MY Masters, I could heartily wish that all we Aduocates should make no fur­ther account of the particular causes of our clients, then so farre forth as we should find thē to haue relation to the generall and vniuersall commoditie of all, yet wote I not howe a certaine vice hath so insinuated it selfe among vs, that with some it is accounted a vertue to neglect all other considerations, so that we may fulfill our desires. Neuerthelesse I will not say that master Peter Versoris, the Iesuites Aduocate, hath encurred this fault, because I know him to be a man verie zealous of Publique commodi­tie, especially in matter concerning Catholike Religion. True it is, that I could wish him (seeing his cause is so good as hee hath thought meet to protest it at the beginning of his plea) without any sophisticating, to lay open the meanes whereby he meant to compasse his drifts and conclusions, to the ende that for our partes we might be prouided to answere him at the full. For all other matter notwithstanding, hauing by a new phraise set a great face vpon the holy profession of his clients, he hath suddenly sounded the retreat, euen so soone as he had barely and simplie rehearsed the content of his petiti­on, as hoping (as we may easily perceyue) by this vnaccusto­med finenesse, to abreuiate the meanes of such defences as we purposed to propound. For what answere can wee giue him that fights against vs with no arguments? yet Versoris (this I may say as a friend) if you were induced to this newe deuice onely, vpon a desire to ouercome, without further considera­tion of common benefit, I might peraduenture easily be per­swaded [Page]to pardon you, in respect that such a trespasse is fami­lier to the quickest wittes. If vpon any deuotion to the Ie­suites religion setled within you (as I am content to beleue) I will the rather excuse you: for beeing once stroken with a zeale to Religion, we do sometimes thinke that we doe God great seruice, when by indirect and vnvsuall meanes we pro­cure our opinions to haue free passage. But I pray you consi­der how farre my opinion doth in this case differ from yours, you as thinking to haue a good cause in hand, do take no great care how you get the victorie, so that ye be sure to get it, and so doe forget that in the meane time manie of the same com­panie do imagine, that for want of right, you purpose by craft to compasse that which by open force you cannot attaine. Whereas I contrariwise deeming mine to be infallibly good, am of a cleane contrarie opinion: as thinking that the greatest pollicie that in this case I can vse is to vse no pollicie at al. For if your cause be such as you do protest it, if there be no deceyt therin if the issue & euent therof be likely to redound to the profite and edification of vs all, then doe I beseech God the authour of all goodnesse, to vouchsafe to reduce the mindes of all this great assemblie to your aduauntage: but if contra­riwise your Iesuites case bee replenished with dissimulation and hypocrisie: If euen in the entrie to your matter you haue giuen vs some certaine caueat by such course as yee haue practised. If their sect doe tend hereafter to become but a Seminarie of partialities betweene the Christian and the Ie­suite: to bee briefe. If their purpose and intent doe shoot on­lie at the desolation and surprize of the estate both politike and ecclesiasticall, then will I beseech him whose name they doe fallelie chalenge, to vouchsafe to stirre vp the sentence of the Iudges in our right and fauor: and withall I shal thinke that there is no faithfull Christian, neither good or loyall Citizen within this Realme of Fraunce, but will suppose the conclusions of the Vniuersitie to bee both good and reaso­nabse: that is to say, that this newe world (which by a partiall, arrogant, and ambitious title, doe tearme it selfe onlie to bee of the societie of Iesus) ought not only not to be adopted in­to the bodie of our Vniuersitie, but also to bee vtterly bani­shed, [Page]expulsed, and wholy rooted out of all France. Neuer­thelesse, sith this discourse cannot bee briefelie related (I will alledge first some points of the auncient decrees and sta­tutes of our Vniuersitie: next the originall progresse & esta­blishment of our aduers parties, to the end that by cōfronting the gouernment of the one with the other, the Court may at large perceyue whether there bee any meanes to incorporate them among vs: and finally what profite or commoditie may redound to all Christendome, especially to our France by yeelding any entrie or passage to these new Friars. All these poynts doe I hope so to discourse vpon, that euerie man shall finde it vnpossible to vnite and admit them among vs. Also that albeit there were some possibilitie so to doe, yet that the consequence that might ensue of their sect ought wholy to exclude them, in case it may please the Court to graunt mee like fauourable audience as their accustomed clemencie doth promise, and the greatnesse and importance of the matter doth require.

The Vniuersitie of Paris, whether it began vnder the great Emperour Charlemaine, as the common report of our Annales declareth, or vnder the other noble Philip Augustus, in whose time learning was greatly aduaunced and preferred in this Citie, by the meanes of maister Peter Lombard Bishop of this Place, in whose fauour we doe yearly celebrate an An­niuersarie in Saint Marcels Church, hath euermore beene highly cherished, loued and fauoured among our kings, and trulie not without a cause: for as kings be ordeyned by God to retaine their people in their duties and obedience vnder their lawes, so such persons as haue most soundly discoursed vpon matter of pollicie and common wealth, are of opinion that lawes are either vtterlie frustratorie, or at the least of smal effect, in case they take not their originall and roote in a wise conduct and discreet institution of youth. Herevpon did that great Philosopher Plato, in either of his common weal [...]nes take especiall and principall care that Children shoulde bee rightly and honostly instructed. This principle haue the first sounders of the order and gouernment of his Vniuersity du­lie acknowledged. For finding that al quiet of subiects depen­ded [Page]vpon the bringing vp of their children, & yet that there were two foundations wherevpon euery well ordered com­mon wealth was grounded namely religion and Iustice, they established two kindes of people to instruct the youth: the one seculer, the other meerely regular and religious. Those to the ende that the children that should bee by them formed and taught, might be afterward called to the administration of iustice: and these to preaching and ministring Christian exhortations to the people, yea, herein they vsed so religi­ous gouernment, that for the conteyning of each thing in due order, they would not permit the religious sort to trot vp and downe the towne to heare secular readings, neither them­selues to reade to the laitie. But they ordeyned that for de­cencie and publique seemlinesse, the seculers should bee re­strained to secular persons, and the regulers to such as were of their order. We finde among the auncient euidences of our Vniuersitie, that the Eriers preachers, called Iacobins sought in olde time to be their owne caruers, and to reade in euerie chaire, and at all meetings of people: the Rector and pillars of the Vniuersitie opposed themselues, and their opposition was allowed by this Court, & those Religious persons inioy­ned to read only in their cloysters with the doores shut. And in deed since that time each order of Religion haue had their Colledges apart & seuerall, as the foure orders of begging Fri­ers, the orders of Clugnie, and of Maine monstier, &c. Marke the Colledge of Saint Barnard, a notable Colledge endued with verie faire and larger formes then anie other, yet is not the gate open to al schollers going or comming For that Col­ledge is dedicated only to those that haue or will professe the order of saint Bernard: who are sent forth from the monaste­ries of their order to studie in this Citie of Paris. The like course is also obserued among all other orders that are incor­porate among vs. And least anie man should thinke that this course was taken onlie vpon some superstitions curiositie, and not rather in most Christian pollicie you are to know, that all true Christians haue ouermore abhorred diuersitie of sects of Religion. In the beginning of Christianitie wee were not di­uided into sects, but all Christians worshipped their Creator [Page]in quiet places, and according as oportunitie woulde serue them, receiued at the hands of their Bishops & Ministers, the administration of the holie Sacraments. In those dayes the christian was acknowledged to be a christian, neither had we any vowes or professions seuerall one from another, but eue­rie one vnder the common standard of Iesus Christ, exposed himselfe to martyrdome. Then did the affaires of the Chri­stian common wealth begin by little and little to flourish, so that there was not almost any towne but was endued more or lesse with our religion. But manie of the Christians (as the writers of the Ecclesiasticall Hystories doe testifie) finding themselues oftentimes molested by the tyrannie and crueltie of the Emperours, did thereupon take occasion to withdraw themselues into by corners, vtterly separate from the people, and such men were by our Elders called by a Greeke name, Monkes, which in the primitiue sense therof, signifieth Solita­rie persons, and their superiours and Abbots Archimandrites, that is to say, superintendents ouer such as liued in caues and dens. And the first instituter of these that is noted in the Hystories of our Church was saint Anthonie, after whose ex­ample manie others haue since inhabited the wildernesse, leading monasticall liues. Well I wote that after him saint Basil vpon a new zeale endeuoured to erect them in townes, and that was the cause that manie began to differ in their Religions and monasteries: howbeit our discreete aunce­sters perceyuing that multiplying of sects bred nothing but diuisions among Christians, would not easilie open them their gates, especiallie in good townes, as knowing that the newe profession of Monkes rested in abandoning townes and leading solitarie liues. And albeit the opinion of these dis­creet persons hath from time to time beene forced by the fa­cilitie of the times (a matter that hath procured great quarels) yet our Vniuersitie beeing vrged to incorporate thereinto sundry religious orders, that came to make their abode in Pa­ris, would neuerthelesse neuer doe it without this qualifica­tion, that they should not growe ouer sociable with the peo­ple, but that as in the wildernesse they had no great accesse but to those of their owne coate, so should they not here bee [Page]suffered to teach in their habitations any other then such as were of their own order and profession: for otherwise if they might freely haue read euery where, and to all persons, name­ly to youth, which accounteth all present obiects to be both faire and good, they might therby haue enduced most part of the people to haue beene their followers, rather by such fami­liaritie, then vpon any zeale or deuotion, to the wonderfull detriment of all common trafique of this generall and vniuer­sall societie. And this was the cause why our predecessors euen in the first establishment of their vniuerstie, vpon wise coun­sell and ripe deliberation, separated the seculars from the Re­gulers, with distinct and meere seuerall lawes.

Besides this first order, we haue also others, which likewise are of great consideration in the sequell of this cause. For the Vniuersitie is diuided into foure faculties, Diuinitie, Lawe, Phisicke, and the Artes. Of these the last is the pathway to the three first, hauing some resemblance with the schoole of the great Philosopher Pithagoras, where it is saide that first they were enioined to listen with perpetuall silence. Next they be­gan to enter into the knowledge of the Mathematiques and sciences, and lastly they were admitted to discourse vpon the nature of this great world: and therfore were his schollers ter­med first hearers, then Mathematicians, and lastly Phisicians. Likewise for the auoiding of cōfused teaching in our Vniuer­sitie, there be certaine degrees of beginning, and proceeding. For we begin first with Grammer: then we proceed to Rheto­rick, and to the expounding of good authors: then do we raise vp our cogitations to other sciēces, vntil that finally we come to Phisick, which was the last forme of Pitbagoras schoole. Ha­uing also thus satisfied our studies, wee haue certaine orders and degrees of promotion, as Bachelers, Licentiats, Doctours which are the common approbations of the best learned in euerie facultie, and without the which euery one is forbidden to intrude himself into the chaire, or into the publike dealing with the state, I know that many gallant and quicke wits will thinke this order to depende vpon a certaine superstition, be­cause that the answer of the Emperor Adrian to one that cra­ued leaue to answere in his right, smileth vpon many, saying. [Page] This is a matter not vsuallie to be demanded, but to bee performed, & therfore if any man hath so great a considence of himselfe he should of right offer himself to the people to answer. Neuerthelesse so farre should this principle be from purchasing passage among vs, that if it should bee admitted, it would bring in a Chaos and confusion among all estates. For in occupations and Me­chanicall sciences wee craue some excellent peece of worke, as an experience of him that would be admitted to bee a Ma­ster: how much rather should the like tryall bee made in the sciences and liberall Artes? And therefore the opinion of the Emperour Iustinian was alwayes taken to bee the best, in L. Magistro C. de professoribus & Medicis, Where he comman­deth that before any man be admitted to the teaching of any Arte, himselfe should bee apposed by the same facultie, and so shewe some example of the Arte which hee were to professe. And in deed after the same maner we do see that in the time of Iustinian there were certaine degrees of law called Litae & Prolitae. Wherefore I will here conclude, that such distinction of degrees and such approbations of the sufficiencie and capa­citie of persons were by our ancesters brought in vpon good and sufficient reasons. A matter which I meane hereafter in time and place to make mention of.

