is to forme a proposition of too large a reach and which cannot easily be defended but to affirme it in the speciall will draw the point into a narrow roome And therefore our enemies haue endeuoured to bring vs within the limits and listes of the particular saying that we are the enemies of your Maiesty in particular and of the state The generall porposition would serue for hound and horne to set the game on foot But the particular proposition would blow the fall of the Deere and finish the chase Sir before in this place we declare our innocencie we humbly beseech your Maiestie that that which is alreadie past specially if you hold an opinion that you haue forgoteen and forgiuen it may not be preiudiciall to our iustification May it please your Maiestie to remember the aunswere full of magnanimitie of one of your auncestors which is in euerie mans mouth by reason that it is worthie to be noted It behooueth not a King of Fraunce to pursue the quarrels of a Duke of Orleans Sir you are no lesse couragious then this King was neither shall you haue lesse praise but rather greater if you vouchsafe to say it behooueth not the King of France to reuenge the quarrels of the King of Nauarre nor the eldest sonne of the Church to be incensed against all by reason of one mans opinion repugnant to the same Church May it please your Maiestie then to shew vs that wonted fauour which you haue extended vnto all your subiects and to burie in euerlasting forgetfulnes euery thing which hapned in that season May it please your Highnes here to be informed that we neuer intended any thing against your Royall person in
in die Coenae Domini solita est legi ac eis pro commissis poenitentiam salutarem iniungendis That is we giue leaue and permission to as many of you as are Priests to heare the Confessions of the faithfull of the one and the other Sexe from what part soeuer they come vnto you and them being diligently heard to absolue from all and singuler their sinnes crimes excesses and offences how great and enormous soeuer yea euen those that are reserued to the Sea Apostolique and all circumstances thence arising by sentence censure or paines Ecclesiasticall those excepted which are contayned in the Bull accustomed to be read on Maundie Thursday and to ordayne to the Penitents for the faults by them committed wholesome and profitable penaunce As the priuiledges which they perswade themselues haue beene graunted them for the Catechising and instructing of youth haue peruerted all the auncient order of famous Vniuersities so this large and extraordinarie licence permitted them in matter of Confession hath beene the cause that the greatest part of the people haue in great and haynous sinnes forsaken the auncient custome of resorting to the Penitentiaries of Cathedrall Churches and had recourse to the Iesuits whom wee see by vertue of this Bull to be all of them authorized for Penitentiaries And God knowes how farre these holy and blessed Fathers haue abused it The first breaking forth of our troubles was in the yeere 1585. at which time all that resorted to them to be confessed if they affirmed themselues to be good subiects and loyall seruitors to the King for they were questioned vpon that article they were sent backe by the Iesuits without receiuing absolution Which beeing obiected against them by Arnauldus marke I beseech you the cold aunswere which they make in their defence against his accusations For in the 17. article it is obiected saith Arnauldus that the said Defendants haue at diuers sundry times denied absolutiō to them that stoode for the late King from the yeere 1585. The said Defendaunts aunswere that the article is vntrue although themselues know that it hath beene often by sundrie persons auouched yea and deposed against them in the presence of the late King in his closet and what witnesse could there be produced against them in this case saue only those who had been by them denied absolutiō There is no smoak without some fire Read their annuall letters of the yeere 1589. when griefe rage and furie of the last troubles beganne you shall find that the number of their confessions was infinitely encreased and specially in the Colledge of the Iesuits at Paris Totius vitae confessiones auditae trecentae Wee haue heare 300. totall confessions wrote the Substitutes of the Colledge to their Generall Aquauiua If you aske me whence this new deuotion of the common people to them proceeded I wil tell you Our Kings represent the true image of God Against whom this yeere there hapned three straunge and vnusuall accidents first the rebellion against the late king which they coloured with the title and pretext of tyrannie for the fairest title they could affoord him was the name of Tyrant secondly the parricide committed vppon his person by a Munke and lastly the continuance of that rebellion against the King that now is for his religion Be you assured that all such as did not hold their consciences at as low a rate as many of the Cleargie doe found themselues much disquieted vpon these accidents Which was the cause that during these troubles they went to be confest by these vpstart Penitentiaries some were to be resolued by them whether it were sin not to yeeld obedience to their King others to be absolued for the same But this was to commit the Lambe to the Woolues custodie for their confessions were as many instructions or rather destructions to teach Rebellion refusing to absolue them which eyther were not in their consciences fully confirmed in their reuolt from the two Kings or had any inclination to acknowledge them for their Soueraignes And which is full of horrour and detestation their ordinarie course was before they would absolue them to make them sweare by the holy Gospell contayned in their breuiaries neuer to take these two Kings for their lawfull Soueraignes That which I speake I haue by good information from many that were fayne to passe through that strait and I know one amongst the rest more neere mee then the rest who rather then hee would giue credit to their doctrine departed from his Confessour without receiuing absolution This teacheth to the whole bodie of the Realme But as concerning priuate Families the Iesuits make a double vse of ministring Confession One is to take information from the Penitent not onely of his owne sinnes but of their demeanour likewise that dwell with him or with whom hee dwelleth nay of the whole neighbourhoode as if it were a sinne in him not to discouer an other mans sinne in confession eyther if hee know it or suppose that he knowes it Which is as much in effect as to make so many spies and carrie-tales in a Towne as there be Iesuits Confessors The second vse which toucheth them in a neerer respect is that in sucking by the eare the soule of a timorous conscience they sucke or rather swallow there-withall his goods and possessions by promising abundance of Spirituall goods in the world to come after their death to those that shall in their life time be charitable to them out of their temporall goods A course whereby they haue carried away an infinite masse of wealth if you beleeue those that haue taken vppon them to write their Legend for I know not by what other name to in title the liues of these holy Fathers One point more I will adde whereof I desire to be resolued by our auucient Doctors in Diuinitie they haue a rule in practise that men are bound to accuse themselues to their Confessour and not themselues onely but all their confederates likewise and as for the Magistrate the malefactor being condemned to die after he hath once made confession of his sinnes to his ghostly father is not tyed to reueale it to his Iudge nay it is lawfull for him to stand in stiffe deniall thereof at the time of his execution as being cleere before God although he persist in a lie after he hath once discharged the depth of his conscience to his Confessor A thing that breedeth much scruple in the minde of a Iudge who otherwise is greatly quieted in conscience when an offender adiudged to die howsoeuer he haue before time stood in deniall of the fact yet at the time of his death confesseth the truth CHAP. 13. ¶ Of a generall assemblie of the Iesuits holden in Rome in the yeere 1593. wherein they are prohibited to entermedle in matters of state I Haue formarly in this discourse charged the Iesuits to haue beene both the first sparkes and the chiefest flames of our last troubles for proofe whereof