The jesuit displayed. Containing THE ORIGINAL AND proceedings of the Iesuites, together with the fruits of their doctrine.  
Openly discoursed in an Oration against them made in the Parliament house of Paris, by one master Pasquier in that action advocate for the university there, against the Iesuites plaintiffs in that Court.  
Faithfully translated out of French, by E. A.  
LONDON Printed for Edward Aggas, and are to be sold at his shop at the West end of Paules Church. 1594.   

The Argument.  
AFter that the Iesuites had received the great legacy to them bequeathed by the late Sr. Will. du Prat, Bishop of Clairmont, they purchased the house of Langres in saint james street in this city of Paris. There they established the forms both of a college and of a monastery together after their maner, intruding themselves to read publicly without the Rectors authority. afterward imagining that their affairs should grow to their desired success, they exhibited their petition to the university of Paris, to be incorporated into the same, whereof they were at that time debarred. But supposing by main force to carry away the cause, soon after they presented an other request to the Court of Parliament to the like purpose. Mr Peter Versoris pleaded for the Iesuites: Mr. steven Pasquire for the university of Paris, and advocate Mesnil for the King. Finally, the matter was determined in the council, whereby they remained in possession of their lectures, which notwithstanding in truth they are but members separate from the university, and vnalowed either for college, or for Religious order. thirty yeares ago and above, was the cause pleaded in like maner as is here exhibited unto you, where you shall find that the advocate for the university did even then foretell the calamities whereof these how Friers would become authors, according as by experience we haue since been assured.   

The Plea of Master Pasquier for the university defendant, against the Iesuites in petition plaintiffs.  
Pasquier in the behalf of the university, Defendant said as followeth.  
MY Masters, I could hearty wish that all we advocates should make no further account of the particular causes of our clients, then so far forth as we should find thē to haue relation to the general and universal commodity of all, yet wote I not howe a certain 'vice hath so insinuated itself among us, that with some it is accounted a virtue to neglect all other considerations, so that we may fulfil our desires. nevertheless I will not say that master Peter Versoris, the Iesuites advocate, hath encurred this fault, because I know him to be a man very zealous of public commodity, especially in matter concerning catholic Religion. True it is, that I could wish him( seeing his cause is so good as he hath thought meet to protest it at the beginning of his plea) without any sophisticating, to lay open the means whereby he meant to compass his drifts and conclusions, to the end that for our partes we might be provided to answer him at the full. For all other matter notwithstanding, having by a new phrase set a great face vpon the holy profession of his clients, he hath suddenly sounded the retreat, even so soon as he had barely and simply rehearsed the content of his petition, as hoping( as we may easily perceive) by this unaccustomed fineness, to abreuiate the means of such defences as we purposed to propound. For what answer can wee give him that fights against us with no arguments? yet Versoris( this I may say as a friend) if you were induced to this new device onely, vpon a desire to overcome, without further consideration of common benefit, I might peradventure easily be persuaded to pardon you, in respect that such a trespass is familiar to the quickest wits. If vpon any devotion to the Iesuites religion settled within you( as I am content to believe) I will the rather excuse you: for being once strooken with a zeal to Religion, we do sometimes think that we do God great service, when by indirect and unusual means we procure our opinions to haue free passage. But I pray you consider how far 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 victory, so that ye be sure to get it, and so do forget that in the mean time many of the same company do imagine, that for want of right, you purpose by craft to compass that which by open force you cannot attain. Whereas I contrariwise deeming mine to be infallibly good, am of a clean contrary opinion: as thinking that the greatest policy that in this case I can use is to use no policy at al. For if your cause be such as you do protest it, if there be no deceit therein if the issue& event therof be likely to redound to the profit and edification of us all, then do I beseech God the author of all goodness, to vouchsafe to reduce the mindes of all this great assembly to your advantage: but if contrariwise your Iesuites case bee replenished with dissimulation and hypocrisy: If even in the entry to your matter you haue given us some certain caveat by such course as ye haue practised. If their sect do tend hereafter to become but a Seminarie of partialities between the Christian and the Iesuite: to bee brief. If their purpose and intent do shoot only at the desolation and surprise of the estate both politic and ecclesiastical, then will I beseech him whose name they do fallelie challenge, to vouchsafe to stir up the sentence of the Iudges in our right and favor: and withall I shal think that there is no faithful Christian, neither good or loyal Citizen within this realm of france, but will suppose the conclusions of the university to bee both good and reasonabse: that is to say, that this new world( which by a partial, arrogant, and ambitious title, do term itself only to bee of the society of Iesus) ought not only not to be adopted into the body of our university, but also to bee utterly banished, expulsed, and wholly rooted out of all France. nevertheless, sith this discourse cannot bee briefly related( I will allege first some points of the ancient decrees and statutes of our university: next the original progress& establishment of our adverse parties, to the end that by confronting the government of the one with the other, the Court may at large perceive whether there bee any means to incorporate them among us: and finally what profit or commodity may redound to all christendom, especially to our France by yielding any entry or passage to these new Friars. All these points do I hope so to discourse vpon, that every man shall find it unpossible to unite and admit them among vs. Also that albeit there were some possibility so to do, yet that the consequence that might ensue of their sect ought wholly to exclude them, in case it may please the Court to grant me like favourable audience as their accustomend clemency doth promise, and the greatness and importance of the matter doth require.  
The university of Paris, whether it began under the great Emperour charlemagne, as the common report of our Annales declareth, or under the other noble Philip Augustus, in whose time learning was greatly advanced and preferred in this city, by the means of master Peter Lombard Bishop of this Place, in whose favour we do yearly celebrate an Anniuersarie in Saint Marcels Church, hath evermore been highly cherished, loved and favoured among our kings, and truly not without a cause: for as kings be ordained by God to retain their people in their duties and obedience under their laws, so such persons as haue most soundly discoursed vpon matter of policy and common wealth, are of opinion that laws are either utterly frustratorie, or at the least of small effect, in case they take not their original and roote in a wise conduct and discreet institution of youth. hereupon did that great Philosopher Plato, in either of his common weal●nes take especial and principal care that Children should bee rightly and honostly instructed. This principle haue the first sounders of the order and government of his university duly acknowledged. For finding that al quiet of subiects depended vpon the bringing up of their children,& yet that there were two foundations whereupon every well ordered common wealth was grounded namely religion and Iustice, they established two kindes of people to instruct the youth: the one secular, the other merely regular and religious. Those to the end 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 ministering Christian exhortations to the people, yea, herein they used so religious government, that for the containing of each thing in due order, they would not permit the religious sort to trot up and down the town to hear secular readings, neither themselves to read to the laity. But they ordained that for decency and public seemliness, the seculars should bee restrained to secular persons, and the regulars to such as were of their order. We find among the ancient evidences of our university, that the Eriers preachers, called jacobins sought in old time to be their own carvers, and to read in every chair, and at all meetings of people: the Rector and pillars of the university opposed themselves, and their opposition was allowed by this Court,& those Religious persons enjoined to red only in their cloisters with the doors shut. And in dead since that time each order of Religion haue had their colleges apart& several, as the four orders of begging Friers, the orders of Clugnie, and of main monstier, &c. mark the college of Saint Barnard, a notable college endowed with very faire and larger forms then any other, yet is not the gate open to al schollers going or coming For that college is dedicated only to those that haue or will profess the order of saint Bernard: who are sent forth from the monasteries of their order to study in this city of Paris. The like course is also observed among all other orders that are incorporate among vs. And least any man should think that this course was taken only vpon some superstitions curiosity, and not rather in most Christian policy you are to know, that all true Christians haue ouermore abhorred diversity of sects of Religion. In the beginning of christianity wee were not divided into sects, but all Christians worshipped their Creator in quiet places, and according as opportunity would serve them, received at the hands of their Bishops& Ministers, the administration of the holy Sacraments. In those dayes the christian was acknowledged to be a christian, neither had we any vows or professions several one from another, but every one under the common standard of Iesus Christ, exposed himself to martyrdom. Then did the affairs of the Christian common wealth begin by little and little to flourish, so that there was not almost any town but was endowed more or less with our religion. But many of the Christians( as the writers of the ecclesiastical histories do testify) finding themselves oftentimes molested by the tyranny and cruelty of the Emperours, did thereupon take occasion to withdraw themselves into by corners, utterly separate from the people, and such men were by our Elders called by a greek name, monks, which in the primitive sense therof, signifieth solitary persons, and their superiors and Abbots Archimandrites, that is to say, superintendents over such as lived in caues and dens. And the first instituter of these that is noted in the histories of our Church was saint anthony, after whose example many others haue since inhabited the wilderness, leading monastical lives. Well I wote that after him saint Basil vpon a new zeal endeavoured to erect them in towns, and that was the cause that many began to differ in their Religions and monasteries: howbeit our discreet ancestors perceiving that multiplying of sects bread nothing but divisions among Christians, would not easily open them their gates, especially in good towns, as knowing that the new profession of monks restend in abandoning towns and leading solitary lives. And albeit the opinion of these discreet persons hath from time to time been forced by the facility of the times( a matter that hath procured great quarrels) yet our university being urged to incorporate thereinto sundry religious orders, that came to make their abode in Paris, would nevertheless never do it without this qualification, that they should not grow over sociable with the people, but that as in the wilderness they had no great access but to those of their own coat, so should they not here bee 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 red every where, and to all persons, namely to youth, which accounteth all present objects to be both faire and good, they might thereby haue induced most part of the people to haue been their followers, rather by such familiarity, then vpon any zeal or devotion, to the wonderful detriment of all common traffic of this general and universal society. And this was the cause why our predecessors even in the first establishment of their vniuerstie, vpon wise counsel and ripe deliberation, separated the seculars from the regulars, with distinct and mere several laws.  