We haue also other lawes and statutes. For in this diuision of Regular and Seculer, we will that the Seculer shal take the degrees of Bacheler, Licentiat, and Mastership, before they may make any publike profession of their knowledge, as is a­foresaid. Wheras cōtrariwise by an especial prouiso the Reli­gious are not only not forced so to do, but which is more, they are vtterly prohibited and forbidden to proceede Maisters of Art: to the end they may not six their minds vpō the slowers of humain knowledge, but that they should wholy giue them selues to the reading of the holie scriptures & matters concer­ning diuinitie: our ancesters beeing peraduenture induced to prescribe this order after the imitation of saint Hierom, who in his sleepe imagined that an Angell scourged him, because hee was ouer much bent to the reading of Cicero his workes, or rather because the first founders of our Vniuersitie sought to reduce euery thing to the first gouernment of the Monks, [Page]of whom Zozomenes in the eleuenth Chap. of the first booke of the Tripertite Historie, saith thus. Especially they who in that time enioied the Monkish cōuersation, made shew of a notable church and dispersed their doctrine by their life and maners. For from God there proceedeth a most commodious benefit to mankinde by this phy­losophie, which contemneth the studies of many arts and Logicke, as matter of small account, and such as hindereth the better vse of time, and teacheth nothing towarde the course of a perfect life. And in deed in this gouernment they had so great respect, that the poore of Montagu, otherwise called Capets, not being bound to any perticular vow of religion other then all we christians, in as much as in their first studies they separate themselues in apparell from vs, must notwithstanding leaue off the Coule, whensoeuer they purpose to participate in the degree of ma­stership, and thereby euidently declare themselues to be secu­lers, otherwise the gates wilbe shut against them. These were the first institutions of our Vniuersitie, wherein it hath euer­more from time to time been continued, and so long as it was so maintained I may say therof, as Cicero said of the schoole of Isocrates. That out of her schooles as out of the Troian horse issued innumerable princes. Thereout issued in the facultie of diuinity the Gersons, and the Clemanges. In the facultie of law, the Bel­loperches, the Quintins, & the Rebuffes. In physick, the Tagaults, and the Fernels. And in Artes, the Budes, Vatables, and Tusans, with an infinite nūber of other braue minds, of whom the po­steritie shall be able to yeeld better testimonie then my selfe. Neither do I here speak of the liuing, whose names shal com­mend them throughout all Europe. Such I say were our first institutions, and so long as we liued after that maner, whenso­euer the superiours of the Church went about to abuse their authoritie in preiudice of the royall Maiestie: The Vniuersi­tie of Paris authorized by this Court, did euermore withstand them in the name of the French Church, as if the same had bene some generall Councell perpetually established in this Citie for the ease of the subiects, and thanks be to God we haue still liued in tranquilitie vntil this day. But now behold these new Friers, who vnder a beautifull title, and a gallant outward vi­zard doe seeke to encroch vpon our peace. Yet before I pro­ceede [Page]anie further, sith I haue briefly touched some points of our gouernment, to the end to entreat of euerie thing in or­der, I must now come to our Jesuites togither with their origi­nal & progresse. Ignnatus was a Spaniard, in our fathers daies, who all his life time had beene a souldier. It happened him to be hurt in the Citie of Pampelune, when we laid siege thereto. While he lay at surgerie he spent his time in reading the liues of the fathers: for in respect of his ignorance hee was notable to employ his minde vpon any higher argument. Vpon the platforme of this booke he entred into opinion from thence­foorth to frame the whole course of his life, in truth not so much of any zeale or deuotion that hee had to this newe au­steritie, as because he found himself by his wound to be mai­med and impotent of one of his lims: besides that he had bene but meanly traded in the course of warfare. Herevpon he ga­thered familiaritie with diuerse, and among the rest with one master Pasquier Broet, borne in Dreux, a man (except for a few outward hypocrisies,) inwardly vtetrly vnlearned, either in humanitie or diuinitie. And hereof doe I beleeue my selfe as one who about some ten or twelue yeares since, had confe­rence with him, who also is my authour of what I do now say. These two men togither with some others, began to sweare a league among themselues, made some iourneyes into this Ci­tie of Paris, to Rome, to Hierusalem, and finally for a time foun­ded their retreict into Ʋenice, a Citie which being laid open to all windes and blasts of the sea, is by diuers Italian aucthours acknowledged to be the receptacle of sundrie indignities and peruerse matters. There for a time did they make some hypo­critical shew of a certaine superficial austeritie of life, then see­ing that their superstition grew to haue followers (for any no­ueltie neuer wanteth assistance among a communaltie) they tooke heart and waxed bold, and so trāsported themselues to Rome, where they began to publish their sect. And albeit the most part of them were neuer entred into the first rudiments of Grammer, much lesse traded in the holy mysteries of Di­uinitie, yet did they begin with open throat to promise two things: one that they would preach the Gospel to the miscre­ants, to the end to conuert thē to the faith: the other to teach [Page]the sciences to all Christians, and all this freely and without reward. Vpō this groūd they assumed the name of Religious vnder the societie of Iesus, as if all such as cleaue not to their sect were separate from his companie and societie. Then doe they present thēselues to Pope Paul the 3. about the year 1540 which was about the time that the Germanes began to shrink from the Popes obedience. A time greatly to be cōsidered of, to the ende to shew with what foxlike conueyance and craft these holy Friers insinuated themselues among vs. Then seing that the holy father tooke no great heed to these two former gallant protestations (for that time hee was very intentiue to the warre that was in hand in Germanie for the vpholding of his power betwene Catholikes and Protestants) they deuised a new sleight whereby to captiuate his good wil. They percei­ued that the authoritie of the holy sea was called in question among the Lutherans, & therefore vpon a profession meerlie repugnant therto, they certified this wise Pope that their first vow imported an acknowledgment of the Pope to be aboue all things whatsoeuer in this inferiour world. That there was no earthly prince liuing, no councel generall or oecumenicall, but ought to passe and stoope to his lawes, statutes and de­crees. This did somwhat wakē the senses of pope Paul, which before were on sleepe concerning the cace of these Friers. For in truth he could not before be by any meanes induced to re­ceiue them. But then seeing that so manie Friers of that order were vnto him so many new subiects, especially at that time, he thought it not good altogither to debarre them their en­terprise. Which notwithstanding, in giuing them passage, hee did it with certaine limitations: and first for a triall hee autho­rized them to take vpon them the name and qualitie of Reli­gious persons, but with this charge, that there should not bee of this order aboue threescore. Howbeit soone after through their importunities he was brought to graunt them their full swinge in the yeare 1543. As also did Julius the 3. againe in the yeare 1550. Now while these things were thus in practi­sing at Rome, it happened that the late Sir William du Prat. Bishop of Clairmont, seeing these newe Friers to bee highly in the holie Fathers fauour, thought likewise in some manner [Page]to gratifie them, and therefore fell in conceyte to plant this sect in this Citie of Paris, and to that ende tooke into his traine this maister Pasquier Brouet (of whom I spake before) with two or three others: euen Pasquier Brouet, I say, who was the first Master and Rector that they had in this towne. And I would to God, that as one Pasquier was the first that sought to plant this supersticious sect in our flourishing Vniuersitie, so the posteritie may vnderstande that an Aduocate bearing the same for surname that was his name, was the first that publikely laboured to root out this accursed generation. This Brouet and his fellowes at their first comming tooke a meane lodging quietly at the Colledge of Lombards, then they set­led their habitation in Clairmont house in Harpe streete, through the fauour of the Prelate that first brought them in. Thus seeing their affayres to haue reasonable good successe, they began to put foorth their hornes, and indeed often­tymes offered themselues in this Court, crauing to be admit­ted & receyued, and their sect to be allowed in qualitie both of a Frierie and of a Colledge. To all their requestes did that great Cato and Aristarchus the late Maister Noel Bruslard the Kinges Attourney generall in this Court formallie op­pose himselfe. Manie tymes did hee tell them, that if their hearts were so farre estraunged from worldly assayres, they might, without bringing in of anie newe sect, make eyther vow or profession vnder some one of the Religions before al­lowed by the holy Councels. That there were the orders of Benedictines, of Bernardines, of Clugny, of Premonstre, the foure orders of begging Friers, and many others, through whome Christendome had alreadie reaped some benefite, but as for this which they sought newlie to aduaunce, it consisted wholy vpon an vncertaine euent.

The Court not satisfied with these exhortations, had recourse to the skilfull, that is to say, to the facultie of Diuinitie. The same hauing at full, and with mature de­liberation considered of the case, interposed her aduise, wherein she resolued that this sect was full of superstition and damnable ambition, and induced onely for the disolation of euery estate both Reguler and Seculer. Being thus put backe, [Page]they surceased their whole action, attending their time, as by experience we doe perceiue. In the meane time the bishop of Glairmont departeth this life, and maketh a will, whereby hee bequesteth an infinite wealth to these men, who by their ori­ginall vow do professe pouertie as well particularly as in com­mon. This legacie doe they receiue. Troubles likewise come on at the beginning wherof there was an assembly of sundry prelates in the towne of Poyssy. The Iesuites who euer since their first originall haue enioyed their encrease by the ruines of others, like as during the ciuill warres in Germanie, they set foote in Rome, so seeing the great slame that was towarde in France they thought it then time to break silence, and so to set sure footing in this Citie of Paris, & to that end did they begin to weaue a newe webbe, and to perfect their purposes. They remembred themselues therefore to present a newe petition to this Court, importing that it would vouchsafe to receyue and authorize their sect, not in qualitie of a Religious house, but in forme of a Colledge, with this condition: That they ment not to enterprise any thing to the preiudice of the king, the Bishops, the Curats or Chapters. Also that for their partes they renounced all priuiledges before graunted them to the contrarie hereof. As in deede what would they not at that time haue promised rather then to haue failed of their purpo­ses, seeing themselues so gorged & glutted with such wealth? The Court knowing that this petition concerned the general estate of the Church throughout all France, returned them to­gither with their petition to the assembly at Poyssy. In this as­sembly sat for president as the most auncient, a certaine Pre­late, who likewise vpō a new zeale was very forward in their cause, yea and had established a house of Iesuites in the same towne whereof hee bare the title. This man tooke their cause in hand sought euerie way to vnderstand to what passe this petition would come. He found the opinions of all the Pre [...]ates but simply disposed to his desire. This petition ther­fore was deliuered to one who the same time was about to make away his Bishoprike, and as I am informed it was neuer brought into the full and generall assembly of all: A matter which may be auerred by an infinite number of notable per­sons [Page]that were summoned to the said meeting at Poyssy, as also it was neuer signed but only by the Relator & the President. A President we may say, whō it might better haue beseemed vtterly to haue forborn, as beeing one that could not sit vpon the cause of those of whom himselfe was a protector, and sith we must needes so say, both author, fauourer and preferrer. Not neuerthelesse that I will any way empeach his honour, as acknowledging him to be a notable man, and such a one as is highly to be regarded: yet did he suppose that hauing the o­pinions of some dozen of the companie, the same might suf­fize to make it to passe for a decree and generall conclusion for the matter in question Howbeit although this prelat took the Iesuites cause wholy in hand, and that he had cōmunicated the same, not with the whole bodie of those that were called, but with some perticulers only, yet could he not by the reso­lution there giuen in, obtaine any more but that this societie of Iesuites should be admitted in qualitie of a fellowship and Colledge not of a Religion newly instituted, with charge also that they shoulde bee bounde to take another title then the name of Iesuites of the societie of Iesus. Also that they should bee bounde wholy and fully to conforme themselues to the disposition of the common lawe, and neuer to enterprize anie thing in matters either spirituall or temporall, that might be anie way preiudiciall to the Bishops. And withall, that they should expresly renounce all priuiledges mentioned in their Bulles, otherwise that in default hereof, or that in time to come they should obtaine any other, then should this appro­bation bee voide and of none effect. The Iesuites thus fur­nished with this approbation (all the contents whereof I haue word for word repeated) presented themselues againe in this Court, which in truth passed this decree fully and wholie ac­cording to the forme and tenour aforesaide.

