The
Conclusion
of
the
Divine
Professors
at
Paris
in
their
ordinary
Convocation
,
held
Decemb.
1.
1554.
THe
first
day
of
December
,
Anno
Dom.
1554.
The
sacred
faculty
of
Theology
at
Paris
,
having
heard
the
Mass
of
the
Holy
Ghost
solemnly
sung
in
the
Chappel
of
the
Colledge
of
Sorbon
,
was
then
the
fourth
time
assembled
by
oath
,
to
determine
of
two
Bulls
,
said
to
have
been
granted
by
two
Popes
,
Paul
3.
and
Iulius
the
3.
unto
those
who
affect
the
name
of
the
Society
of
Iesus
,
which
Bulls
,
the
Parliament
of
Paris
by
their
Usher
sent
on
purpose
,
committed
to
the
view
and
examination
of
the
said
faculty
,
the
tenour
whereof
followeth
:
And
first
of
the
Bull
of
Paul
3.
Then
of
the
Bull
of
Iul.
3.
But
before
this
Faculty
would
begin
to
treat
of
a
matter
of
so
great
weight
,
all
,
and
singular
the
Masters
thereof
made
open
&
publick
profession
that
they
would
not
think
,
much
less
,
decree
or
attempt
any
thing
against
the
Authority
and
Power
of
the
Pope
;
but
as
they
and
every
of
them
,
as
obedient
Children
have
always
acknowledged
and
confessed
,
so
they
now
do
sincerely
,
faithfully
and
willingly
acknowledge
and
confess
the
Bishop
of
Rome
Soveraign
Vicar
of
Jesus
Christ
,
and
Universal
Pastor
of
the
Church
,
to
whom
Christ
gave
the
fulness
of
Power
,
whom
all
persons
of
either
Sex
are
bound
to
obey
,
to
reverence
his
Decrees
,
and
every
one
in
his
place
ought
to
defend
and
observe
:
But
forasmuch
as
all
men
,
especially
Divines
ought
to
be
ready
to
give
satisfaction
to
every
one
that
demands
it
in
matters
relating
to
the
Faith
,
manners
and
edifying
of
the
Church
,
the
said
faculty
held
themselves
obliged
to
satisfie
the
demand
,
command
and
request
of
the
said
Court
.
Therefore
,
all
the
Articles
of
both
Bulls
having
been
often
read
,
repeated
and
understood
,
and
according
to
the
greatness
of
the
subject
,
many
months
,
days
and
hours
,
solemnly
and
most
diligently
discussed
and
examined
,
the
said
faculty
,
with
unanimous
consent
,
but
deepest
reverence
and
humility
leaving
the
whole
matter
to
the
correction
of
the
Apostolick
See
,
then
at
length
past
this
judgement
.
This
new
Society
claiming
peculiarly
to
it self
an
unusuall
appellation
of
the
Name
of
Iesus
,
so
licentiously
and
promiscuously
admitting
any
persons
th●ugh
wicked
,
lawless
and
infamous
,
differing
nothing
from
secular
persons
in
outward
habit
,
in
censure
,
in
saying
privately
,
or
singing
publickly
in
the
Church
the
Canonical
h●ures
,
in
Cloysters
and
Silence
,
in
choyce
of
meats
and
of
dayes
,
in
Fasts
and
other
various
Lawes
and
Ceremonies
,
whereby
the
States
of
Religion
are
distinguished
and
preserved
;
having
so
many
and
various
privileges
,
indulgences
,
and
liberties
granted
it
,
especially
in
the
administration
of
the
Sacrament
,
of
Penance
and
the
Eucharist
,
and
that
without
difference
of
places
or
persons
,
and
also
in
the
office
of
preaching
,
reading
and
teaching
,
in
prejudice
of
the
Ordinaries
and
Hierarchical
Order
,
and
in
prejudice
of
other
▪
Orders
of
Religion
,
yea
of
Princes
and
Temporal
Lords
against
the
privileges
of
Vniversities
;
Lastly
,
to
the
great
gri●vance
of
the
People
,
seems
to
violate
the
honour
of
Monastick
Religion
,
enervates
the
studious
,
pious
,
and
most
necessary
exercise
of
vertues
,
abstinences
,
ceremonies
and
austerities
,
and
gives
occasion
to
Apostatize
freely
from
other
Religious
Orders
,
withdraws
the
obedience
and
subjection
due
to
the
Ordinaries
,
unjustly
deprives
Lords
Spiritual
and
Temporal
of
their
Rights
,
induceth
disturbance
in
Civil
and
Ecclesiastical
Policy
,
many
quarrels
among
the
people
,
many
suits
,
differences
,
contentious
aemulations
,
and
various
schismes
;
All
these
things
therefore
,
and
others
,
having
been
diligently
examined
,
and
throughly
weighed
,
This
Society
seems
in
the
matter
of
Faith
dangerous
and
to
tend
to
the
distu●bance
of
the
Peace
of
the
Church
,
to
the
subversion
of
Monastick
Religion
,
and
more
for
destruction
then
for
aedification
.
Remonstrances
of
the
Court
of
Parli●m●nt
of
Paris
to
King
Henry
the
4th
,
upon
the
Re-establishment
of
the
Iesuites
,
made
by
the
Prime
President
M.
de
H●rlay
,
in
1604.