Besides this first order, we haue also others, which likewise are of great consideration in the sequel of this cause. For the university is divided into four faculties, divinity, Lawe, physic, and the Artes. Of these the last is the pathway to the three first, having some resemblance with the school of the great Philosopher Pithagoras, where it is said that first they were enjoined to listen with perpetual silence. Next they began to enter into the knowledge of the mathematics 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 physicians. Likewise for the avoiding of confused teaching in our university, there be certain degrees of beginning, and proceeding. For we begin first with grammar: then we proceed to rhetoric, and to the expounding of good authors: then do we raise up our cogitations to other sciences, until that finally we come to physic, which was the last form of Pitbagoras school. having also thus satisfied our studies, wee haue certain orders and degrees of promotion, as bachelors, Licentiats, doctors which are the common approbations of the best learned in every faculty, and without the which every one is forbidden to intrude himself into the chair, or into the public dealing with the state, I know that many gallant and quick wits will think this order to depend vpon a certain superstition, because that the answer of the Emperor Adrian to one that craved leave to answer in his right, smileth vpon many, saying. This is a matter not usually to be demanded, but to bee performed,& therfore if any man hath so great a confidence of himself he should of right offer himself to the people to answer. nevertheless so far should this principle be from purchasing passage among us, that if it should bee admitted, it would bring in a Chaos and confusion among all estates. For in occupations and mechanical sciences wee crave some excellent piece of work, as an experience of him that would be admitted to bee a Master: how much rather should the like trial bee made in the sciences and liberal Artes? And therefore the opinion of the Emperour justinian was always 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, himself should bee opposed by the same faculty, and so show some example of the Arte which he were to profess. And in dead after the same maner we do see that in the time of justinian there were certain degrees of law called Litae& Prolitae. Wherefore I will here conclude, that such distinction of degrees and such approbations of the sufficiency and capacity of persons were by our ancestors brought in vpon good and sufficient reasons. A matter which I mean hereafter in time and place to make mention of.  
We haue also other laws and statutes. For in this division of Regular and secular, we will that the secular shal take the degrees of bachelor, Licentiat, and Mastership, before they may make any public profession of their knowledge, as is aforesaid. whereas contrariwise by an especial proviso the Religious are not only not forced so to do, but which is more, they are utterly prohibited and forbidden to proceed Maisters of Art: to the end they may not six their minds vpon the slowers of human knowledge, but that they should wholly give themselves to the reading of the holy scriptures& matters concerning divinity: our ancestors being peradventure induced to prescribe this order after the imitation of saint Hierom, who in his sleep imagined that an angel scourged him, because he was over much bent to the reading of Cicero his works, or rather because the first founders of our university sought to reduce every thing to the first government of the Monks, of whom Zozomenes in the eleventh Chap. of the first book of the Tripertite history, saith thus. Especially they who in that time enjoyed the Monkish conversation, made show of a notable church and dispersed their doctrine by their life and manners. For from God there proceedeth a most commodious benefit to mankind by this philosophy, which contemneth the studies of many arts and logic, as matter of small account, and such as hindereth the better use of time, and teacheth nothing toward the course of a perfect life. And in dead in this government they had so great respect, that the poor of Montagu, otherwise called Capets, not being bound to any particular vow of religion other then all we christians, in as much as in their first studies they separate themselves in apparel from us, must notwithstanding leave off the cowl, whensoever they purpose to participate in the degree of mastership, and thereby evidently declare themselves to be seculars, otherwise the gates willbe shut against them. These were the first institutions of our university, wherein it hath evermore from time to time been continued, and so long as it was so maintained I may say therof, as Cicero said of the school of Isocrates. That out of her schools as out of the trojan horse issued innumerable princes. Thereout issued in the faculty of divinity the Gersons, and the Clemanges. In the faculty of law, the Belloperches, the Quintins,& the Rebuffes. In physic, the Tagaults, and the Fernels. And in Artes, the Budes, Vatables, and Tusans, with an infinite number of other brave minds, of whom the posterity shall be able to yield better testimony then myself. Neither do I here speak of the living, whose names shal commend them throughout all Europe. Such I say were our first institutions, and so long as we lived after that maner, whensoever the superiors of the Church went about to abuse their authority in prejudice of the royal majesty: The university of Paris authorised by this Court, did evermore withstand them in the name of the French Church, as if the same had been some general council perpetually established in this city for the ease of the subiects, and thanks be to God we haue still lived in tranquilitie until this day. But now behold these new Friers, who under a beautiful title, and a gallant outward vizard do seek to encroach vpon our peace. Yet before I proceed any further, sith I haue briefly touched some points of our government, to the end to entreat of every thing in order, I must now come to our jesuits together with their original& progress. Ignnatus was a Spaniard, in our fathers daies, who all his life time had been a soldier. It happened him to be hurt in the city of Pampelune, when we laid siege thereto. While he lay at surgery he spent his time in reading the lives of the fathers: for in respect of his ignorance he was notable to employ his mind vpon any higher argument. Vpon the platform of this book he entred into opinion from thenceforth to frame the whole course of his life, in truth not so much of any zeal or devotion that he had to this new austerity, as because he found himself by his wound to be maimed and impotent of one of his lims: besides that he had been but meanly traded in the course of warfare. hereupon he gathered familiarity with diverse, and among the rest with one master Pasquier Broet, born in Dreux, a man( except for a few outward hypocrisies,) inwardly vtetrly unlearned, either in humanity or divinity. And hereof do I beleeue myself as one who about some ten or twelve yeares since, had conference with him, who also is my author of what I do now say. These two men together with some others, began to swear a league among themselves, made some journeys into this city of Paris, to Rome, to jerusalem, and finally for a time founded their retreict into Venice, a city which being laid open to all winds and blasts of the sea, is by diuers Italian authors acknowledged to be the receptacle of sundry indignities and perverse matters. There for a time did they make some hypocritical show of a certain superficial austerity of life, then seeing that their superstition grew to haue followers( for any novelty never wanteth assistance among a commonalty) they took heart and waxed bold, and so transported themselves to Rome, where they began to publish their sect. And albeit the most part of them were never entred into the first rudiments of grammar, much less traded in the holy mysteries of divinity, 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 convert thē to the faith: the other to teach the sciences to all Christians, and all this freely and without reward. Vpon this ground they assumed the name of Religious under the society of Iesus, as if all such as cleave not to their sect were separate from his company and society. Then do they present themselves to Pope Paul the 3. about the year 1540 which was about the time that the germans began to shrink from the Popes obedience. A time greatly to be considered of, to the end to show with what foxlike conveyance and craft these holy Friers insinuated themselves among vs. Then seing that the holy father took no great heed to these two former gallant protestations( for that time he was very intentive to the war that was in hand in germany for the upholding of his power between catholics and Protestants) they devised a new slight whereby to captivate his good will. They perceived that the authority of the holy sea was called in question among the Lutherans,& therefore vpon a profession meerlie repugnant thereto, they certified this wise Pope that their first vow imported an acknowledgement of the Pope to be above all things whatsoever in this inferior world. That there was no earthly prince living, no council general or ecumenical, but ought to pass and stoop to his laws, statutes and decrees. This did somewhat waken the senses of pope Paul, which before were on sleep concerning the case of these Friers. For in truth he could not before be by any means induced to receive them. But then seeing that so many Friers of that order were unto him so many new subiects, especially at that time, he thought it not good altogether to debar them their enterprise. Which notwithstanding, in giuing them passage, he did it with certain limitations: and first for a trial he authorised them to take vpon them the name and quality of Religious persons, but with this charge, that there should not bee of this order above threescore. Howbeit soon after through their importunities he was brought to grant them their full swinge in the year 1543. As also did Julius the 3. again in the year 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 new Friers to bee highly in the holy Fathers favour, thought likewise in some manner to gratify them, and therefore fell in conceit to plant this sect in this city of Paris, and to that end took into his train this master Pasquier Brouet( of whom I spake before) with two or three others: even Pasquier Brouet, I say, who was the first Master and Rector that they had in this town. And I would to God, that as one Pasquier was the first that sought to plant this superstitious sect in our flourishing university, so the posterity may understand that an advocate bearing the same for surname that was his name, was the first that publicly laboured to root out this accursed generation. This Brouet and his fellowes at their first coming took a mean lodging quietly at the college of Lombards, then they settled their habitation in Clairmont house in harp street, through the favour of the Prelate that first brought them in. Thus seeing their affairs to haue reasonable good success, they began to put forth their horns, and indeed oftentimes offered themselves in this Court, craving to be admitted& received, and their sect to be allowed in quality both of a Frierie and of a college. To all their requests did that great Cato and Aristarchus the late master Noel Bruslard the kings attorney general in this Court formallie oppose himself. many times did he tell them, that if their hearts were so far estranged from worldly assayres, they might, without bringing in of any new sect, make either vow or profession under some one of the Religions before allowed by the holy councils. That there were the orders of Benedictines, of Bernardines, of Clugny, of Premonstre, the four orders of begging Friers, and many others, through whom christendom had already reaped some benefit, but as for this which they sought newly to advance, it consisted wholly vpon an uncertain event.  