Immediately hauing obtained this request, they purcha­sed an house scituate in S. Iames streete, commonly called the Court of Langres, there to establish their habitation. But what? Did they in the meane time any way employ themselues in the obseruation of the conditions to them inioyned? No tru­ly: for so farre were they from making anie account thereof, [Page]that cōtrariwise, reiecting this decree, as if they had obtained a full victorie of their long pursuit, with shamelesse impu­dencie they haue fixed ouer the gate of their colledge, as it were for an eternal triumph, this writing, This is the Colledge of the societie of the name of Iesus. They receyued all sorts of youth, both pensioners and from out the Colledge, to whom they do read. They publish a catechisme vnder the name of M. Edmōd Auger, a brother of the societie of the name of Jesus, yea they do not onely publish it, but also doe publikely read it in their house. Not contented with this first irregularitie and disobe­dience, they proceed to administer the Sacraments of the Al­ter, and confession. Further also, the rather to induce the people to follow them, they set vp their billes in euerie cor­ner, importing, that if anie bee desirous to receiue these holie mysteries at their handes, they should repaire to Lan­gres house to the sayde societie. Foure or fiue there bee of them that do excell the rest in knowledge and learning. The same beeing trained in the reading of some perticuler bookes doe the generall of their order vsually send forth into those prouinces, wherein they purpose to plant some Colledge of Iesuites. There doe they retaile that small knowledge which they haue in long time gathered, and when all their Marchandize is there sold away, then do they walke into o­ther places: so that by taking this course it were hard if they shoulde not growe into some reputation with the people: for before their wares haue taken winde, they chaunge their place and habitation, still entreating vpon one onelie ar­gument, which being by them so laboured, it were a wonder if continually practizing one kinde of fence they shoulde not growe admirable in the eyes of those, who hauing heard them but once, can not yet smell out their subtletie. Af­ter the same maner in the dayes of our fathers, and grand­fathers, did certaine limiting preachers (that trauelled from place to place) beare themselues, hauing but onelie three or foure sermons in their sleeues, wherewith they fed the peo­ple, and yet for a time grewe thereby into good credite with the world, vntill that in processe of time, their craftie conuey­ance being espied, they became a common scorne, leauing [Page]vnto vs no other benefite of their memorie but onelie a vile title, as beeing in disdaine of their pecuishnesse by a com­mon consent tearmed Pardoners. These three or four Iesuites being come among vs, by & by they take the Chaire, and al­beit by the institutions and ordinaunces vnto them prescri­bed, whereof they giue themselues out to be so great obser­uers, they ought not to reade in our Vniuersitie, without the Rectors leaue and admission, yet proceeding from bad to worse, & shewing themselues no schollers according to their first demonstration, without any permission of the Rector, without any approbation of their sufficiencies or capacities, yea euen without any such distinction of professions, as wee time out of mind haue obserued, and so, if we may so terme it, mixing heauen and earth togither, they begin their publike lectures. One read Grammer, another Diuinitie, the third the Metaphisicks, and the last, to shew his great & excellent lear­ning, stumbleth vpon Aleiats Emblemes, so that of them we may with Taurus in Aulus Gelius say. Nowe concerning these men who suddenly repaired vnto vs with vnwashen fecte, it is not enough for them that they be vtterly ignorant in Grammer, quite voide of Diuinitie, and haue no smacke of the Mathematickes, but that they must also take vpon them to meddle with Philosophy, whether well or euill I referre me to the trueth. Yet thus much I can say, that the best of their Lectures is, that they sounde nothing into the Scollers eares, but that they pur­pose and doe meane to reade to the people freely without re­warde. Vnder this honourable pretence manie doe come to their Lectures. The spend-thrifts and good fellowes wee­ning to swallow euerie Moneth some Carolus, which at other Colledges they vse to pay at their entrie into the gates, and others vpon a kinde of curiositie. But the Vniuersitie of Paris perceyuing these pettie drifts which redound to the de­triment not onely thereof, but also of al France in general, be­ginneth to oppose it selfe against their vndue practizes: and because they were new creatures, men raked togither out of all places, one a Spaniard, an other an Englishman, an other an Italian, &c. people which in al matters corrupted the gene­rall order of all discipline, they were prohibited in the rectors [Page]name from reading any more: which notwithstanding they neuer desisted, but rather by a bold stratagem, where before they were assaulted, they now became assailants. They exhi­bited a petition to the vniuersitie, and herein I beseech the Court to marke their verie words. The principall and Colledge of the companie of the name of Jesus, tearmed of Clairmont, do desire that you will vouchsafe to incorporate them into the Vniuersitie: that they may enioy the priuiledges thereof. This title were they vtter­ly prohibited in their approbation, by vertue whereof they presented themselues to be incorporat among vs, yet playing Aesops cat, they cannot refraine but must needes returne to their ambicious superstition, whereto their whole companie is inclined. The Vniuersitie vpon this furious petition was so­lemnly assembled: In this congregation appeared the chiefest of the Iesuites. They were demaunded whether they would not abiure that partial title of Iesuite according to the tenure of the decree. They answered, they referred themselues to the decree concerning their maner of liuing in France, so inferring by a subtle kinde of sophistrie, that in France they would bee Collegiats and Bousers, & in Italie Friers. Then were they sum­moned categorically to answer, whether they were friers or seculars: for indeed sith they would needs ioyne with vs, the first order that we could take with them, was to knowe their callings, lest otherwise we should trouble and peruert the or­ders of our Vniuersitie before mentioned: hereto in generall tearmes they say that they cannot otherwise answere but ac­cording to the decree, and that in Latin words, Tales quales eos curia declarauit: Such as the Court hath declared them. Being a­gaine demaunded whether they were Seculers or Regulers, there would bee no other answer gotten, but that they were tales quales, so that by this their answere often reiterated they haue brought vp a common prouerb now in the mouths of al schollers viz. that the Iesuites be tales quales, that is to say, men vnmeet to be registred in the Inuentorie of our Vniuersitie. The Vniuersitie therefore knowing that for the satisfying of their petition, the first order that was to bee taken with them was, to know whether they were Regulers or Seculers (for it cannot admit a hermophroditicall body or Colledge, I meane [Page]such a one as is neither the one nor the other, or that is both togither, as are these our masters) declared that shee neither could nor might incorporate them into her. In consideration wherof these petitioners then deuised to exhibit a petition to this Court, to the end by the authoritie thereof to obtain that which the Vniuersitie had refused them. And this is in effect the petition which is now in question in this place.

The Court therefore by matters heretofore declared may vnderstand what the common gouernment of our vniuersitie in part is: what hath beene the originall and progresse of those Iesuites, & after what maner their cause was brought into this Court. Now it remaineth that wee relate what their gouern­ment is, to the end that by the report & comparison of theirs with ours, we may see whether there bee any compatibilitie whereby we may ioine them with vs. And albeit herein they worke closely and vnderhand, so as they wil not easily reueale the mysteries of their order, as knowing that there is no wise man but will disalow them, yet by so much as I could gather either out of their owne, or out of their Aduocates plea, or e­specially out of such bookes as they put forth for their owne aduantage, I do find that this pretended companie & societie of Iesus, is composed of two kinds of people, of whom the first beare the title of greater obseruance, the other of smaller. The professors of the great obseruance are bound to foure vowes. For beside their three ordinarie vowes of obedience pouer­tie and chastitie, they make also one perticuler vow in fauor of the Pope. That is, that they shal obey him, & acknowledging him aboue all things in this world without reseruation or ex­ception in whatsoeuer he list tocommand them. And these men are so austere, that they vow pouertie both generall and perticular, as do the Franciscans. Those that are of the lesser obseruance are tied onely to two vowes, the one concerning the fidelitie that they promise to the Pope, the other their o­bedience to their superiors and ministers. These last doe not vow pouerty, but they may lawfully enioy benefices without dispensation, they may succeed their fathers and mothers, yea they may purchase lands and possessions as if they were boūd to no vow of religion: and by this way haue they atteined such [Page]wealth and riches in this new order. I looke already that some man shoulde aske me, whether these so holy men, such profes­sors of pouertie either in common or priuate, can possesse any goods, but to these men I answer that in truth they doe, and these be the meanes whereby they hold them. The exercize of their order outwardly consisteth in two poynts: By the first they promise to entreat vpon Religion, viz. to administer the myisteries as well of penance as of the aultar, and to exhort Infidels. By the second to teach the liberall sciences. And therefore he that first set his hand to the establishment of this sect finding the pouertie that they vowed to bee too hard of disgestion, by a sophisticall spirite, remembred himselfe to make a distinction: that is to say, that sith the exercize of his profession was double, aswell in respect of Religion, as of good letters, his order should likewise confist as well in Mo­nasteries as in Colledges. Also that the Monasteries should be certaine small Chappels or Celles, as being in his opinion the least, and the Colledges large and ample palaces. Likewise that as in qualitie of Religious persons they should possesse nothing either in generall or in particular, but as in qualitie of schollers: the administration notwithstanding of whose goods should remaine to the professed religious to be destri­buted as they should thinke good. Thus those of the smaller vow, who are the Collegiats, do continue somtime fifteene or twenty yeres before they step into the great profession, euen as it shall please the general of their order. During which time they do gorge thēselues, and when they are growne rich, if the superiour findeth them worthie, they are forced as limmes to bring in all their purchase to the generall bodie of the or­der.

Furthermore, to the end the Court may vnderstand that their first Lawgiuer, omitted nothing belonging to hu­maine wisedome, that might serue to the inriching of his sect, it is requisite that they doe moreouer note one further sub­tletie that hee hath likewise brought in. All other Relgi­ons haue learned to graunt to their Nouices that are growen to the age of some meane knowledge, one whole yeare of probation, during the which they may haue licence to [Page]trie and weigh their owne strengthes with the burthen that they see prouided for them, and at the ende of the sayde time, if they finde themselues too weake for the same charge, they are suffered to retyre from their enterprize, and all things are accounted as thinges not done. This rule doe the Ie­suits neuer put in practize, but in hew thereof, if any man vpon a newe zeale, peraduenture without discretion, either through imbecilitie of his age, either vppon a curious minde, desireth to bee receyued among them, immediatlie hee is taken in the heate, and presented to one of their professed Priestes, who singeth him what lesson hee list, which truelie wee maie presume shall tende nothing to the keeping him out of their order. For seldome haue ye knowne anie man disswade another from that yoake whereinto him selfe is entred.

