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

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

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

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

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

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

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