The Court not satisfied with these exhortations, had recourse to the skilful, that is to say, to the faculty of divinity. The same having at full, and with mature deliberation considered of the case, interposed her aduise, wherein she resolved that this sect was full of superstition and damnable ambition, and induced onely for the disolation of every estate both regular and secular. Being thus put back, they surceased their whole action, attending their time, as by experience we do perceive. In the mean time the bishop of Glairmont departeth this life, and maketh a will, whereby he bequesteth an infinite wealth to these men, who by their original vow do profess poverty as well particularly as in common. This legacy do they receive. Troubles likewise come on at the beginning whereof there was an assembly of sundry prelates in the town of Poyssy. The Iesuites who ever since their first original haue enjoyed their increase by the ruins of others, like as during the civil warres in germany, they set foot in Rome, so seeing the great slame that was toward in France they thought it then time to break silence, and so to set sure footing in this city of Paris,& to that end did they begin to wave a new web, and to perfect their purposes. They remembered themselves therefore to present a new petition to this Court, importing that it would vouchsafe to receive and authorize their sect, not in quality of a Religious house, but in form of a college, with this condition: That they ment not to enterprise any thing to the prejudice of the king, the Bishops, the curates or Chapters. Also that for their partes they renounced all privileges before granted them to the contrary hereof. As in deed what would they not at that time haue promised rather then to haue failed of their purposes, seeing themselves so gorged& glutted with such wealth? The Court knowing that this petition concerned the general estate of the Church throughout all France, returned them together with their petition to the assembly at Poyssy. In this assembly sat for president as the most ancient, a certain Prelate, who likewise vpon a new zeal was very forward in their cause, yea and had established a house of Iesuites in the same town whereof he bare the title. This man took their cause in hand sought every way to understand to what pass this petition would come. He found the opinions of all the Pre●ates but simply disposed to his desire. This petition therfore was delivered to one who the same time was about to make away his bishopric, and as I am informed it was never brought into the full and general assembly of all: A matter which may be averred by an infinite number of notable persons that were summoned to the said meeting at Poyssy, as also it was never signed but only by the Relator& the President. A President we may say, whom it might better haue beseemed utterly to haue forborn, as being one that could not sit vpon the cause of those of whom himself was a protector, and sith we must needs so say, both author, favourer and preferrer. Not nevertheless 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 having the opinions of some dozen of the company, the same might suffize to make it to pass for a decree and general conclusion for the matter in question Howbeit although this prelate took the Iesuites cause wholly in hand, and that he had communicated the same, not with the whole body of those that were called, but with some particulars only, yet could he not by the resolution there given in, obtain any more but that this society of Iesuites should be admitted in quality of a fellowship and college not of a Religion newly instituted, with charge also that they should bee bound to take another title then the name of Iesuites of the society of Iesus. Also that they should bee bound wholly and fully to conform themselves to the disposition of the common lawe, and never to enterprise any thing in matters either spiritual or temporal, that might be any way prejudicial to the Bishops. And withall, that they should expressly renounce all privileges mentioned in their bulls, otherwise that in default hereof, or that in time to come they should obtain any other, then should this approbation bee void and of none effect. The Iesuites thus furnished with this approbation( all the contents whereof I haue word for word repeated) presented themselves again in this Court, which in truth passed this decree fully and wholly according to the form and tenor aforesaid.  
Immediately having obtained this request, they purchased an house situate in S. james street, commonly called the Court of Langres, there to establish their habitation. But what? Did they in the mean time any way employ themselves in the observation of the conditions to them enjoined? No truly: for so far were they from making any account thereof, that contrariwise, rejecting this decree, as if they had obtained a full victory of their long pursuit, with shameless impudency they haue fixed over the gate of their college, as it were for an eternal triumph, this writing, This is the college of the society of the name of Iesus. They received all sorts of youth, both pensioners and from out the college, to whom they do red. They publish a catechism under the name of M. Edmond Auger, a brother of the society of the name of Jesus, yea they do not onely publish it, but also do publicly red it in their house. Not contented with this first irregularity 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 up their bills in every corner, importing, that if any bee desirous to receive these holy mysteries at their hands, they should repair to Langres house to the said society. four or five there bee of them that do excel the rest in knowledge and learning. The same being trained in the reading of some particular books do the general of their order usually sand forth into those provinces, wherein they purpose to plant some college of Iesuites. There do they retail that small knowledge which they haue in long time gathered, and when all their merchandise is there sold away, then do they walk into other places: so that by taking this course it were hard if they should not grow into some reputation with the people: for before their wears haue taken wind, they change their place and habitation, still entreating vpon one only argument, which being by them so laboured, it were a wonder if continually practising one kind of fence they should not grow admirable in the eyes of those, who having heard them but once, can not yet smell out their subtlety. After the same maner in the dayes of our fathers, and grandfathers, did certain limiting preachers( that traveled from place to place) bear themselves, having but only three or four sermons in their sleeves, wherewith they fed the people, and yet for a time grew thereby into good credite with the world, until that in process of time, their crafty conveyance being espied, they became a common scorn, leaving unto us no other benefit of their memory but only a vile title, as being in disdain of their pecuishnesse by a common consent termed Pardoners. These three or four Iesuites being come among us, by& by they take the chair, and albeit by the institutions and ordinances unto them prescribed, whereof they give themselves out to be so great observers, they ought not to read in our university, without the Rectors leave and admission, yet proceeding from bad to worse,& showing themselves no schollers according to their first demonstration, without any permission of the Rector, without any approbation of their sufficiencies or capacities, yea even without any such distinction of professions, as wee time out of mind haue observed, and so, if we may so term it, mixing heaven and earth together, they begin their public lectures. One red grammar, another divinity, the third the metaphysics, and the last, to show his great& excellent learning, stumbleth vpon Aleiats emblems, so that of them we may with Taurus in Aulus Gelius say. now concerning these men who suddenly repaired unto us with unwashen fecte, it is not enough for them that they be utterly ignorant in grammar, quiter void of divinity, and haue no smack of the mathematics, but that they must also take vpon them to meddle with Philosophy, whether well or evil I refer me to the truth. Yet thus much I can say, that the best of their Lectures is, that they sound nothing into the scholars ears, but that they purpose and do mean to read to the people freely without reward. under this honourable pretence many do come to their Lectures. The spend-thrifts and good fellowes weening to swallow every month some Carolus, which at other colleges they use to pay at their entry into the gates, and others vpon a kind of curiosity. But the university of Paris perceiving these petty drifts which redound to the detriment not onely thereof, but also of al France in general, beginneth to oppose itself against their undue practises: and because they were new creatures, men raled together out of all places, one a Spaniard, an other an Englishman, an other an Italian, &c. people which in al matters corrupted the general order of all discipline, they were prohibited in the rectors name from reading any more: which notwithstanding they never desisted, but rather by a bold stratagem, where before they were assaulted, they now became assailants. They exhibited a petition to the university, and herein I beseech the Court to mark their very words. The principal and college of the company of the name of Jesus, termed of Clairmont, do desire that you will vouchsafe to incorporate them into the university: that they may enjoy the privileges thereof. This title were they utterly prohibited in their approbation, by virtue whereof they presented themselves to be incorporat among us, yet playing Aesops cat, they cannot refrain but must needs return to their ambitious superstition, whereto their whole company is inclined. The university vpon this furious petition was solemnly assembled: In this congregation appeared the chiefest of the Iesuites. They were demanded whether they would not abjure that partial title of Iesuite according to the tenor of the decree. They answered, they referred themselves to the decree concerning their maner of living in France, so inferring by a subtle kind of sophistry, that in France they would bee Collegiats and Bousers,& in italy Friers. Then were they summoned categorically to answer, whether they were friers or seculars: for indeed sith they would needs join with us, the first order that we could take with them, was to know their callings, lest otherwise we should trouble and pervert the orders of our university before mentioned: hereto in general terms they say that they cannot otherwise answer but according to the decree, and that in Latin words, Tales quails eos curia declarauit: Such as the Court hath declared them. Being again demanded whether they were seculars or regulars, there would bee no other answer gotten, but that they were tales quails, so that by this their answer often reiterated they haue brought up a common proverb now in the mouths of al schollers viz. that the Iesuites be tales quails, that is to say, men vnmeet to be registered in the inventory of our university. The university 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 regulars or seculars( for it cannot admit a hermophroditicall body or college, I mean such a one as is neither the one nor the other, or that is both together, as are these our masters) declared that shee neither could nor might incorporate them into her. In consideration whereof these petitioners then devised to exhibit a petition to this Court, to the end by the authority thereof to obtain that which the university 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 understand what the common government of our university in part is: what hath been the original and progress of those Iesuites,& after what maner their cause was brought into this Court. Now it remaineth that wee relate what their government is, to the end that by the report& comparison of theirs with ours, we may see whether there bee any compatibilitie whereby we may join them with vs. And albeit herein they work closely and underhand, so as they will not easily reveal the mysteries of their order, as knowing that there is no wise man but will disallow them, yet by so much as I could gather either out of their own, or out of their advocates plea, or especially out of such books as they put forth for their own advantage, I do find that this pretended company& society of Iesus, is composed of two kinds of people, of whom the first bear the title of greater observance, the other of smaller. The professors of the great observance are bound to four vows. For beside their three ordinary vows of obedience poverty and chastity, they make also one particular vow in favor of the Pope. That is, that they shal obey him,& acknowledging him above all things in this world without reservation or exception in whatsoever he list tocommand them. And these men are so austere, that they vow poverty both general and particular, as do the Franciscans. Those that are of the lesser observance are tied onely to two vows, the one concerning the fidelity that they promise to the Pope, the other their obedience to their superiors and ministers. These last do not vow poverty, but they may lawfully enjoy benefice without dispensation, they may succeed their fathers and mothers, yea they may purchase lands and possessions as if they were bound to no vow of religion: and by this way haue they attained such wealth and riches in this new order. I look already that some man should ask me, whether these so holy men, such professors of poverty either in common or private, can possess any goods, but to these men I answer that in truth they do, and these be the means whereby they hold them. The exercise of their order outwardly consisteth in two points: By the first they promise to entreat vpon Religion, viz. to administer the myisteries as well of penance as of the altar, and to exhort Infidels. By the second to teach the liberal sciences. And therefore he that first set his hand to the establishment of this sect finding the poverty that they vowed to bee too hard of digestion, by a sophistical spirit, remembered himself to make a distinction: that is to say, that sith the exercise of his profession was double, as well in respect of Religion, as of good letters, his order should likewise confist as well in Monasteries as in colleges. Also that the Monasteries should be certain small chapels or cells, as being in his opinion the least, and the colleges large and ample palaces. Likewise that as in quality of Religious persons they should possess nothing either in general or in particular, but as in quality of schollers: the administration notwithstanding of whose goods should remain to the professed religious to be distributed as they should think good. Thus those of the smaller vow, who are the Collegiats, do continue sometime fifteen or twenty yeres before they step into the great profession, even as it shall please the general of their order. During which time they do gorge themselves, and when they are grown rich, if the superior findeth them worthy, they are forced as limbs to bring in all their purchase to the general body of the order.  