Then this simple wit beeing after this sort ridden, suf­fereth himselfe to bee carryed away after the will and dis­cretion of him that leadeth him with plausible speach. Yea and they steale them sometimes from their Parents, that they may dispose of them at their pleasures. To be briefe, immediatelie after his entrie without anie probation, this sil­lie deceyued wretch is admitted to the two vowes of their lesser profession, and so is intangled in the snare from which hee cannot free him selfe all his life time: and yet tenne or twentie yeares after hee shall not bee receyued into their greater order, vnlesse it so please him that hath the su­perintendence ouer this craftie constitution, and so it commeth to passe, that a poore man can not returne to re­pentance.

This is the cause that at this day there be so manie of this sect: and besides by the same ordinaunce all maner of peo­ple may bee of the same profession. For as in this lesser obser­uaunce they take no vowe of Virginitie or pouertie, so are all men receyued indifferentlie, Priestes and laie per­sons, marryed and vnmarried, as also they bee not bound to bee resident with the greater obseruantes: but maye lawfullie inhabite among other men, so that at certaine [Page]prefixed dayes they meete at their common house to be par­takers of their toies and apish mysteries, and therefore by this law and rule it will be no great absurditie, to see a whole to wneship of Iesuites. Those in summe are the general points of their gouernement, so farre as I coulde gather them out of their owne books. And yet to the end to loose no time, I must not forget one ordinance more, whereby their generall is ad­mitted of his owne authoritie to alter his lawes and statutes, according as hee shall thinke it most commodious for his or­der. An ordinance which they can better put in practize then all the rest of their statutes, for by the meanes of that article they thinke it lawfull for them to counterfeit all things as oc­casion may serue, so long as such counterfeiting may redound to the profite of their sect. This was the cause that albeit master Ponce Congordan their Prouinciall in this towne, with the assistance of two or three of his friers presented his afore­named petition to our Vniuersitie, wherein he and his com­panions entiruled themselues Jesuites, yet afterwarde seeing that this qualitie was hurtfull to his enterprize, this Master Ponce cunningly washed his hands from this petition. & now causeth his Aduocate to disaduow him, that is to say, he hath disaduowed himselfe: for he only administreth instructions to Master Peter Versoris.

Thus by the premisses hath the Court at large vnderstood the greatest and chiefe part, aswell of the discipline of our V­niuersitie, as of the gouernment of the Iesuites, togither with their originall and progresse. All which matters we haue bin forced to open at large, to the end men may consider whether there be any means to accept them into our companie wher­in we hope that wee haue sufficiently performed that for the which we are called hither. But now will I say yet two things more, First, that conferring our gouernments by peecemeale, it is vnpossible to associate the Iesuites with vs. Secondly, that albeit there were some possibility so to do: yet common com­moditie togither with our duties to God and Christian Reli­gion doe gainsay it, as doe also in few wordes all those things for the which wee ought rather to fight, then for our owne persons.

Now therefore concerning the first point: we haue, as I said before, two sorts of Masters or Regents, the one Secular, who in the Colledges doe read humanitie and Philosophie to al cōmers & goers, for in those two ministeries is their vocatiō limitted. The other reguler, & in respect they be religious, are confined into their cloysters, where for auoiding of confusion they are not permitted to reade to any but of their owne or­ders. But our Iesuites who giue out themselues to be Religi­ous persons, & in that qualitie do take three ordinarie vo [...]es, and a fourth of supererrogation, which is the superlatiue, doe they obserue this rule? No truly. What then? Forsooth their chambers are open to all children who are put to them for pensions, and there Colledges to all vagabondes and scurme companions. If they minde to liue after the maner of our Se­cular Regents, why doe they take vpon them those vowes? But if they publish themselues to be Friers, wherfore do they not containe themselues close & priuate in their Monasteries, as other Friers doe? Or vpon what ground doe they in their lectures dispense with themselues according to euerie obiect contrarie to our ancient discipline? Moreouer, no Regents Seculers are suffered to holde formes before they haue shewed some proofe of their sufficiencies and capacities in publique scholes, whether they are brought to that intent, and so haue taken the cap of mastership. Yea & albeit they haue procee­ded Masters in Artes, yet are they prohibited from reading in diuinitie, vntill they are gone forth Doctors in that facultie. Yet had we neuer any one of our Iesuites that stood to the ex­amination of our Vniuersitie, either for the degree of master­ship in Arts, or for his degree of Doctor in Diuinitie. Neuer­thelesse, they who are a people scraped together from among all nations, doe giue licence to reade, euen in diuinitie. They tearme their Colledge a Seminarie. And truly I will giue them leaue, for vsing it as they doe, it is the readie way to bring in a Seminarie of herisie and impietie among vs. They haue not taken the degrees of Masters or Doctors (will some man say) because their societie is not incorporate among vs. This an­swer is verie weake: for the gate alwayes was and is still open vnto euery man that list to passe through the examinations [Page]and trials of our Vniuersitie. Hitherto doe I not meddle with their Religion, but with so much as concerneth the instructi­on of youth Bring in therefore this order among vs, and you shall withall bring in all disorder, Chaos and confusion. Our Vniuersity is composed of Seculers and Regulers. They must of force be either the one or the other, for we admit no midle sort. Againe, what outward marke doe these newe Monkes beare, whereby they may bee distinguished from all other men, but onely a claspe or hooke at the top of their gownes: A most manifest token that as the fisherman with his hooke couered with some baite taketh the fish: so these men, allu­ring vs with faire promises are appointed to hook away al our goods, and to gorge themselues with our spoyles. But perad­uenture I deale ouer rudely with you. No, I will accomodate my self vnto you as quietly as I may, to the end that vsing you in that maner, your selues may bee the first Iudges of your condemnation. For sith with so great facilitie as I haue said, you take vpon you to make lawes and statutes, which after­warde you may abrogate, euen with the disaduowing of your selues, according as your commoditie & benefit may require, let vs somewhat mitigate the rigour of this cause. Hitherto I haue qualified you as Monkes, shewing that in that qua­litie you are not to be suffered to liue in your Colledge as you doo. Nowe let vs proceede to your abiurations. You tell me that you are readie to abiare this proude title, of the societie of the rame of Jesus, according as you were inioyned. You tell me likewise that you demaunde neither the Legacie of the Bishop of Clairmont, neither the Colledge in qualitie of Fri­ers, but as of simple schollers, for so hath your aduocate de­clared. A magnificall protestation, and worthie to be celebra­ted, if it be rightly vnderstoode, especially by mee who finde my self to be of a grosse and dul capacitie, and therfore I shall bowerie glad to resume & take it in hand againe. You require then that the Colledge which lately you called of the societie of Jesus, and now of Clairmont, which within this litle while was deuoted to Friers, but at this day to schollers of your order, should be incorporated among vs, you doe also confesse, that in qualitie of Friers yee can not holde it, for the verie decree [Page]wherevpon you establish the foundation of your cause, doth forbid you: let vs therefore see I pray you what Col­ledge it is that you speake of: yet truly you cannot denie, but that this colledge is a place erected by the late Bishop of Clair­mont, with infinite wealth for those that haue made the same vowe as your order doe. First I demaund whether this vowe bee not in you a Charecter that cannot bee blotted out. But admit it might be blotted out. If no we thinking still to keepe the wealth that was bequeathed vnto you, you woulde bee content to abiure both your vowe and your Bull, yet shoulde you in euerie respect goe agaynst your founders intent, who neuer ment to giue so large a legacie, but onely in fa­uour of those that vowe and binde themselues to followe this Bull. Your Bull is your wife, who hath in short tyme brought you so large a Dowrie of infinite wealth and ri­ches. Nowe if you leaue your wife, you must of necessitie, as Marcus Aurelius sayde, restore the Dowrie. And doe you in vaine fight for a Colledge wherein you haue no part? You must necessarilie then confesse your selues to bee Friers, if not of the societie of the name of Iesus, yet at the least comprized as well within the Popes Bull, as in the Testa­ment of the founder of your Colledge. Howbeit, if you bee such, then vndoubtedly you can not bee incorporate among vs, in respect of the reasons before alledged. It resteth there­fore in your discretions my maisters, to weigh whether of the twaine is most expedient for the common wealth: either that our Vniuersitie should be maintained in her ancient preroga­tiues against these new Monks composed of all peeces: either else to gratifie thē in their statutes, ful of danger & vncertain­tie to the preiudice of yours. For if in this disproportiō of sta­tutes, you wil incorporate them among vs, it can be no vnion, but an agreeing of the Vniuersity with an arrogant Spaniard, with a mouse-eaten Italian, the first, the ancient and capitall enemie, the other the perpetuall slanderer of France: to bee brief, with a number of sophisters, who are crept in among vs like fearfull foxes to the end hereafter to reigne ouer vs like furious Lions. Our elders (for I am content to ende this dis­course with the auncient decree passed at Rome, agaynst the newe Rhetoricians) appoynted what they woulde haue [Page]their children to learne, and to what scholes they should repaire: but these newe things that are now brought in contrarie to the custome and maners of our elders, doe neither please vs, nor seeme to bee right. This decree notwithstanding, the Rhetoricians, Maisters and teachers of inckhorne tearmes did by little and little get credite in Rome, and Rome by little and little lost her estate, according to the opinion of most Polititians, and you my Maisters are to expect no lesse of these Iesuites except you plucke vp euen in the beginning, both the stalke and the roote.

All that hitherto I haue spoken, doth principally cōcern the schoole & instructiō of youth, which of it self is much, yet litle in respect of that which I will hereafter enter into. Now will I touch the cheif point, which is our religiō. For if by their insti­tution they do reestablish the estate of our church, then will I yeeld to cōdemnation, & wish them to haue somwhat aboue law among vs. I forget what the ancient Canons haue decreed against al new orders of religiō. They should be but flouers in my sense, because I see that notwithstanding those decrees, yet our church hath allowed many, and it were vnseemly to enuy the entrie to this, in case our Church could receiue any fruit thereby, although all nouelties be of perillous consequence especially in our Catholike Religion. But in this prese [...] [...] I am not so rash as of my selfe to interpose my iudgement. I wil therefore haue recourse to our reuerend facultie of Diuinitie of Paris: the same is my ayme, my refuge, and the franchise of that which I am now to say. The Court in the yeare 1554. fin­ding it selfe sore laid vnto by the importunities of these new Friers, who were the carriers of the Bulles of Pope Paule the third, in the yeare 1543. Also of Iulius the third, in the yeare 1550 returned their cause to this facultie, to the end to haue aduice thereof. The facultie, after a Masse of the holy Ghost, did thus interpose her decree, & that vnder a preamble of her du [...] submission to the holy sea. A matter which in respect of the necessitie of my cause I will read at length.

Jn the yeare of our Lord 1554. the first day of December, the most holie facultie of Diuinitie of Paris, after a Masse of the holie Ghost, as the maner is, celebrated in the Church of Sorbonne, was [Page]by oath assembled now the fourth time in the saide Colledge to de­termine vpon two Bulles, which two most holy Lords, high Bishops, Paul, the third, and Iulius the third, are saide to haue graunted to those that seek to be knowne by the title of the societie of Iesus: Which two Buls the Senate or Court of Parliament of Paris haue commit­ted to the visitation and examination of the said facultie, their vsher being sent to that end. Howbeit before the said facultie of Diuinitie will begin to entreat of so great a matter and of such weight, all and euerie of our masters, publikely and with open mouth do professe that they will not determine, attempt or imagine any thing contrarie to the power and authoritie of the chiefe Bishops, but rather all and eue­rie of them as children of obedience, as euer hitherto they haue ac­knowledged and confessed, so now they do sincerely, faithfully and vo­luntarily acknowledge and confesse the Bishop of Rome to be Christ Jesus chiefe and vniuersall Vicar and past or of the Church, to whom Christ hath giuen all fulnesse of power, to whom all maner of men ought to obey, whose decrees euerie one for himselfe is bound to reue­rence, defend and obserue. But because all men, especially Diuines, ought to bee readie to giue account to euery one that demaundeth it, of such things as pertaine to faith, maners, or the edification of the Church, the said facultie hath thought good to satisfie the exigent and precept of the said Court.