Furthermore, to the end the Court may understand that their first lawgiver, omitted nothing belonging to humane wisdom, that might serve to the enriching of his sect, it is requisite that they do moreover note one further subtlety that he hath likewise brought in. All other Relgions haue learned to grant to their novices that are grown to the age of some mean knowledge, one whole year of probation, during the which they may haue licence to try and weigh their own strengths with the burden that they see provided for them, and at the end of the said time, if they find themselves too weak for the same charge, they are suffered to retire from their enterprise, and all things are accounted as things not done. This rule do the jesuits never put in practise, but in hue thereof, if any man vpon a new zeal, peradventure without discretion, either through imbecility of his age, either upon a curious mind, desireth to bee received among them, immediately he is taken in the heat, and presented to one of their professed Priestes, who singeth him what lesson he list, which truly wee may presume shall tend nothing to the keeping him out of their order. For seldom haue ye known any man dissuade another from that yoke whereinto himself is entred.  
Then this simplo wit being after this sort ridden, suffereth himself to bee carried away after the will and discretion of him that leadeth him with plausible speech. Yea and they steal them sometimes from their Parents, that they may dispose of them at their pleasures. To be brief, immediately after his entry without any probation, this sillie deceived wretch is admitted to the two vows of their lesser profession, and so is entangled in the snare from which he cannot free himself all his life time: and yet ten or twenty yeares after he shall not bee received into their greater order, unless it so please him that hath the superintendence over this crafty constitution, and so it cometh to pass, that a poor man can not return to repentance.  
This is the cause that at this day there be so many of this sect: and besides by the same ordinance all maner of people may bee of the same profession. For as in this lesser observance they take no vow of virginity or poverty, so are all men received indifferently, Priestes and lay persons, married and unmarried, as also they bee not bound to bee resident with the greater obseruantes: but may lawfully inhabit among other men, so that at certain prefixed dayes they meet at their common house to be partakers of their toys and apish mysteries, and therefore by this law and rule it will be no great absurdity, to see a whole to wneship of Iesuites. Those in sum are the general points of their government, so far as I could gather them out of their own books. And yet to the end to loose no time, I must not forget one ordinance more, whereby their general is admitted of his own authority to alter his laws and statutes, according as he shall think it most commodious for his order. An ordinance which they can better put in practise then all the rest of their statutes, for by the means of that article they think it lawful for them to counterfeit all things as occasion may serve, so long as such counterfeiting may redound to the profit of their sect. This was the cause that albeit master Ponce Congordan their provincial in this town, with the assistance of two or three of his friers presented his aforenamed petition to our university, wherein he and his companions entiruled themselves jesuits, yet afterward seeing that this quality was hurtful to his enterprise, this Master Ponce cunningly washed his hands from this petition.& now causeth his advocate to disaduow him, that is to say, he hath disaduowed himself: for he only administereth instructions to Master Peter Versoris.  
Thus by the premises hath the Court at large understood the greatest and chief part, as well of the discipline of our university, as of the government of the Iesuites, together with their original and progress. All which matters we haue been forced to open at large, to the end men may consider whether there be any means to accept them into our company wherein 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 governments by piecemeal, it is unpossible to associate the Iesuites with vs. Secondly, that albeit there were some possibility so to do: yet common commodity together with our duties to God and Christian Religion do gainsay it, as do also in few words all those things for the which wee ought rather to fight, then for our own 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 colleges do red humanity and philosophy to al comers& goers, for in those two ministries is their vocation limited. The other regular,& in respect they be religious, are confined into their cloisters, where for avoiding of confusion they are not permitted to read to any but of their own orders. But our Iesuites who give out themselves to be Religious persons,& in that quality do take three ordinary vo●es, and a fourth of supererogation, which is the superlative, do they observe this rule? No truly. What then? Forsooth their chambers are open to all children who are put to them for pensions, and there colleges to all vagabonds and scurme companions. If they mind to live after the maner of our Secular Regents, why do they take vpon them those vows? But if they publish themselves to be Friers, wherefore do they not contain themselves close& private in their Monasteries, as other Friers do? Or vpon what ground do they in their lectures dispense with themselves according to every object contrary to our ancient discipline? moreover, no Regents seculars are suffered to hold forms before they haue shewed some proof of their sufficiencies and capacities in public schools, 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 divinity, until they are gone forth Doctors in that faculty. Yet had we never any one of our Iesuites that stood to the examination of our university, either for the degree of mastership in Arts, or for his degree of Doctor in divinity. nevertheless, they who are a people scraped together from among all nations, do give licence to read, even in divinity. They term their college a Seminarie. And truly I will give them leave, for using it as they do, it is the ready way to bring in a Seminarie of heresy and impiety among vs. They haue not taken the degrees of Masters or Doctors( will some man say) because their society is not incorporate among vs. This answer is very weak: for the gate always was and is still open unto every man that list to pass through the examinations and trials of our university. Hitherto do I not meddle with their Religion, but with so much as concerneth the instruction of youth Bring in therefore this order among us, and you shall withall bring in all disorder, Chaos and confusion. Our university is composed of seculars and regulars. They must of force be either the one or the other, for we admit no middle sort. again, what outward mark do these new monks bear, whereby they may bee distinguished from all other men, but onely a clasp or hook at the top of their gowns: A most manifest token that as the fisherman with his hook covered with some bait taketh the fish: so these men, alluring us with faire promises are appointed to hook away al our goods, and to gorge themselves with our spoils. But peradventure I deal over rudely with you. No, I will accommodate myself unto you as quietly as I may, to the end that using you in that maner, yourselves may bee the first Iudges of your condemnation. For sith with so great facility as I haue said, you take vpon you to make laws and statutes, which afterward you may abrogate, even with the disaduowing of yourselves, according as your commodity& benefit may require, let us somewhat mitigate the rigour of this cause. Hitherto I haue qualified you as monks, showing that in that quality you are not to be suffered to live in your college as you do. now let us proceed to your abiurations. You tell me that you are ready to abiare this proud title, of the society of the ram of Jesus, according as you were enjoined. You tell me likewise that you demand neither the legacy of the Bishop of Clairmont, neither the college in quality of Friers, but as of simplo schollers, for so hath your advocate declared. A magnifical protestation, and worthy to be celebrated, if it be rightly understood, especially by me who find myself to be of a gross and dull capacity, and therfore I shall bowerie glad to resume& take it in hand again. You require then that the college which lately you called of the society of Jesus, and now of Clairmont, which within this little while was devoted to Friers, but at this day to schollers of your order, should be incorporated among us, you do also confess, that in quality of Friers ye can not hold it, for the very decree whereupon you establish the foundation of your cause, doth forbid you: let us therefore see I pray you what college it is that you speak of: yet truly you cannot deny, but that this college is a place erected by the late Bishop of Clairmont, with infinite wealth for those that haue made the same vow as your order do. First I demand whether this vow bee not in you a character that cannot bee blotted out. But admit it might be blotted out. If no we thinking still to keep the wealth that was bequeathed unto you, you would bee content to abjure both your vow and your Bull, yet should you in every respect go against your founders intent, who never ment to give so large a legacy, but onely in favour of those that vow and bind themselves to follow this Bull. Your Bull is your wife, who hath in short time brought you so large a dowry of infinite wealth and riches. now if you leave your wife, you must of necessity, as Marcus Aurelius said, restore the dowry. And do you in vain fight for a college wherein you haue no part? You must necessarily then confess yourselves to bee Friers, if not of the society of the name of Iesus, yet at the least comprised as well within the Popes Bull, as in the Testament of the founder of your college. Howbeit, if you bee such, then undoubtedly you can not bee incorporate among us, in respect of the reasons before alleged. It resteth therefore in your discretions my maisters, to weigh whether of the twain is most expedient for the common wealth: either that our university should be maintained in her ancient prerogatives against these new Monks composed of all pieces: either else to gratify thē in their statutes, full of danger& uncertainty to the prejudice of yours. For if in this disproportion of statutes, you will incorporate them among us, it can be no union, but an agreeing of the university with an arrogant Spaniard, with a mouse-eaten Italian, the first, the ancient and capital enemy, the other the perpetual slanderer of France: to bee brief, with a number of sophisters, who are crept in among us like fearful foxes to the end hereafter to reign over us like furious Lions. Our elders( for I am content to end this discourse with the ancient decree passed at Rome, against the new Rhetoricians) appoynted what they would haue their children to learn, and to what schools they should repair: but these new things that are now brought in contrary to the custom and manners of our elders, do neither please us, nor seem to bee right. This decree notwithstanding, the Rhetoricians, Maisters and teachers of inckhorne terms did by little and little get credite in Rome, and Rome by little and little lost her estate, according to the opinion of most politicians, and you my Maisters are to expect no less of these Iesuites except you pluck up even in the beginning, both the stalk and the roote.  
All that hitherto I haue spoken, doth principally concern the school& instruction of youth, which of itself is much, yet little in respect of that which I will hereafter enter into. Now will I touch the chief point, which is our religion. For if by their institution they do re-establish the estate of our church, then will I yield to comdemnation,& wish them to haue somewhat above law among vs. I forget what the ancient Canons haue decreed against al new orders of religion. They should be but flouers in my sense, because I see that notwithstanding those decrees, yet our church hath allowed many, and it were unseemly to envy the entry to this, in case our Church could receive any fruit thereby, although all novelties be of perilous consequence especially in our catholic Religion. But in this prese●● 〈◇〉 I am not so rash as of myself to interpose my iudgement. I will therefore haue recourse to our reverend faculty of divinity of Paris: the same is my aim, my refuge, and the franchise of that which I am now to say. The Court in the year 1554. finding itself sore laid unto by the importunities of these new Friers, who were the carriers of the bulls of Pope paul the third, in the year 1543. Also of Iulius the third, in the year 1550 returned their cause to this faculty, to the end to haue advice thereof. The faculty, after a mass of the holy Ghost, did thus interpose her decree,& that under a preamble of her du● submission to the holy sea. A matter which in respect of the necessity of my cause I will red at length.  
in the year of our Lord 1554. the first day of December, the most holy faculty of divinity of Paris, after a mass of the holy Ghost, as the maner is, celebrated in the Church of Sorbonne, was by oath assembled now the fourth time in the said college to determine vpon two bulls, which two most holy Lords, high Bishops, Paul, the third, and Iulius the third, are said to haue granted to those that seek to be known by the title of the society of Iesus: Which two bulls the Senate or Court of Parliament of Paris haue committed to the visitation and examination of the said faculty, their usher being sent to that end. Howbeit before the said faculty of divinity will begin to entreat of so great a matter and of such weight, all and every of our masters, publicly and with open mouth do profess that they will not determine, attempt or imagine any thing contrary to the power and authority of the chief Bishops, but rather all and every of them as children of obedience, as ever hitherto they haue acknowledged and confessed, so now they do sincerely, faithfully and voluntarily aclowledge and confess the Bishop of Rome to be Christ Jesus chief and universal Vicar and past or of the Church, to whom Christ hath given all fullness of power, to whom all maner of men ought to obey, whose decrees every one for himself is bound to reverence, defend and observe. But because all men, especially divines, ought to bee ready to give account to every one that demandeth it, of such things as pertain to faith, manners, or the edification of the Church, the said faculty hath thought good to satisfy the exigent and precept of the said Court.  
All the articles therefore of both the said bulls being often red over, repeated, and perfectly understood,& according to the greatness of the matter, many moneths, dayes and houres, after the usual maner, diligently discussed and examined, finally with one consent, yet with great reverence and humility, leaving the whole case to correction of the holy Sea, hath thus censured it.  
This new society peculiarly challenging to itself to be called by the name of Iesus, doth so licentiously and without any choice, admit all maner of persons, how wicked, lewd or infamous so ever, using no difference from secular Priests in their outward habit, in tonsure, saying their caconical hours privately, or singing them publicly in the Churches, in cloisters, or in silence, in choice of meate and dayes, in fasts and sundry other laws and ceremonies, whereby the states of Religions are distinguished and preserved, as being endowed with so many and so diverse privileges, indulgences and liberties, especially concerning the administration of the Sacraments of penance and the Eucharist, and that without difference of place or persons, in the office likewise of preaching, reading and teaching to the prejudice of the ordinaries and hierarchical order, to the prejudice of other Religions, yea and to the prejudice of Princes& temporal Lords, contrary to the privileges of universities, and finally to the great hurt of the people, it seemeth to violate all honesty of monastical religion, it weakeneth the studious, devout,& necessary exercise of al virtues, abstinences, ceremonies& austerity, yea& giveth occasion freely to slide back from other religions: it withdraweth also all obedience and subiection from ordinaries: it unjustly depriveth all Lords both temporal and spiritual of their rights: it bringeth in troubles into both governments: it stirreth up quarrels among the people,& induceth many strifes, disseations, contentions, emulations, rebellions, and sundry schisms. All these matters therefore, and many other, diligently weighed and examined, this society seemeth in matter of faith to be dangerous, in the peace of the Church troublesone, a subuerter of monastical religion, and to tend rather to destruction then to edification.  
This in effect was the censure of that great faculty. Then was there no speech of incorporating these Iesuites among us, neither did any man misdeeme that which we now see, so as it cannot be said, that being preoccupied by passion, they gave this advice. In time past it hath been seen that some particular persons haue barked against new orders of religions. One M. Wil. of S. Amour. M. John Pouilliar: one John Mehune: that cried out against the four orders of beggars, howbeit all their opinions were condemned. But what iudgement is this? The iudgement of a whole corporation& college. Of what college? Of the college of our famous faculty of divinity, by whose advice not only our kings, but the popes, and not the popes only, but also the general councils haue ordinarily been directed in matters concerning the estate of our christian faith: but peradventure the said faculty dealt herein tumultuously? no such matter. It was assembled at Sorbonne 4. several daies, there it took a solemn oath: it had, as is aforesaid, a mass of the holy Ghost. And truly there must needs be some great error in our jesuits, sith at the hands of so great personages, they received such an attaint, the like whereof was never given at the bringing in of any of all the other new orders of religion. And for my part I will never be ashamed to tie my conscience to the consciences of that reverend company,& with them to uphold that there was never 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 schismatical, and so consequently heretical. A heresy built by Jgnatius vpon ignorance of the antiquity of our church. nevertheless sith our faculty of divinity would not use those terms, no more will I yet will I say, that Ignatius brought into our Church as daungerous an heresy as ever did Martin Luther. They were both born within one centenarie of yeares, the one in the year 1483, the other in the year 1491. Both dispersed their sects, affirming that they referred their principles to our primitive church, thereby the more easily to draw the simplo people to their faction. And vpon that point sought the one utterly to abrogate the sea of Rome, and the other by a particular vow to yield more thereto then the generality of our Church did ever grant. Martin endeavoured to suppress shift, and canonical constitutions, long time and in all ancientie received. Contrariwise Ignatius not only alloweth them, but also as a great captain& standard bearer of our Church, would needs crave that he and his sectatours should administer the holy mysteries of penance& the altar. I am son to the Church of Rome, in the faith therof will I live and die, God forbid I should err in any one point, Yet do I aduow that Ignatius was no less partial and hurtful to our Religion then Luther. Yea and further, that his sect is more to bee feared then the other, because that timorous consciences so soon as they hear of Luther or Caluin, do immediately stand vpon their gard,& as in practise we say take heed of mistaking Contrariwise they do easily suffer themselves to be sur-prised and drunken with the poison of the Ignatians, as accounting them the chief protectors of our catholic Religion against the heretics, albeit they be in dead the first subuerters therof. I can properly compare them to the Iuy, which having taken hold of an old wall, do outwardly seem to uphold it,& yet doth inwardly undermine it. even such are our Ignatitians, who setting a face as they would uphold the Church of God, do bring it into decay, and at length which pull it down from the top to the bottom. Yet because my proposition may seem somewhat harsh to some ticklish minds, I do humbly beseech you my masters to suspend your judgements until you haue at large understood my reasons. True it is that Ignatius as yet not knowing one Latin word, to himself promising that in time he might become capable thereof, being trained onely in the reading of the golden Legend, determined to give over warfare, and to marry himself to a new kind of life, which was, as he said, so near at he might to imitate the steps of our saviour Iesus Christ, and therefore he entitled himself jesuit. Inasmuch therefore as he understood that the Apostles were the first trumpets of our Gospel, namely, that they had administered the holy Sacrament of Communion, before the which penance and Confession should be forerunners, he would needs 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. brave promises truly. Vpon this imagination in the year 1523, he fell at the feet of pope Adrian the sixth: In the year 1524. he entred into the study of grammar for the space of four whole yeares, howe he profited I know not, but well I wote that in the year 1528, he came to this city of Paris to study philosophy, until the year 1537. and then he shut up his study, for he employed the rest of his life in traveling into diverse countreys, for the propagating of his society, until that finally he settled his habitation in Rome, where he deceased in the year 1556 Yet must you not think that albeit he was ignorant when he began to study in this city, and that his sect was neither allowed nor authorised in Rome, that therfore either he or his did surcease the exercise of his Religion in this city, and that did ourselves see in our young dayes in the chapel that standeth in the first Court of our Charterhouse, where the priestes that were his followers having sung their Masses, did every sunday shrive and housell such as came before them. moreover, Ignatius seeing that neither at Rome, neither else where, the superiors of our Church could find any taste in his doctrine, he made a particular vow in favour of the Pope, which was not common with any other Christians, and all to curry favour with him: for to tell you the truth, albeit he was so ignorant, yet will I prove unto you that he was one of the wisest of our time. Thus may you in few words see the propositions, causes, time and foundation of this holy society. Suffer me therefore, I beseech you my maisters, to make such a commentary as well vpon this hyst●rie, as vpon the determination of our Sorbonne, as the duty of my conscience doth command me: For I hope to show you that this sect throughout all the propositions thereof, do bring forth nothing but division between the Christian and the jesuit, between the Pope and the Ordinaries, between all other monks and themselves, and finally that tolerating them, no Prince nor potentate shall be able to assure his estate against their attempts. I haue already said, and it is most true, that this sect was built vpon the ignorance of Ignatius, now will I add that it hath since been maintained by the pride and arrogancy of his sectaries.  
I will begin with the quality that they challenge, and then will I come to their propositions. First in the midst of us Christians, they qualify themselves jesuits, Good God, do they not herein condemn the Apostles? Those great and holy fathers were so happy as to be honoured with the visible sight of our Lord Iesus Christ, daily to participate in his holy exhortations,& after his ascension into heaven to receive from him his holy spirit: yet knowing with what humility they were to honour that great and triumphant name of Jesus, they never durst presume to name themselves Iesuites, but only Christians, which was first done in the City of Antioch, and that by a general consent. Afterward the affairs of our Religion did so bear themselves, that even as in Rome the Popes never took vpon them the name of Saint Peter, in respect of the honour and reverence they bare to their head: so throughout all our christianity, there was never Christian baptized by the name of Iesus, For our old fathers did well consider howe blasphemous it was to attribute to the creature the name that is due to the only creator and saviour of mankind. You therefore Jgnatians are to confess that ye blaspheme against the honor of God, in that you entitle yourselves Iesuites: yea but we never take the name of Iesus, will ye say, but onely of Iesuites, so to give the world to understand that we are followers of Iesus. What? were the Apostles and the disciples of our Lord, and such as immediately succeeded after them, to be brief, all the good old fathers of our primitive Church any less of followers of him then you? that now by a particular privilege you should borrow that title, rather then they? moreover I would gladly know whether we that do not bind ourselves to your arrogant superstition be excluded from the society of our lord Iesus Christ? Yet my masters, think not that they haue been 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 jealous both of his name, and of the prerogative of his Disciples, that when certain ambitious heretics, either through too great presumption, or too gross ignorance, wo●ld needs arrogate to themselves the names of Iesuite or Apostle, suffered their enterprise of itself to come to nought. In the year 1262. there arose in the town of Syena, a sect of ignorant people, who having nothing belonging to Iesus, but onely his bare name continually in their mouths, would needs bee called Iesuites. Volateran sheweth us that there were other that name themselves the followers of Saint saviour. Eusebius saith that in old time there was one Manes the author of the heresy of the sect called Maniches, who to the end to counterfeit the power of our lord, walked always accompanied with twelve Apostles. Saint Bernard telleth us, that in his dayes there sprung up a sort of vagrant people, that caused themselves to bee called the company of the Apostles. But what is become of all these arrogant sects? God having given them over into a reprobate sense, hath also swallowed them up. Neither are wee to expect any better success of these notwithstanding whatsoever wifedome they seem to bring for their support.  