All the articles therefore of both the said Bulles being often read ouer, repeated, and perfectly vnderstood, & according to the greatnes of the matter, manie moneths, dayes and houres, after the vsuall ma­ner, diligently discussed and examined, finally with one consent, yet with great reuerence and humilitie, leauing the whole case to correc­tion of the holy Sea, hath thus censured it.

This new societie peculiarly chalenging to it selfe to be called by the name of Iesus, doth so licenciously and without any choyse, admit all maner of persons, how wicked, lewde or infamous so euer, vsing no difference from secular Priests in their outward habit, in tonsure, saying their canonical hours priuately, or singing them publikly in the Churches, in Cloysters, or in silence, in choise of meate and dayes, in fasts and sundrie other lawes and ceremonies, whereby the states of Religions are distinguished and preserued, as being endued with so many and so diuerse priuiledges, indulgences and liberties, especially concerning the administration of the Sacraments of penance and the [Page]Eucharist, and that without difference of place or persons, in the of­fice likewise of preaching, reading and teaching to the preiudice of the ordinaries and Hierarchicall order, to the preiudice of other Re­ligions, yea and to the preiudice of Princes & tēporall Lords, contra­ry to the priuiledges of vniuersities, and finally to the great hurt of the people, it seemeth to violate all honestie of monastical religion, it weak­neth the studious, deuout, & necessary exercise of al vertues, abstinen­ces, ceremonies & austerity, yea & giueth occasion freely to slide back from other religions: it withdraweth also all obedience and subiection from ordinaries: it vniustly depriueth all Lords both temporall and spirituall of their rights: it bringeth in trobles into both gouernments: it stirreth vp quarels among the people, & induceth many strifes, dis­seations, contentions, emulations, rebellions, and sundry schismes. All these matters therefore, and many other, diligently weied and exa­mined, this societie seemeth in matter of faith to be dangerous, in the peace of the Church troublesome, a subuerter of monasticall religion, and to tend rather to destruction then to edification.

This in effect was the censure of that great facultie. Then was there no speech of incorporating these Iesuites among vs, neither did any man misdeeme that which we now see, so as it cannot be said, that being preoccupied by passion, they gaue this aduice. In time past it hath bin seene that some per­ticuler persons haue barked against newe orders of religions. One M. Wil. of S. Amour. M. Iohn Pouilliar: one John Mehune: that cried out against the four orders of beggers, howbeit all their opinions were condemned. But what iudgement is this? The iudgement of a whole corporation & colledge. Of what Colledge? Of the Colledge of our famous facultie of Diuini­tie, by whose aduice not only our kings, but the popes, and not the popes only, but also the generall Councels haue ordinarily bin directed in matters concerning the estate of our christian faith: but peraduēture the said faculty delt herein tumultuous­ly? no such matter. It was assembled at Sorbonne 4. seueral daies, there it tooke a solemne oath: it had, as is aforesaid, a Masse of the holy Ghost. And truly there must needs be some great er­ror in our Iesuits, sith at the hands of so great personages, they receiued such an attaint, the like whereof was neuer giuen at the bringing in of any of all the other new orders of religion. [Page]And for my part I wil neuer be ashamed to tie my conscience to the consciences of that reuerend company, & with them to vphold that there was neuer sect more partial and ambitious, or whose propositions were of more pernicious consequence then this. Yea I will yet be bolder: for to say truth, I am one of those who without circumlocution do call that that is bread, bread, & that that is wine, wine. I could find in my hart to say, that this sect in their principles are schismaticall, and so conse­quently hereticall. A heresie built by Jgnatius vpon ignorance of the antiquitie of our church. Neuertheles sith our faculty of diuinitie would not vse those termes, no more will I yet wil I say, that Ignatius brought into our Church as daungerous an heresy as euer did Martin Luther. They were both born with­in one centenarie of yeares, the one in the yeare 1483, the o­ther in the yere 1491. Both dispersed their sects, affirming that they referred their principles to our primitiue church, therby the more easily to draw the simple people to their faction. And vpon that point sought the one vtterly to abrogate the sea of Rome, and the other by a particuler vow to yeeld more thereto then the generalitie of our Church did euer grant. Martin indeuoured to suppresse shift, and canonicall consti­tutions, long time and in all ancientie receiued. Contrariwise Ignatius not only alloweth them, but also as a great captain & standard bearer of our Church, would needs craue that he and his sectatours should administer the holy mysteries of penāce & the aultar. I am son to the Church of Rome, in the faith ther­of wil I liue and die, God forbid I should erre in any one point, Yet do I aduow that Ignatius was no lesse partiall and hurtfull to our Religion then Luther. Yea and further, that his sect is more to bee feared then the other, because that timerous con­sciences so soone as they heare of Luther or Caluin, do imme­diatly stand vpon their gard, & as in practize we say take heed of mistaking Contrariwise they do easily suffer themselues to be sur-prised and drunken with the poison of the Ignatians, as accoūting them the chiefe protectors of our Catholike Re­ligion against the heretikes, albeit they be in deed the first sub­uerters therof. I can properly compare them to the Iuy, which hauing takē hold of an old wal, do outwardly seem to vphold [Page]it, & yet doth inwardly vndermine it. Euen such are our Igna­titians, who setting a face as they would vphold the Church of God, do bring it into decay, and at length which pul it downe from the top to the bottom. Yet because my proposition may seeme somewhat harsh to some ticklish minds, I do humblie beseech you my masters to suspend your iudgements vntill you haue at large vnderstood my reasons. True it is that Igna­tius as yet not knowing one Latin worde, to himselfe promi­sing that in time he might become capable thereof, beeing trained onely in the reading of the golden Legend, determi­ned to giue ouer warfare, and to marrie himselfe to a newe kinde of life, which was, as he said, so neere at he might to imi­tate the steps of our Sauiour Iesus Christ, and therefore he inti­tuled himselfe Jesuite. Inasmuch therefore as he vnderstoode that the Apostles were the first trumpets of our Gospel, namely, that they had administred the holy Sacrament of Communion, before the which penance and Confession should be forerunners, he would needes procure, that he & his might administer those two Sacraments, & preach our Christian re­ligion throughout the world. Hereto he also added that they might of free cost instruct youth. Braue promises truely. Vpō this imagination in the yeare 1523, he fell at the feet of pope Adrian the sixt: In the yeare 1524. hee entred into the stu­die of Grammer for the space of foure whole yeares, howe hee profited I knowe not, but well I wote that in the yeare 1528, he came to this Citie of Paris to study Philosophie, vn­till the yeare 1537. and then he shut vp his studie, for he em­ployed the rest of his life in trauelling into diuerse countreys, for the propagating of his societie, vntill that finally he setled his habitation in Rome, where he deceased in the yeare 1556 Yet must you not thinke that albeit hee was ignorant when he began to studie in this Citie, and that his sect was neither allowed nor authorized in Rome, that therfore either he or his did surcease the exercise of his Religion in this Citie, and that did our selues see in our yong dayes in the Chappel that stan­deth in the first Court of our Charterhouse, where the priestes that were his followers hauing sung their Masses, did euerie Sonday shriue and housell such as came before them. More­ouer, [Page] Ignatius seeing that neither at Rome, neither else where, the superiours of our Church could find any tast in his doctrine, he made a perticuler vow in fauour of the Pope, which was not common with any other Christians, and all to currie fauour with him: for to tell you the truth, albeit he was so ignorant, yet will I proue vnto you that he was one of the wisest of our time. Thus may you in few wordes see the propositions, causes, time and foundation of this holie socie­tie. Suffer me therefore, I beseech you my maisters, to make such a commentarie as well vpon this hyst [...]rie, as vpon the determination of our Sorbonne, as the dutie of my conscience doth commaund mee: For I hope to shew you that this sect throughout all the propositions thereof, doe bring forth no­thing but diuision betweene the Christian and the Jesuite, be­tweene the Pope and the Ordinaries, betweene all other Monkes and themselues, and finally that tollerating them, no Prince nor potentate shall be able to assure his estate agaynst their attempts. I haue alreadie sayd, and it is most true, that this sect was built vpon the ignorance of Ignatius, nowe will I adde that it hath since beene maintained by the pride and ar­rogancie of his sectaries.

I will begin with the qualitie that they chalenge, and then wil I come to their propositions. First in the midst of vs Chri­stians, they qualifie themselues Jesuites, Good God, doe they not herein condemne the Apostles? Those great and holy fa­thers were so happie as to be honoured with the visible sight of our Lord Iesus Christ, dayly to participate in his holy exhor­tations, & after his ascension into heauen to receiue from him his holie spirit: yet knowing with what humilitie they were to honour that great and triumphant name of Jesus, they ne­uer durst presume to name themselues Iesuites, but only Chri­stians, which was first done in the City of Antioch, and that by a generall consent. Afterward the affaires of our Religion did so beare themselues, that euen as in Rome the Popes neuer tooke vpon them the name of Saint Peter, in respect of the honour and reuerence they bare to their head: so throughout all our Christianitie, there was neuer Christian baptized by the name of Iesus, For our old fathers did well consider howe [Page]blasphemous it was to attribute to the creature the name that is due to the only creator and sauiour of mankind. You there­fore Jgnatians are to confesse that yee blaspheme against the honor of God, in that you intitle your selues Iesuites: yea but we neuer take the name of Iesus, will ye say, but onely of Ie­suites, so to giue the world to vnderstand that we are follow­ers of Iesus. What? were the Apostles and the disciples of our Lord, and such as immediatly succeeded after them, to be briefe, all the good olde fathers of our primitiue Church anie lesse of followers of him then you? that now by a perticuler priuiledge you should borrow that title, rather then they? Moreouer I woulde gladly know whether we that doe not bind our selues to your arrogant superstition be excluded frō the society of our lord Iesus Christ? Yet my masters, think not that they haue bene content with the onely name of Iesuites: for in Portugall and among the Indyans, they take the title of Apostles, as not considering that our Lord was so iealous both of his name, and of the prerogatiue of his Disciples, that when certaine ambicious heretikes, either through too great pre­sumption, or too grosse ignorance, wo [...]ld needes arrogate to themselues the names of Iesuite or Apostle, suffered their en­terprize of it selfe to come to naught. In the yeare 1262. there arose in the towne of Syena, a sect of ignorant people, who ha­uing nothing belonging to Iesus, but onely his bare name continually in their mouthes, would needes bee called Ie­suites. Volateran sheweth vs that there were other that na­med themselues the followers of Saint Sauyour. Eusebius saith that in olde time there was one Manes the authour of the heresie of the sect called Maniches, who to the ende to coun­terfeit the power of our Lorde, walked alwayes accompanied with twelue Apostles. Saint Bernard telleth vs, that in his dayes there sprang vp a sort of vagarant people, that caused themselues to bee called the companie of the Apostles. But what is become of all these arrogant sectes? God hauing giuen them ouer into a reprobate sense, hath also swallowed them vp. Neither are wee to expect anie better successe of these notwithstanding whatsoeuer wifedome they seeme to bring for their support.