The first point therfore in our Iesuites, is blasphemy that they commit against the honor of God. For in respect of us, we aclowledge ourselves to bee Christians, millitant in this inferior world under the banner and slandard of our great captain Iesus Christ. If any man ask what our parents are, What is our name, who we are. To all this wee will answer as did in old time a worthy Deacon name Sanctus, when he was lead to execution in the city of lions, namely that wee are the children of Christians, that our name is Christian, extract of a country of christendom. As not acknowledging Iesus without Christ, neither Christ without Iesus, even after the maner of our ancient fathers. truly were it but for the name of Iesuite, which you my maisters haue so ambiciously appropriated to yourselves, and so often promised to abjure in this realm of France,( whrein you never kept promise) yet do you deserve the same punishment whereto Jgnatius the bishop in old time condemned the Priscillianists, I mean to bee put to some shameful death. So much for the name.  
Now let us 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 go beyond them, that is, They would also train up youth in good literature. But when began he to fulfil his promise? even when himself could hardly writ: for it is very certain, and his Disciples do agree, that he began to study grammar about the 33. year of his age: and as for divinity he never could find time to study the same, neither can we see any one book of his making that he hath left to the posterity. Yet can I excuse these two brave promises: they were but baits to entrap vs. But what excuse can we find for that he took authority vpon him of himself and his Disciples that were no priests, to administer the holy mysteries both of penance and the altar, even in quality of religious persons. Was that the way to reduce things to the primitive order of our Church? Or not rather to bring in a new disorder and confusion? Did first the Apostles, and then their Disciples take this course? Say the Apostles lived thus, therefore is it lawful for you to haue so. No I deny it, but contrariwise, sith they so lived whose successors you are not, but rather the Bishops from whom you challenge 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 us, I pray you, open our eyes. every good and faithful catholic ought to embrace the Sacrament of the altar and Confession, but in such maner as our Church hath allowed them, that is to say, under the authority of our Bishops and Curates, to whom onely the administration doth appertain. Who so separateth himself from this proposition, he planteth a schism and division in our Church. And because your error proceedeth only of an ambitious ignorance, to the end to take away the vail from before the eyes of your favourers, 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 choose about him his twelve Apostles, after him to preach his holy word throughout the world. Afterward he being ascended into heaven, and having printed in them the character of his holy spirit, they by a common devotion shared out the world among them: but being unable alone to furnish out this great enterprise, they were compelled under them in diverse provinces to constitute other virtuous personages, who after they had received the imposition of their hands, did till and cherish our Religion. These men were termed Bishops, under whom also in process of time in towns, boroughs and villages, were constituted Priests, whom we call Curates: unto 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 diverse orders of Monasteries in the behalf of such as vpon a particular devotion, would needs both in habit, habitation and manners separate themselves from the common custom: But withall I am not ignorant that at their entry they were so far from administration of the Sacraments, that in dead they were not accounted of the body of the clergy. The calling of the clergy said Hierom to Heliodorus, is one, of the Monks another. The clergy feed the sheep, I am fed. again, No man can both discharge the ecclesiastical functions, and persist orderly in his monastical trade. Yea these good old fathers did take the one to be so distinct from the other, that when a monk was called to the ecclesiastical ministery, they forced him to give over his monastery. And contrariwise, the clerk vowing himself to a monastery, lost his degree among the clergy. And to be brief, I will sand you to that great Saint Hierom, who writing to Pauline of the institution of a monk, saith. if thou wilt exercise the office of a Priest: If peradventure the work or honor of a bishopric doth delight thee: live in cities and castles, and make the salvation of others a gain to thine own soul. But if thou dost covet to be as thou art called, a monk, that is, a solitary person, what dost thou in cities which are not the habitations of sole persons but of multitudes? again, Let Bishops and Priests take example by the Apostles and apostolical persons, but let us behold the princes of our purpose, The Paules, the Antonyes, the Iulians, the Hilarions, the Macaries, &c. If your Author had been but meanly trained in the antiquity of our Religion, he should haue found that for him being a friar, after the imitation of the Apostles to minister the holy Sacraments, even in the towns,& appareled in a habit that hath no community with the monkish weed, was not to Apostolize, but to apostatise. I know well enough( for I will not wrongfully slatter my cause, but do take God to witness, that I stomach you no further, then as I find you to be disturbers of the ecclesiastical estate) I know, I say, that course of yeares tolerated monks to become Priests, and to shrive each other, as also to intercommunicate, but not to exercise those functions and mysteries over any other people, but that contrariwise in the council of Calcedon, all monks that took any other course were accursed, which order the great Jnnocent the third also did observe. I know likewise and will confess, that since the time of our good Saint Lewis, the four orders of begging Friers were suffered to shrive Yet in our Church did they never dispense with Monks or Friers, to administer the holy Sacrament of the altar without the express consent of the Bishop or Curate in their charges. Yea the ancient French men were so strict observers of this rule, that they would not allow any man to hear the mass of a Curat, unless he were his own parishioner, neither one Curate to say mass in anothers parish. Consider therefore whether you do in deed follow the steps of our saviour Iesus Christ: you who by a new institution do disturb the whole hierarchical order of his Church: you who being professed Friers, do take vpon you the ministery of our Bishops, you that are the perturbers of monastical discipline in that you wander as Priests among us without any distinction of habit or censure. But why should not you confounded all order, sith in your souls you scorn the prayers that we power forth to God in our Churches, wherein our predecessors established the quire for the Priests, and the body for the people? but you as bearing no heart to the service of God, haue banished the quire out of your Churches, as thinking it an injury to your institution to conform yourselves to the piety and general discipline of our Church. Howbeit I perceive that for a buckler against this venue, you will tel me that by the Romish bulls you are permitted in quality of monks to administer the holy my steries of penance and of the altar, also to trot up and down the world in habit of Seculars. Well, so often as you so say, so often do you seek to sow schism& division between the French Church, and the Church of Rome. In France we acknowledge the pope to be head and primate of the catholic and universal Church, as being successor to S. Peter, whom our Lord vouchsafed particularly to favor above al his other Apostles: yet with this reasonable qualification, that he shall not enterprise any thing in France to the prejudice 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 common wealth of Rome against the Consuls, restrained every man within the limits of his duty,( a course whereby the state was long preserved) even so hath this course benefited our Christian common wealth. A privilege purchased for us, not within a few hundred yeares, but even from the very cradle of our religion. By this course do we in Euseb. see the clergy of Lions modestly admonish pope Eleutherius to yield to reason, and not to separate himself from the communion of other churches, as before he had done. By this was pope Victor( when he had excommunicated the Bishops of the East, because they dissented from him in some ceremonies concerning the celibration of Easter) not onely admonished, but even sharply reproved by Irineus bishop of lions for bringing such a division into the church. By this did our great S. Martin, bishop of Tours, reprove the pope that favoured the opinion of certain Ignatians of those daies. Neither is it to bee misliked, that by this our faculty of divinity now interpose her advice against these new Ignatians, notwithstanding they haue both seen and considered of the bulls both of Pope paul, and pope Julius. These be the liberties& privileges of our French church, whereof first our kings, next this court of Parliament,& lastly the university of Paris are protectors:& so far are we from being by these liberties& privileges others toward the church of Rome then we ought to be, that contrariwise it proceedeth of abundance of humility and obedience, that wee call them privileges: considering that this liberty so famous among us, is no other but a relation to common and ordinary equity, also that whatsoever was encroached vpon the same was extraordinary. Also in respect hereof haue every one by a common consent agreed to call our Archbishops& bishops Ordinaries. It is not lawful for curates to administer the holy Sacrament of the altar 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 provinces? What else may this be then to make them superin endents over the Bishops, by granting them larger liberties thē to the Bishops? To sow tares among our Christianity, and in lieu of reducing things to their first estate, even utterly to subvert 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, even you that are the protectors of the liberties of our French church. Yea even themselves do yield to condemnation by a still remorse of their consciences, in that in their petition wherein with a faire show of glozing words they do promise that they purpose not to attend to the administration of the holy Sacraments, neither to take vpon them any thing to the detriment of the Bishops and curates. But now to you my Maisters the Jgnatians, I would wet of you whether you, who at this day are not past five or six in this town,& yet seek under the pretence of a college to procure passage for your religion, may without your superior and general, either without any general assembly of your order, make this protestation. Your promise is belike captious to entangle us in your snares, otherwise what do you now promise that you haue not promised before? or that hath not by our Prelates been enjoined unto you at the assembly at Poyssy?& yet haue you kept your word with us? Truly albeit you should weigh the best point of your Religion with the counterpoise of the commodity, also that to that effect you should according to the occurrences, husband your yea and your nay, yet durst you not bee so impudent as to deny but that since that great assembly, you haue admitted an infinite number of persons both to the Sacrament of the altar, and to Confession. Sith therefore even at your first coming you haue played us false, never think it strange that we will none of your fellowship, of yours( I say) whom we can not think to be good or loyal merchants.  