The first point therfore in our Iesuites, is blasphemie that they cōmit against the honor of God. For in respect of vs, we acknowledge our selues to bee Christians, millitant in this inferiour worlde vnder the banner and slandard of our great Captaine Iesus Christ. If anie man aske what our parents are, What is our name, who we are. To all this wee will an­swere as did in olde tyme a woorthie Deacon named Sanctus, when he was led to execution in the Citie of Lyons, name­lie that wee are the children of Christians, that our name is Christian, extract of a countrey of Christendome. As not ac­knowledging Iesus without Christ, neither Christ without Iesus, euen after the maner of our auncient fathers. Trulie were it but for the name of Iesuite, which you my maisters haue so ambiciously appropriated to your selues, and so often promised to abiure in this Realme of France, (whrein you ne­uer kept promise) yet do you deserue the same punishment whereto Jgnatius the bishop in olde time condemned the Priscillianists, I meane to bee put to some shamefull death. So much for the name.

Now let vs proceed to the propositions of Jgnatius. He pro­mised that he and his would go and preach the Gospel, as did the Apostles, throughout the world, and in one point would goe beyond them, that is, They would also traine vp youth in good literature. But when began he to fulfill his promise? Euen when himselfe could hardly write: for it is very certaine, and his Disciples doe agree, that he began to studie Grammer about the 33. yeare of his age: and as for Diuinitie hee neuer could find time to studie the same, neither can we see any one booke of his making that he hath left to the posteritie. Yet can I excuse these two braue promises: they were but baites to entrappe vs. But what excuse can we find for that he tooke authority vpon him of himself and his Disciples that were no priests, to administer the holy mysteries both of penance and the aultar, euen in qualitie of religious persons. Was that the way to reduce things to the primatiue order of our Church? Or not rather to bring in a newe disorder and confusion? Did first the Apostles, and then their Disciples take this course? Say the Apostles liued thus, therefore is it lawfull [Page]for you to haue so. No I denie it, but contrariwise, sith they so liued whose successors you are not, but rather the Bishops frō whom you chalenge to bee exempt, you are greater distur­bers of the peace of our Religion, then they that sought to e­rect a Church apart from vs. Let vs, I pray you, open our eyes. Euerie good and faithfull Catholike ought to embrace the Sacrament of the Aultar and Confession, but in such maner as our Church hath allowed them, that is to say, vnder the au­thoritie of our Bishops and Curates, to whom onely the ad­ministration doth appertaine. Who so separateth himselfe from this proposition, he planteth a Schisme and diuision in our Church. And because your errour proceedeth onelie of an ambitious ignoraunce, to the end to take away the vaile from before the eyes of your fauourers, I would haue thē to learn this lesson of me. If any man list to consider how our Christian religion was first planted, there is no man but knoweth that our lord Jesus Christ chose about him his twelue Apostles, after him to preach his holy worde throughout the worlde. Afterward he beeing ascended into heauen, and ha­uing printed in them the Charecter of his holy spirit, they by a common deuotion shared out the world among them: but being vnable alone to furnish out this great enterprize, they were compelled vnder them in diuerse prouinces to consti­tute other vertuous personages, who after they had receyued the imposition of their handes, did till and cherish our Reli­gion. These men were tearmed Bishops, vnder whom also in processe of time in townes, boroughs and villages, were constituted Priests, whom we call Curates: vnto whom only was the charge of the administration of the Sacraments of the Church committed, and to no other. I know that about the middle age of our Religion there were planted diuerse orders of Monasteries in the behalfe of such as vpon a perticuler de­uotion, would needes both in habite, habitation and maners separate themselues from the common custome: But withall I am not ignorant that at their entrie they were so farre from administration of the Sacraments, that in deed they were not accounted of the bodie of the Cleargie. The calling of the Clear­gie said Hierom to Heliodorus, is one, of the Monks another. The [Page]Cleargie feed the sheepe, I am fed. Againe, No man can both dis­charge the Ecclesiasticall functions, and persist orderly in his Mona­sticall trade. Yea these good old fathers did take the one to be so distinct from the other, that when a Monke was called to the ecclesiasticall ministerie, they forced him to giue ouer his monasterie. And contrariwise, the Clarke vowing himselfe to a Monasterie, lost his degree among the Cleargie. And to be briefe, I wil send you to that great Saint Hierom, who wri­ting to Pauline of the institution of a Monke, saith. Jf thou wilt exercize the office of a Priest: If peraduenture the worke or honor of a Bishoprike doth delite thee: liue in cities and castels, and make the saluation of others a gaine to thine owne soule. But if thou dost couet to be as thou art called, a Monke, that is, a solitarie person, what dost thou in Cityes which are not the habitations of sole persons but of mul­titudes? Againe, Let Bishops and Priests take example by the A­postles and Apostolicall persons, but let vs behold the princes of our purpose, The Paules, the Antonyes, the Iulians, the Hilarions, the Macaries, &c. If your Author had beene but meanely trained in the antiquitie of our Religion, hee should haue found that for him being a Frier, after the imitation of the Apostles to minister the holy Sacraments, euen in the towns, & apparel­led in a habit that hath no cōmunity with the monkish weed, was not to Apostolize, but to Apostatize. I know wel inough (for I will not wrongfully slatter my cause, but doe take God to witnesse, that I stomacke you no further, then as I find you to be disturbers of the ecclesiasticall estate) I know, I say, that course of yeares tollerated monkes to become Priests, and to shriue each other, as also to intercommunicate, but not to ex­ercize those functions and mysteries ouer any other people, but that contrariwise in the Councell of Calcedon, all Monkes that tooke any other course were accursed, which order the great Jnnocent the third also did obserue. I know likewise and will confesse, that since the time of our good Saint Lewis, the foure orders of begging Friers were suffered to shriue Yet in our Church did they neuer dispense with Monks or Friers, to administer the holy Sacrament of the Aulter without the ex­presse consent of the Bishop or Curate in their charges. Yea the ancient French men were so strict obseruers of this rule, [Page]that they would not allow any man to heare the Masse of a Curat, vnlesse he were his owne parishioner, neither one Cu­rate to say Masse in anothers parish. Consider therefore whe­ther you doe in deede follow the steppes of our Sauiour Iesus Christ: you who by a new institution doe disturbe the whole Hierarchicall order of his Church: you who beeing professed Friers, doe take vpon you the ministerie of our Bishops, you that are the perturbers of Monasticall discipline in that you wander as Priests among vs without any distinction of habit or consure. But why should not you confound all order, sith in your soules you scorne the prayers that we powre forth to God in our Churches, wherein our predecessors established the Quier for the Priests, and the bodie for the people? but you as bearing no heart to the seruice of God, haue banished the Quier out of your Churches, as thinking it an iniurie to your institution to conforme your selues to the pietie and ge­nerall discipline of our Church. Howbeit I perceiue that for a buckler against this venue, you will tel me that by the Romish Bulles you are permitted in qualitie of Monkes to administer the holy my steries of penance and of the aultar, also to trot vp and downe the world in habit of Seculars. Well, so often as you so say, so often do you seeke to sow scisme & diuision be­tweene the French Church, and the Church of Rome. In France we ackowledge the pope to be head and primate of the Ca­tholike and vniuersall Church, as being successor to S. Peter, whom our Lord vouchsafed perticularly to fauor aboue al his other Apostles: yet with this reasonable qualification, that he shall not enterprise any thing in France to the preiudice of our Bishops & ordinaries. The Consulship of our christian church is exercised in Rome, but the Tribuneship in France, and as the oppositions of the Tribunes in the cōmon wealth of Rome a­gainst the Consuls, restrained euery man within the limits of his dutie, (a course wherby the state was long preserued) euen so hath this course benefited our Christian common wealth. A priuiledge purchased for vs, not within a few hundred yeares, but euen from the very cradle of our religion. By this course do we in Euseb. see the cleargy of Lions modestly admonish pope Eleutherius to yeeld to reason, and not to separate himself [Page]from the cōmunion of other churches, as before he had done. By this was pope Victor (when he had excomunicated the Bi­shops of the East, because they dissented from him in some ce­remonies concerning the celibration of Easter) not onely ad­monished, but euen sharpely reproued by Irineus bishop of Lyons for bringing such a diuision into the church. By this did our great S. Martin, bishop of Tours, reproue the pope that fauoured the opinion of certaine Ignatians of those daies. Nei­ther is it to bee misliked, that by this our facultie of Diuinitie nowe interpose her aduice agaynst these new Ignatians, not­withstanding they haue both seene and considered of the Buls both of Pope Paule, and pope Julius. These be the liberties & priuiledges of our French church, wherof first our kings, next this court of Parliament, & lastly the Vniuersitie of Paris are protectors: & so farre are we from being by these liberties & priuiledges others toward the church of Rome then we ought to be, that contrariwise it proceedeth of aboundance of hu­militie and obedience, that wee call them priuiledges: con­sidering that this libertie so famous among vs, is no other but a relation to common and ordinarie equitie, also that whatsoeuer was encroched vpon the same was extraordinary. Also in respect hereof haue euery one by a cōmon consent a­greed to call our Archbishops & bishops Ordinaries. It is not lawfull for curates to administer the holy Sacrament of the aultar out of their parishes, neither for bishops out of their di­oces, albeit as well the one as the other by common law, time of mind, bee founded to that effect, and shall this new people be permitted to administer the same in all prouinces? What else may this be then to make them superin endents ouer the Bishops, by granting them larger liberties thē to the Bishops? To sow tares among our Christianity, and in liew of reducing things to their first estate, euen vtterly to subuert our church? I aduow that it can not bee, I aduow that it may not be, and thereof I take you my maisters to warrant, euen you that are the protectors of the liberties of our French church. Yea euen themselues doe yeeld to condemnation by a still remorse of their consciences, in that in their petition wherin with a faire shew of glosing words they do promise that they purpose not [Page]to attend to the administration of the holy Sacraments, nei­ther to take vpon them any thing to the detriment of the Bi­shops and Curats. But now to you my Maisters the Jgnatians, I would weet of you whether you, who at this day are not past fiue or six in this towne, & yet seeke vnder the pretence of a Colledge to procure passage for your religion, may with­out your superiour and generall, either without any generall assembly of your order, make this protestation. Your promise is belike captious to entangle vs in your snares, otherwise what doe you now promise that you haue not promised be­fore? or that hath not by our Prelates beene inioined vnto you at the assembly at Poyssy? & yet haue you kept your word with vs? Truly albeit you should weigh the best point of your Religion with the counterpoize of the commoditie, also that to that effect you should according to the occurrences, husband your yea and your nay, yet durst you not bee so im­pudēt as to denie but that since that great assembly, you haue admitted an infinit number of persons both to the Sacramēt of the Aultar, and to Confession. Sith therefore euen at your first comming you haue plaied vs false, neuer thinke it strange that we will none of your fellowship, of yours (I say) whom we can not thinke to be good or loiall merchants.

Now wil I come to their other vow, whereby they thought to haue stopped all mens mouths that would haue withstood them: for where all other Friers do bind themselues onely to three vowes, Pouertie, Chastitie, and obedience to their Su­periours: these men do adde a fourth as a surplussage, that is to say, to acknowledge the Pope aboue all other dignities. I would gladly know of thee which of all vs Catholikes do not acknowledge as much. What needed this new vowe? Surelie there is some hidden mysterie that all the world seeth not. I will tel you my Masters, neuer thinke that this vow is any idle matter, and to no purpose, as it would bee, if they ment to make like vse of it as wee doe. What doe they therefore ac­knowledge in this vow? These be new vassals that do graunt the Pope such authoritie ouer vs all, that he may do whatso­euer he list: That without entring into the closet of his cogi­tations we must obey him in al things: That without control­ment [Page]he may abase the authoritie, not onely of all other pre­lates, but also of Emperours, kings, and Monarches. That it is lawfull for him of his absolute authoritie to transferre king­domes from one family to another. To be briefe, that if the Pope commaund them to doe any thing, they are bounde without taking any notice of the cause to obey him. A pro­position which they so firmly doe holde, that their father Jg­natius vsed in his common speech to say, that if the Pope in the midst of a storme or tempest, should commaund him to go a boord a ship without Pilot, Mast, tackle, sailes or rudder, he would not denie him, because of his particular vow which bound him. What then? If we be no partakers of that vowe, are we not the true children of the Pope, or of the Church of Rome? Was there euer a more daungerous proposition, or that might breed greater mischifes then this? Such hath bene our mishap, that for these two or three yeares last past, wee haue beene at ciuill warres in the midst of this France vnder wretched two names of faction. Huguenot and Papist. But he that first brought in the name of Papist, was mistaken for we fought only for the authoritie of our catholike Church, wher­in was in deede comprised the dignitie of the holye sea, yet not in such sort as our Iesuites would figure it vnto vs. But what will become of this hereafter? Forsooth wee shall see a ciuill warre leuied in one selfe Church betweene the Papist that is the Iesuite and the true French Catholike. And wher­fore then? Because wee are of another beliefe. For in this France, we doe acknowledge the Pope to bee head and prin­cipall of our Vniuersal Church, withall honor and deuotion: yet so that he is subiect to the decrees of generall and oecume­nicall Councels. That he can enterprize nothing against our Realme, or the maiestie of our kings, neither against the au­thoritie of the decrees of this Court, neither also to the preiu­dice of all our Diocesans within their bounds and limits. And are we the worse Catholikes for this? Nay contrariwise our kings haue in all antiquitie beene entituled, Most Christian, and in Rome are accounted our holy fathers eldest sonnes. In saying the pope is subiect to general Councels, do I say amisse? The greatest Diuine that euer wee had in France, was maister [Page] John Gerson, who flourished in the time of Charles the sixt. A­mong his works we find one bearing this title, De a [...]ser ibili­tare Papaeab ecclesia. Not because he thought it good to sup­pres the popes authoritie in our church as some Lucian in our time wold fain suggest: But because he doth expressely teach, that it resteth in the power of a generall councell to set the Pope besides his seat & to place another for the reliefe of the affaires of our catholike church Euen as it was put in practize in the councel of Constance and Basil. Where I say that the pope can [...]nterprize nothing in preiudice of the rights of our Ordi­naries in their Dioces, am I not therin borne out by our Prag­maticall sanction, the perfect guide of our Ecclesiastical dis­cipline? I haue read in the writings of a Frier of the order of Clugry named Glaber Rodulphus, who liued in the dayes of Robert the sonne of Capel, that a countie of Anion went about to build a church neare to the citie of Tours to the honour of the Cherubims and Seraphims. This man had greatlie oppressed his people with taxes and tallages, and thought through buylding this Church to reconcile himselfe for all his faultes, with God. Hee entreated the Bishop of Tours to vouchsafe to dedicate this Church: But he refused him, vntill hee had restored to the poore so much as hee had ty­rannously wrested from them. Vpon this refusall, he made his repaire to Rome to the pope, who sent a Legate to cele­brate this dedication, which all the Bishops of France founde to be verie strange. For notwithstanding (saith this Frier) there be greater reuerence giuen to the Church of Rome in respect of the dignitie of the Apostolike sea, then to anie other throughout the worlde, yet is it not lawfull for him in anie thing to transgresse the te­nour of Canonicall gouernement: Foras euerie Bishop of the Catho­lique Church and husband to his owne sea, dooth vniformely beare the shape of our Sauiour, so generallie it is not m [...]ete that anie should execute anie thing in the Diocesse of another Bishop. When I tell you that in our France we suffer not the Pope to assume anie authoritie that may touch the Maiestie of our kings, ei­ther to giue our Realme for a pray to the first forreine prince that were able to compasse it, yet is this no newe doctrine that I teach in France. Euen in the time of Charles the sixt, [Page]vnder whose reigne no heretike made anie question of the primacie and greatnesse of Rome did Master Raoul de Presle Maister of Requests of the kings house make a booke, wher­in expressely hee aduowed that it was an erroneous propo­sition to say, that the king of France, or his Realme, shoulde bee subiect to the pope in matters concerning temporall affaires. In the time of Charles the seuenth was Ʋergers dreame compyled, which was afterwardes translated into Latine, wherein the Gentleman and the Cleargie-man tal­king of this argument, doe in the ende conclude, that wee are to acknowledge the Pope, not in such fulnesse of grace, as our Lord Iesus Christ had when he was ascended into hea­uen, and whereto this verse of Dauid had relation. The Earthis the Lordes, and the fulnesse thereof, but such as hee vouchsafed to giue himselfe when hee put on our humane shape, to be vnto vs a mirrour and example of humilitie, be­cause hee made himselfe the Melchisedech of our Church, but not to commaund ouer the Dominions of kings and soue­raigne princes: for vpon that occasion he taught his Apostles to pay to the Romane Emperour the tribute and honour that was to him due. As also being before his Iudges he confessed that his kingdome was not of this worlde. Likewise, to bee briefe, beeing requested by some to bee a Iudge and arbi­trator in their partitions, he answered them freely, that God his father had not sent him for that purpose. These be the re­guler and Canonical propositions that we hold in this France, yet are wee not therefore reputed heretikes: Notwithstan­ding they like not such as are brought vp in the Court of Rome. For their principles doe import, that in the Popes bosome as in a great treasurie are enclosed all power both spirituall and temporall. That hee may commaund not one­lie Bishops, but also Emperours and Kings. That hee may transferre kingdomes from one to another, and bring them into plaine interdiction. What, if the calamitie of our time should returne vs another Boniface the eight, who would cen­sure our king, and proclaime a Croisado agaynst France, in fa­uour of an vnlawfull King and a straunger hauing these newe Vassals of the Papault among you, shall you [Page]not haue so many professed enemies in your bosome, who by their preachings shall suborne the simple people against our estate? What shall hereafter become of our ancient appeals to the next general Councell? What shall we do with our appeals as of abuse, the chiefe sinewes of our common wealth with­out scandal against such indue enterprises as may be wrought in the Court of Rome? In the reigne of Charles the sixt, Pope Benedict the 11. deleagued into this Court of Parliament the Archdeacon of Narbone loden with Bulles, wherein he cen­sured the king and his whole realme. The Parliament retur­ned them to our Vniuersitie, who declared them to be schis­maticall, and by a decree bearing date the 19. of May 1408, it was ordeyned that his Bulles should be publikely defaced, al­so that the Archdeacon with them hanged about his necke, should make an honourable amends, which done hee should be drawne vpon an hurdle to the halles where he should bee pilloried. A decree that was executed according to the forme and tenour thereof. May wee hereafter make any vse of this priuiledge so long as the Iesuites shall inhabite our towne? We shall be diuided into factions, some in the eares of the people taking part with the pope, others with the king. In the olde time Charlemaine by an expresse decree prohibited his subiects from becomming Monkes without his permission, alledging that it was euen losse of so many men, who thence­forth would not take armes in his defence. If he should returne now into this inferior world, what would he say, when in the heart of his Realme hee should see at the charges of France, men hired and waged to arme themselues against him & his? I speake not for France onely, but I speake also for all other kingdomes and common wealthes. Bring in these masters of ours, and you shal establish so manie enemies in case the pope list to leuie warre agaynst you I wil prognosticate no harme from the holie Sea, yet in matter of estate we are for the assu­rance of all to feare all. Do not the histories make mention of the furious reuenge that Hildebrand called Gregory the 7, took of the poore Emperour Henrie the fourth, when not content to put him from his crowne, he would needes haue it perfor­med by the purchase of his owne sonne, and still prosecuted [Page]his malice euen after his death, in causing his bodie to bee ta­ken out of the holy ground? Read we not that one Pope A­lexander trampled vpon the Emperor Friderick when he came kneeling at his feet to be recōciled with him? Indeed we haue had no such foyles in Erance, because our propositions and principles haue preserued vs, yet may wee say that wee had to our capital enemies Boniface the 8, Iulius the 2, and Julius the 3. Let vs not therefore tarrie vntill we fall into such inconueni­ences. The best is wisely to preuent diseases, least when they be come vpon vs, we be forced to say, I thought not of it.

I know that such as either vpon some curious minde, or through want of foresight, do look but superficially into mat­ters, will tell me that wee shall not need to feare any inconue­nience at their hands, considering the simplicitie wherin they beare themselues & which they vse among vs. Why, so might simple women plead for them. Howbeit my masters I beseech you consider with what simplicitie they haue proceeded in their actions: for, for my part I do not measure their simplici­tie neither by the claspe of their gowne, neither by their out­ward hypocriticall gestures: but by that that I find to bee vn­derneath the same. Neither can I discouer that inner side but by their constitutions, statutes & ordinances, and to be brief, by their precepts which haue brought them to that degree wherein they now are.