Now will 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 themselves onely to three vows, poverty, chastity, and obedience to their superiors: these men do add a fourth as a surplusage, that is to say, to aclowledge the Pope above all other dignities. I would gladly know of thee which of all us catholics do not aclowledge as much. What needed this new vow? surely there is some hidden mystery that all the world seeth not. I will tel you my Masters, never think that this vow is any idle matter, and to no purpose, as it would bee, if they ment to make like use of it as wee do. What do they therefore aclowledge in this vow? These be new vassals that do grant the Pope such authority over us all, that he may do whatsoever he list: That without entering into the closet of his cogitations we must obey him in al things: That without controlment he may abase the authority, not onely of all other prelates, but also of Emperours, kings, and monarchs. That it is lawful for him of his absolute authority to transfer kingdoms from one family to another. To be brief, that if the Pope command them to do any thing, they are bound without taking any notice of the cause to obey him. A proposition which they so firmly do hold, that their father Jgnatius used in his common speech to say, that if the Pope in the midst of a storm or tempest, should command him to go a board a ship without Pilot, Mast, tackle, sails or rudder, he would not deny him, because of his particular vow which bound him. What then? If we be no partakers of that vow, are we not the true children of the Pope, or of the Church of Rome? Was there ever a more daungerous proposition, or that might breed greater mischifes then this? Such hath been our mishap, that for these two or three yeares last past, wee haue been at civil warres in the midst of this France under 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 authority of our catholic Church, wherein was in deed comprised the dignity of the holy sea, yet not in such sort as our Iesuites would figure it unto vs. But what will become of this hereafter? Forsooth wee shall see a civil war levied in one selfe Church between the Papist that is the Iesuite and the true French catholic. And wherefore then? Because wee are of another belief. For in this France, we do aclowledge the Pope to bee head and principal of our universal Church, withall honor and devotion: yet so that he is subject to the decrees of general and ecumenical councils. That he can enterprise nothing against our realm, or the majesty of our kings, neither against the authority of the decrees of this Court, neither also to the prejudice of all our Diocesans within their bounds and limits. And are we the worse catholics for this? Nay contrariwise our kings haue in all antiquity been entitled, Most Christian, and in Rome are accounted our holy fathers eldest sons. In saying the pope is subject to general councils, do I say amiss? The greatest divine that ever wee had in France, was master John Gerson, who flourished in the time of Charles the sixth. Among his works we find one bearing this title, De a●●ser ibilitare Papaeab ecclesia. Not because he thought it good to suppress the popes authority in our church as some Lucian in our time would fain suggest: But because he doth expressly teach, that it resteth in the power of a general council to set the Pope besides his seat& to place another for the relief of the affairs of our catholic church even as it was put in practise in the council of Constance and Basil. Where I say that the pope can ●nterprize nothing in prejudice of the rights of our Ordinaries in their Dioces, am I not therein born out by our pragmatical sanction, the perfect guide of our Ecclesiastical discipline? I haue red in the writings of a friar of the order of Clugry name Glaber Rodulphus, who lived in the dayes of Robert the son of Capel, that a county of Anion went about to build a church near to the city of Tours to the honour of the Cherubims and Seraphims. This man had greatly oppressed his people with taxes and tallages, and thought through building this Church to reconcile himself for all his faults, with God. he entreated the Bishop of Tours to vouchsafe to dedicate this Church: But he refused him, until he had restored to the poor so much as he had tyrannously wrested from them. Vpon this refusal, he made his repair to Rome to the pope, who sent a Legate to celebrate this dedication, which all the Bishops of France found to be very strange. For notwithstanding( saith this friar) there be greater reverence given to the Church of Rome in respect of the dignity of the apostolic sea, then to any other throughout the world, yet is it not lawful for him in any thing to transgress the tenor of canonical government: Foras every Bishop of the catholic Church and husband to his own sea, doth uniformly bear the shape of our saviour, so generally it is not m●ete that any should execute any thing in the diocese of another Bishop. When I tell you that in our France we suffer not the Pope to assume any authority that may touch the majesty of our kings, either to give our realm for a pray to the first foreign prince that were able to compass it, yet is this no new doctrine that I teach in France. even in the time of Charles the sixth, under whose reign no heretic made any question of the primacy and greatness of Rome did Master Raoul de Presle master of Requests of the kings house make a book, wherein expressly he aduowed that it was an erroneous proposition to say, that the king of France, or his realm, should bee subject to the pope in matters concerning temporal affairs. In the time of Charles the seventh was Vergers dream compiled, which was afterwards translated into latin, wherein the Gentleman and the Cleargie-man talking of this argument, do in the end conclude, that wee are to aclowledge the Pope, not in such fullness of grace, as our Lord Iesus Christ had when he was ascended into heaven, and whereto this verse of david had relation. The Earthis the lords, and the fullness thereof, but such as he vouchsafed to give himself when he put on our human shape, to be unto us a mirror and example of humility, because he made himself the Melchisedech of our Church, but not to command over the Dominions of kings and sovereign princes: for vpon that occasion he taught his Apostles to pay to the roman Emperour the tribute and honour that was to him due. As also being before his Iudges he confessed that his kingdom was not of this world. Likewise, to bee brief, being requested by some to bee a judge and arbitrator in their partitions, he answered them freely, that God his father had not sent him for that purpose. These be the regular and caconical propositions that we hold in this France, yet are wee not therefore reputed heretics: Notwithstanding they like not such as are brought up in the Court of Rome. For their principles do import, that in the Popes bosom as in a great treasury are enclosed all power both spiritual and temporal. That he may command not only Bishops, but also Emperours and Kings. That he may transfer kingdoms from one to another, and bring them into plain interdiction. What, if the calamity of our time should return us another Boniface the eight, who would censure our king, and proclaim a Croisado against France, in favour of an unlawful King and a stranger having these new Vassals of the Papault among you, shall you not haue so many professed enemies in your bosom, who by their preachings shall suborn the simplo people against our estate? What shall hereafter become of our ancient appeals to the next general council? What shall we do with our appeals as of abuse, the chief sinews of our common wealth without scandal against such endue enterprises as may be wrought in the Court of Rome? In the reign of Charles the sixth, Pope Benedict the 11. deleagued into this Court of Parliament the Archdeacon of Narbone laden with bulls, wherein he censured the king and his whole realm. The Parliament returned them to our university, who declared them to be schismatical, and by a decree bearing date the 19. of May 1408, it was ordained that his bulls should be publicly defaced, also that the Archdeacon with them hanged about his neck, should make an honourable amends, which done he should be drawn vpon an hurdle to the walls where he should bee pilloried. A decree that was executed according to the form and tenor thereof. May wee hereafter make any use of this privilege so long as the Iesuites shall inhabit our town? We shall be divided into factions, some in the ears of the people taking part with the pope, others with the king. In the old time charlemagne by an express decree prohibited his subiects from becoming monks without his permission, alleging that it was even loss of so many men, who thenceforth would not take arms in his defence. If he should return now into this inferior world, what would he say, when in the heart of his realm he should see at the charges of France, men hired and waged to arm themselves against him& his? I speak not for France onely, but I speak also for all other kingdoms and common wealths. Bring in these masters of ours, and you shal establish so many enemies in case the pope list to levy war against you I will prognosticate no harm from the holy Sea, yet in matter of estate we are for the assurance of all to fear all. Do not the histories make mention of the furious reuenge that Hildebrand called Gregory the 7, took of the poor Emperour henry the fourth, when not content to put him from his crown, he would needs haue it performed by the purchase of his own son, and still prosecuted his malice even after his death, in causing his body to bee taken out of the holy ground? red we not that one Pope Alexander trampled vpon the Emperor Friderick when he came kneeling at his feet to be reconciled with him? Indeed we haue had no such foils in Erance, because our propositions and principles haue preserved us, yet may wee say that wee had to our capital enemies Boniface the 8, Iulius the 2, and Julius the 3. Let us not therefore tarry until we fall into such inconveniences. The best is wisely to prevent diseases, least when they be come vpon us, we be forced to say, I thought not of it.  
I know that such as either vpon some curious mind, or through want of foresight, do look but superficially into matters, will tell me that wee shall not need to fear any inconvenience at their hands, considering the simplicity wherein they bear themselves& which they use among vs. Why, so might simplo women pled for them. Howbeit my masters I beseech you consider with what simplicity they haue proceeded in their actions: for, for my part I do not measure their simplicity neither by the clasp of their gown, neither by their outward hypocritical gestures: but by that that I find to bee underneath the same. Neither can I discover 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.  