Hauing thus discoursed vpon their vow of obedience, let vs now, if you please a litle examine their vow of pouertie Call you it simplicitie to make as Friers a vow of pouertie, both in generall and in particular, and yet immediatly by meanes of a Colledge to be permitted to enioy lands and possessions? Is not this a sophistry whereby not only you surprize your peo­ple, but also do make a scorne of God? Oh the braue Cincinats who will not haue any goods as Friers, yet will comaund ouer them that haue any I beseech you tell me, when did any man see you beg since you had this large legacie, that your bishop of Cairmōt gaue to your order? For albeit you are greatly glut­ted with the grace of the holy Ghost as Gods Apostles in In­dia, and Portugall, and as Iesuites and Friers in Jtaly, yet in France it is requisite you should bee fed with some materiall [Page]foode, as Bousers and Colligiates. Whereof but of the goods of the Colledge haue your Congordan and foure or fiue others of your sequele that tearme themselues of the great vow binfed? And yet I must tearme your sect simplicitie, wherein I see nothing but subtiltie. I will neuer doe it, it shall neuer passe my sight, neither will I winke at it, but will lay it open to a whole Nation. But because I will not stande vppon this poynt onely, let vs proceed to the rest of your lawes. By your Bulles you promise to read freely. Goodly wordes, for as the scripture saith, No man goeth a warfare at his owne charges. And truly this promise is of such eficacie to winne the hearts of a poore and foolish communaitie, that my selfe at the first view of your cause was almost surprized. But hauing a while dis­coursed within my self, and considered that euen at your first comming into France, when you sought to haue bin receiued and authorized by the Court, you made the like protestati­ons and promises, and yet that the Court did continually re­fuse you; I imagined that this so wise a cōpany was neuer mo­ued so to do, but vpon some great and vrgent occasion. Then hauing entred into the view of all that had passed, withal that when you came into the towne to read and forme your order which was some 10. or 11. yeares since, you were as poore as pouertie it selfe, and yet now that there is no company or col­ledge richer then yours, I began to smell out your deceite, and with Martiall to say, Who can call thy deceits gifts. Must I tearme it liberalitie, that you take not a penie for the entrie into your Colledge, and yet in tenne yeares your wealth is a­mounted to a hundred thousand crownes? Which Colledge throughout our Vniuersitie is in two hundred yeares grown to the like wealth? And yet do you performe any thing more then what hath bin before you and still is perfourmed by the kings professours euen at this day? Call you it liberalitie not to bee content with twentie or thirtie crownes for a childes pension, but you must needes yearely exact fourescore, or an hundred? Call you it liberalitie to take neither penie nor halfepenie for the examining of a mans conscience in shrift, and yet to wrest from him in four me of a free gift, siluer ves­sels, with other precious giftes not nowe to bee spoken [Page]of in this place? After this maner is the Souldier liberall, when by honest promises he draweth his enemie into his ambu­shes where he maketh pitifull slaughter of him. After this ma­ner is the theefe liberall, when with faire semblance he rideth the poore passenger vntil he hath gotten him al the aduantage, and then miserably depriueth him both of life and goods. In this sort is the fisherman liberall, when he giueth to the large sea a little worme whereby to got a great fish. Thus is your liberalitie farre worse and more daungerous, then if with o­pen throate you should crie throughout the towne that you haue knowledge to sell, as it is said that in Charlemains dayes, one Alquine and two or three of his companions did: For, to say the truth, this promise is a publike pilferie, to the redres­sing whereof, it is requisite that the discreete Magistrate should put his hand. These good men (they will thinke that I mocke) that say that they will possesse no goodes, neither in perticular nor common, wil neuertheles read for nothing: but where shall they finde this charitie printed throughout all the holie Scripture, and considering that in diuerse places meere formall, wee are admonished that the worke-man is woorthie of his hire. Againe, that hee that serueth the aultar should liue of the aultar. You are therefore either greater then hee whose name ye doe borrow, either else common coseners (this word must needes escape my lippes) when you publish your liberalitie to be free: for this liberalitie proceedeth but from the same foundation with your vow of pouertie. And therefore here I may say as a Poet of our time once said. When you giue words you giue your goodes, for it is your custome to deceiue. And, when you giue words, you giue nothing but your owne. More­ouer my masters you do not cōsider of what importance it is vnto France that they haue not the bringing vp of your chil­dren: For they read to them some bookes of humanitie and philosophie, but withall they do instruct them likewise in all propositions repugnant to the Hierarchical order both of our religiō & estate, & in few words they make of thē a nursery of yong plants to become the kings enemies as occasion shal fall out. Such as are cōuersant in the historie of Jtaly do know ha [...] the 3. yong mē that slue Lodouic the last D. of M [...] in the midst [Page]of Dome, were neuer thereto induced, but by the lessons of their maister, who commonly preached nothing vnto them, but how meritorious and commendable a matter it was to murder a tyrant. The first opiniōs that they plant in the minds of yong men do at the beginning delight them, as hauing no fairer obiects thē their schoolmasters, & the same afterward do take deepe roote within them, besides that it will be also an easie matter for them, hauing them thus with them, after­ward to transplant them into their owne order maugre their parchts. Which if it come to passe, then shall you bring into your houses the iust punishment of your follyes. And there is no monke but would gladly draw to his bent so many as shall present themselues vnto him. A matter neuerthelesse which cannot so easily bee compassed in other Monasteries, where the Friers do liue separate from the rest of the people.

By the premises may the court easily vnderstand that this sect is a meere illusion, sprung vp to the subuersion and deso­lation aswell of the Ecclesiasticall as politike estate in case we consider their names and vowes with the exercise of their su­perstition. Yet let vs not stand vpon this, neither penetrate so deepe into the secretes of their ministeries, which they would be loath should be reuealed to euery man. But for that in the eares of simple womē, they sound nothing but their de­uotion, which they fasten to the collers of their gownes with a claspe or a poynt, let vs yet cōsider, I pray you whether in ef­fect we shall find them to be such as they giue out in wordes. Wee haue the Benedictines, Bernardines, Domimcans, Prancis­cans, and other like orders. At the verie originall of their pro­fessions, their founders were of so holy life, that by common consent of the church they were registred in the kalender of Saints. This was the cause that many, it duced by their good hues; became willing to be their followers. Peraduenture wee may finde that the first that were of this sect of Iesuites were like wise of so austere and holy life, that we shall be so far from shutting our gates against them, that contrariwise we shal la­bour to be incorporate with them. It is about some 10 or 12, yeres since that one of your anciont pillars came to this town. A man who in knowledge doth so farre passe you, as you doe [Page]passe you, as you do passe the simple artificers. It was master Wil. Postel. We heard him preach, read and write. He had a long cassock down to the mid-legge, his long gowne with a claspe, his hat bishop-like, in all his actions accompanied with a pale and withered countenance, which imported a wonderfull au­steritie: he celebrated Masse with many strict ceremonies not vsuall in our Church. In the meane time, what did he bring vs? A mother Ione, an impietie, an heresie the most detestable that was euer heard of since the comming of our sauiour Jesu. Christ. The A [...]rians, the Donatists, the Pelagians, neuer came neere it. Where preached he? not in mountaines and desert places where men vse to plant new religions, but euen in the midst of France, in this Citie of Paris. Of what order was hee? Of this renerend societie of Jesus. Now truly if your societye [...] such monsters: if it engender [...] so damnable ef­fects, God [...] that euer we should follow such a societie of Jesus. But if you wish me to extend my plea to some higher ar­gument. Haue we not knowē another of yours, yea euen one of greatest account among you, who for the space of fourteen whole yeares, counterfeited all austeritie vnder the cloake of you hypocrisie, and tooke vpon him the name, not onely of a Iesuite, but also of a Thea [...]ine? In the end when he had compas­sed all his affaires, what brought he? peraduenture some peace and generall vnion throughout our Christendome? Alas no, but a warre the most wretched and straunge that euer was heard of. And to say the truth, after that he had sent vs into France a Souldier masked vnder the habite of a Cardinall, to bring vs a sword, we neuer had in this France but all sortes of mischiefs and calamities. And whom may we thank for it, but euen this halfe Iesuite. I will not seek any farre examples, nei­ther go out of the walles of their Colledge. Within these two moneths your Metaphisition Maldonat in one of his lessons, went about by natural reasons to proue that there was a God, and in another by the same reasons, that there was none. To frame his yea and nay vpon so worthie an argument? I would faine know now, whether there was more impietie & trans­cendence in the first lecture, or in the second? These in effect are the holy mysteries wherein you shine among the people: [Page]these are the goodly seeds that you sow among vs. Being ther­fore already certified of the fruite that your sect yeeldeth, by the familiar examples that present themselues to our view, should we now receiue you among vs in this incompatibility of gouernmēts that rest betwene you and vs? In this publike profession that is repugnant to our Christianitie, & the great­nesse of our prince? No, we cannot, nor we may not, for if wee should so do, we might thinke our selues guiltie of treason a­gainst God and man.

Now my masters that you haue at large heard al the reasons whereby wee take our selues to bee sufficiently grounded a­gainst our aduersaries, I will to conclude say this. We find by the registers of this Court of Parliament, that in old time the Aduocates in matter of weight, and for ornament, vsually be­gan their pleas with Theames taken out of the holy scripture like as our preachers now do. Of these there was one vere so­lemne, if I be not deceyued, pleaded in the time of Charles the sixt for our Vniuersitie, wherein the Aduocate that spake for vs, began with this verse: Jt is thou that shalt restore mine inheri­tance vnto me. I am therefore content to end my plea where he began his, and to say. Not to restore our enheritances and pos­sessions, but to maintain vs in them, that is, in our priuiledges, franchises and liberties. The cause now in question hath not so great respect to the bodie of our Vniuersitie, as to the interest of vs and our children, and generally of all our posteritie. I doubt not but the plaintifes to the end to insinuate thēselues among vs, do colour their actions with sweet words and faire outward pretences. As in deed what sect is there that was not alwayes accompanied with the like hypocrisie when it sought to be planted, and to inhabite in any place? Hypocrisie is the staffe that maketh a bridge to all new opinions, and that af­terward granteth it passage and giueth it sure accesse among simple women. That wretched Emperor Julian the Apostate, did he not in his yong daies become a Monke, accompanying the tenure of his life with workes of Charitie? But when he had attained his purposes there was neuer man that procured so much mischiefe against our Christendome as he. It is there­fore the dutie of a wise Magistrate neuer to bee moued with [Page]the outward shew of any thing: but rather he ought to search matters to the quicke, to preuent inconueniences, and to en­croch vpon things to come by the relation and discourse of such as are passed. There is none of vs but doth remember, neither can we remember but with griefe, what mischiefes & calamities we haue lately encurred through diuersitie of reli­gions that occupie our senses: I beseech you my masters look vpon that that is past, & vouchsafe to apply your instructions to the profite of the common wealth and the edifying of your selues. It is most certaine that there was neuer partialitie in our Christendome, which brought not forth a third sect, or rather some monster much more daungerous and damnable then the partialitie it selfe. In this maner through the discen­tion and repugnances betweene the Homoussion and Omioussi­on did Mahumet take occasion to frame his detestable sect vpon a forme of neutralitie. With like discourse in our time vppon the diuision betweene the Catholike and the Lutheran did the Anabaptists bring in their cursed heresie which since bred so many mischiefes and calamities throughout all Ger­manie. And for my part I cannot thinke otherwise but that by the like policie will the Iesuites now bring foorth their en­crease in France with the ruines of both religions, and then what the euent wil be, their entrie, their practises, their vowes and their professions may sufficiently assure vs.

They read among vs, and yet none of them that haue put forth themselues to open their lessons, did euer passe by the degrees of Batcheler, Licentiate, Master, or Doctor. They giue out that they make a vow of Pouertie both generall and per­riculer, as did in old time the foure orders of begging Friers: this notwithstanding, you see them wallow in wealth. They administer the holy mysteries, both of penance and of the aul­tar, in all places where they list, yet are they neither Bishops nor Curates. They giue out that they bee Friers, and in that qualitie do make foure vowes, yet be they apparelled among vs as priests and lay persons. They celebrate the diuine seruice in their Churches, yet haue they thence banished the Quiers, the ancient institution of all our Churches. They deale with shrift, yet in shriuing they teach those that for their offences [Page]are condemned to die, that they are not bound to reueal their sinnes to the Magistrate, so long as they haue confessed them to a priest, but rather that they may freely denie them. They make a perticular vow to the pope, by consequence declaring vs to be none of his children for want of the same vow: besides that by making thereof they subuert all the ancient Catholike propositions of our France. To conclude, they tearme them­selues to be in deed of the societie of Iesus, wherefro they do vnderhand debarre vs, if we be not their followers. You my masters do see all this, and seeing it do tollerate it: and you my masters shall hereafter be the first Iudges of your condem­nation, when through your conuinence you shall see the cala­mities that shall ensue, not onely in France, but throughout all Christendome.

If all these exhortations cannot moue you, then do we (to conclude our plea) take God to witnesse, and protest before the whole world, that wee haue not omitted any part of our dutie, to the end that if things fall out otherwise then well, yet at the least the posteritie may knowe that this age hath not beene vnprouided of men, who a farre off, and as scout­watches could foresee the tempest to come. And withall we hope that it shall be sounded in our suruiuers dayes, that as this great Vniuersitie of Paris is the chiefest in France, yea or in the whole world, so was it neuer wearie, neither yet will be of fighting against all sorts of sects and innouators, first for the honour and support of God and his Church, then for the Maiestie of our prince, and lastly for the peace and tranquilitie of our owne estate.