having thus discoursed vpon their vow of obedience, let us now, if you please a little examine their vow of poverty Call you it simplicity to make as Friers a vow of poverty, both in general and in particular, and yet immediately by means of a college to be permitted to enjoy lands and possessions? Is not this a sophistry whereby not only you surprise your people, but also do make a scorn of God? Oh the brave Cincinats who will not haue any goods as Friers, yet will command over them that haue any I beseech you tell me, when did any man see you beg since you had this large legacy, that your bishop of Cairmont gave 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 italy, yet in France it is requisite you should bee fed with some material food, as Bousers and Colligiates. Whereof but of the goods of the college haue your Congordan and four or five others of your sequel that term themselves of the great vow binfed? And yet I must term your sect simplicity, wherein I see nothing but subtlety. I will never do it, it shall never pass my sight, neither will I wink at it, but will lay it open to a whole Nation. But because I will not stand upon this point onely, let us proceed to the rest of your laws. By your bulls you promise to red freely. Goodly words, for as the scripture saith, No man goeth a warfare at his own charges. And truly this promise is of such eficacie to win the hearts of a poor and foolish communaitie, that myself at the first view of your cause was almost surprised. But having a while discoursed within myself, and considered that even at your first coming into France, when you sought to haue been received and authorised 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 company was never moved so to do, but vpon some great and urgent occasion. Then having entred into the view of all that had passed, withal that when you came into the town to red and form your order which was some 10. or 11. yeares since, you were as poor as poverty itself, and yet now that there is no company or college richer then yours, I began to smell out your deceit, and with Martiall to say, Who can call thy deceits gifts. Must I term it liberality, that you take not a penny for the entry into your college, and yet in ten yeares your wealth is amounted to a hundred thousand crownes? Which college throughout our university is in two hundred yeares grown to the like wealth? And yet do you perform any thing more then what hath been before you and still is performed by the kings professors even at this day? Call you it liberality not to bee content with twenty or thirty crownes for a childes pension, but you must needs yearly exact fourscore, or an hundred? Call you it liberality to take neither penny nor halfepenie for the examining of a mans conscience in shrift, and yet to wrest from him in four me of a free gift, silver vessels, with other precious gifts not now to bee spoken of in this place? After this maner is the soldier liberal, when by honest promises he draweth his enemy into his ambushes where he maketh pitiful slaughter of him. After this maner is the thief liberal, when with faire semblance he rideth the poor passenger until he hath gotten him al the advantage, and then miserable depriveth him both of life and goods. In this sort is the fisherman liberal, when he giveth to the large sea a little worm whereby to got a great fish. Thus is your liberality far worse and more daungerous, then if with open throat you should cry throughout the town 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 public pilferie, to the redressing whereof, it is requisite that the discreet Magistrate should put his hand. These good men( they will think that I mock) that say that they will possess no goods, neither in particular nor common, will nevertheless red for nothing: but where shall they find this charity printed throughout all the holy Scripture, and considering that in diverse places mere formal, wee are admonished that the workman is worthy of his hire. again, that he that serveth the altar should live of the altar. You are therefore either greater then he whose name ye do borrow, either else common coseners( this word must needs escape my lips) when you publish your liberality to be free: for this liberality proceedeth but from the same foundation with your vow of poverty. And therefore here I may say as a Poet of our time once said. When you give words you give your goods, for it is your custom to deceive. And, when you give words, you give nothing but your own. moreover my masters you do not consider of what importance it is unto France that they haue not the bringing up of your children: For they red to them some books of humanity and philosophy, but withall they do instruct them likewise in all propositions repugnant to the Hierarchical order both of our religion& estate,& in few words they make of thē a nursery of young plants to become the kings enemies as occasion shal fall out. Such as are conversant in the history of italy do know ha● the 3. young men that slue lodovic the last D. of M●● in the midst of doom, were never thereto induced, but by the lessons of their master, who commonly preached nothing unto them, but how meritorious and commendable a matter it was to murder a tyrant. The first opinions that they plant in the minds of young men do at the beginning delight them, as having no fairer objects thē their schoolmasters,& the same afterward do take deep roote within them, besides that it will be also an easy matter for them, having them thus with them, afterward to transplant them into their own order maugre their parchts. Which if it come to pass, then shall you bring into your houses the just punishment of your follies. And there is no monk but would gladly draw to his bent so many as shall present themselves unto him. A matter nevertheless which cannot so easily bee compassed in other Monasteries, where the Friers do live separate from the rest of the people.  
By the premises may the court easily understand that this sect is a mere illusion, sprung up to the subversion and desolation as well of the ecclesiastical as politic estate in case we consider their names and vows with the exercise of their superstition. Yet let us not stand vpon this, neither penetrate so deep into the secrets of their ministries, which they would be loathe should be revealed to every man. But for that in the ears of simplo women, they sound nothing but their devotion, which they fasten to the collers of their gowns with a clasp or a point, let us yet consider, I pray you whether in effect we shall find them to be such as they give out in words. Wee haue the Benedictines, Bernardines, Domimcans, Pranciscans, and other like orders. At the very original of their professions, their founders were of so holy life, that by common consent of the church they were registered in the calendar of Saints. This was the cause that many, it duced by their good hues; became willing to be their followers. peradventure wee may find 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 far pass you, as you do pass you, as you do pass the simplo artificers. It was master Wil. Postel. We heard him preach, red and writ. He had a long cassock down to the mid-legge, his long gown with a clasp, his hat bishop-like, in all his actions accompanied with a pale and withered countenance, which imported a wonderful austerity: he celebrated mass with many strict ceremonies not usual in our Church. In the mean time, what did he bring us? A mother Ione, an impiety, an heresy the most detestable that was ever heard of since the coming of our saviour Jesu. Christ. The A●rians, the Donatists, the Pelagians, never came near it. Where preached he? not in mountaines and desert places where men use to plant new religions, but even in the midst of France, in this city of Paris. Of what order was he? Of this renerend society of Jesus. Now truly if your society 〈◇〉 such monsters: if it engender 〈◇〉 so damnable effects, God 〈◇〉 that ever we should follow such a society of Jesus. But if you wish me to extend my plea to some higher argument. Haue we not known another of yours, yea even one of greatest account among you, who for the space of fourteen whole yeares, counterfeited all austerity under the cloak of you hypocrisy, and took vpon him the name, not onely of a Iesuite, but also of a Thea●ine? In the end when he had compassed all his affairs, what brought he? peradventure some peace and general union throughout our christendom? Alas no, but a war the most wretched and strange that ever was heard of. And to say the truth, after that he had sent us into France a soldier masked under the habit of a cardinal, to bring us a sword, we never had in this France but all sorts of mischiefs and calamities. And whom may we thank for it, but even this half Iesuite. I will not seek any far examples, neither go out of the walls of their college. Within these two moneths your Metaphisition Maldonat in one of his lessons, went about by natural reasons to prove that there was a God, and in another by the same reasons, that there was none. To frame his yea and nay vpon so worthy an argument? I would fain know now, whether there was more impiety& transcendence in the first lecture, or in the second? These in effect are the holy mysteries wherein you shine among the people: these are the goodly seeds that you sow among vs. Being therfore already certified of the fruit that your sect yeeldeth, by the familiar examples that present themselves to our view, should we now receive you among us in this incompatibility of governments that rest between you and us? In this public profession that is repugnant to our christianity,& the greatness of our prince? No, we cannot, nor we may not, for if wee should so do, we might think ourselves guilty of treason against God and man.  
Now my masters that you haue at large heard al the reasons whereby wee take ourselves 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 advocates in matter of weight, and for ornament, usually began their pleas with Theames taken out of the holy scripture like as our preachers now do. Of these there was one vere solemn, if I be not deceived, pleaded in the time of Charles the sixth for our university, wherein the advocate that spake for us, began with this verse: it is thou that shalt restore mine inheritance unto 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 us in them, that is, in our privileges, franchises and liberties. The cause now in question hath not so great respect to the body of our university, as to the interest of us and our children, and generally of all our posterity. I doubt not but the plaintiffs to the end to insinuate themselves among us, do colour their actions with sweet words and faire outward pretences. As in dead what sect is there that was not always accompanied with the like hypocrisy when it sought to be planted, and to inhabit in any place? hypocrisy is the staff that maketh a bridge to all new opinions, and that afterward granteth it passage and giveth it sure access among simplo women. That wretched Emperor Julian the Apostate, did he not in his young daies become a monk, accompanying the tenor of his life with works of charity? But when he had attained his purposes there was never man that procured so much mischief against our christendom as he. It is therefore the duty of a wise Magistrate never to bee moved with the outward show of any thing: but rather he ought to search matters to the quick, to prevent inconveniences, and to encroach vpon things to come by the relation and discourse of such as are passed. There is none of us but doth remember, neither can we remember but with grief, what mischiefs& calamities we haue lately encurred through diversity of religions that occupy our senses: I beseech you my masters look vpon that that is past,& vouchsafe to apply your instructions to the profit of the common wealth and the edifying of yourselves. It is most certain that there was never partiality in our christendom, which brought not forth a third sect, or rather some monster much more daungerous and damnable then the partiality itself. In this maner through the dissension and repugnances between the Homoussion and Omioussion did mohammed take occasion to frame his detestable sect vpon a form of neutrality. With like discourse in our time upon the division between the catholic and the Lutheran did the Anabaptists bring in their cursed heresy which since bread so many mischiefs and calamities throughout all germany. And for my part I cannot think otherwise but that by the like policy will the Iesuites now bring forth their increase in France with the ruins of both religions, and then what the event will be, their entry, their practices, their vows and their professions may sufficiently assure vs.  
They red among us, and yet none of them that haue put forth themselves to open their lessons, did ever pass by the degrees of bachelor, Licentiate, Master, or Doctor. They give out that they make a vow of poverty both general and perriculer, as did in old time the four orders of begging Friers: this notwithstanding, you see them wallow in wealth. They administer the holy mysteries, both of penance and of the altar, in all places where they list, yet are they neither Bishops nor Curates. They give out that they bee Friers, and in that quality do make four vows, yet be they appareled among us as priests and lay persons. They celebrate the divine service in their Churches, yet haue they thence banished the quires, the ancient institution of all our Churches. They deal with shrift, yet in shriuing they teach those that for their offences are condemned to die, that they are not bound to reveal their sins to the Magistrate, so long as they haue confessed them to a priest, but rather that they may freely deny them. They make a particular vow to the pope, by consequence declaring us to be none of his children for want of the same vow: besides that by making thereof they subvert all the ancient catholic propositions of our France. To conclude, they term themselves to be in dead of the society of Iesus, wherefro they do underhand debar us, if we be not their followers. You my masters do see all this, and seeing it do tolerate 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 christendom.  
If all these exhortations cannot move you, then do we( to conclude our plea) take God to witness, and protest before the whole world, that wee haue not omitted any part of our duty, to the end that if things fall out otherwise then well, yet at the least the posterity may know that this age hath not been unprovided of men, who a far 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 university of Paris is the chiefest in France, yea or in the whole world, so was it never weary, 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 majesty of our prince, and lastly for the peace and tranquilitie of our own estate.  
FINIS.