SIR
,
YOur
Court
of
Parliament
having
deliberately
considered
of
your
Letters-Patents
for
Re-establishing
within
some
places
of
their
jurisdiction
the
Priests
and
Schollars
of
the
Colledge
of
Clermont
,
assuming
the
Name
of
Iesuites
,
hath
ordained
that
humble
remonstrance
be
made
to
your
Majesty
,
and
charged
me
to
represent
some
particulars
,
importing
▪
in
our
judg●m●nt
the
good
of
your
affairs
,
and
the
publick
safety
(
which
depends
on
the
preservation
of
your
person
)
as
the
consid●rations
which
have
stayed
,
us
from
proceeding
to
the
verification
;
and
bef●re
I
descend
to
the
particular
points
,
I
am
to
render
your
Majesty
their
humblest
thanks
for
the
Honour
you
have
been
pleased
to
do
them
,
in
that
you
have
vouchsafed
these
Remonstrances
should
be
made
by
word
of
mou●h
,
whereby
your
indulgence
and
goodness
to
us
appears
so
much
the
more
worthy
of
praise
,
as
it
differs
from
the
austerity
of
the
first
Emperours
of
Rome
,
who
gave
not
their
subjects
access
to
their
persons
,
but
ordered
all
demands
and
petitions
to
be
presented
writing
.
The
establishment
of
those
of
this
Order
,
who
call
themselves
Iesuites
,
in
this
Kingdome
,
hath
been
judged
so
pernicious
to
this
Estate
,
that
all
the
Orders
Ecclesiastical
opposed
their
reception
;
and
the
S●●bon
declared
that
this
Society
was
introduced
for
destruction
,
not
for
edification
;
and
afterwards
in
the
assembly
of
the
Clergy
in
Septemb.
1561.
where
the
Arch-bishops
and
Bishops
were
present
,
and
the
Cardinal
of
Tournon
President
,
this
Society
was
approved
of
,
but
with
so
many
clauses
and
restrictions
,
that
had
they
been
pressed
to
observe
them
,
't
is
probable
they
had
soon
changed
their
abode
.
They
were
received
but
upon
Provisa
,
and
by
arrest
of
the
year
1564.
were
prohibited
to
take
the
name
of
Iesuites
,
or
Society
of
Iesus
;
notwithstanding
this
,
they
have
not
forborn
to
take
that
illegal
Name
,
and
exempt
themselves
from
all
powers
Ecclesiastical
and
Secular
:
To
re-establish
them
would
increase
their
authority
,
and
render
their
condition
better
then
ever
.
This
judgement
was
so
much
more
worthy
of
your
Court
of
Parliament
,
in
that
all
your
people
and
Religious
Orders
held
it
necessary
to
retain
them
with
caution
,
to
put
a
stop
to
the
licentiousness
of
their
actions
then
too
great
,
which
they
foresaw
would
increase
to
the
prejudice
of
the
publick
,
and
produce
greater
mischiefs
then
could
then
be
discovered
.
And
as
they
vow
universal
obedience
to
the
Pope
,
so
the
propositions
in
their
doctrine
are
uniform
,
that
they
acknowledge
no
Superiour
but
the
Pope
,
to
whom
they
swear
fealty
and
obedience
in
all
things
,
and
hold
it
an
undoubted
maxime
,
That
he
hath
power
to
Excommunicate
Kings
,
and
that
a
King
excommunicate
is
but
a
Tyrant
,
that
his
people
may
Rise
against
him
,
that
all
the
inhabitants
of
his
Realm
,
who
are
in
any
the
meanest
Ecclesiastical
Orders
,
what
crime
soever
they
commit
cannot
be
judged
traytors
,
for
that
they
are
not
his
subjects
,
nor
under
his
jurisdiction
;
so
that
all
Ecclesiasticks
are
exempt
from
the
secular
power
,
and
without
fear
of
punishment
may
lay
bloody
hands
on
sacred
persons
.
This
they
write
,
and
impugne
the
opinion
of
those
who
hold
the
contrary
propositions
.
Two
Spanish
Doctors
of
Law
,
having
written
that
Clerks
were
subject
to
the
Power
of
Kings
and
Princes
,
one
of
the
prime
men
of
the
Society
writ
against
them
,
alledging
,
that
as
the
Levites
under
the
Old
Testament
were
exempt
from
all
secular
powers
,
so
are
Clerks
by
the
New
.
Your
Majesty
will
not
approve
of
these
Maxims
,
they
are
too
false
and
erroneous
:
Therefore
they
that
hold
them
and
will
abide
in
your
Realm
,
must
publiquely
abjure
them
in
their
Colledges
;
if
they
do
it
not
,
will
you
permit
them
to
stay
?
they
will
subvert
the
foundations
of
your
Power
and
Authority-Royall
:
if
they
do
it
,
will
you
believe
that
by
shifting
places
,
they
can
lay
down
and
take
up
again
a
Doctrine
which
is
part
of
their
Religion
,
good
for
Rome
,
and
good
for
Spain
,
but
quite
contrary
for
France
,
which
rejecteth
that
the
others
receive
?
if
they
say
they
can
do
it
by
secret
dispensation
,
what
assurance
can
you
have
of
men
nourished
in
a
profession
which
by
change
and
diversity
of
place
becomes
good
and
bad
?
This
Doctrine
is
common
to
them
all
,
where-ever
they
are
,
and
make
such
progress
in
your
Kingdom
,
that
it
will
at
last
slip
into
the
most
reserved
Societies
.
At
their
establishment
they
had
no
greater
adversary
than
the
Sorbonne
,
which
at
present
favours
them
,
by
reason
of
that
multitude
of
young
Divines
,
who
have
studyed
in
their
Colledges
.
Other
Schollers
will
do
the
like
;
and
will
in
time
be
advanced
,
and
may
be
admitted
into
the
chief
Offices
in
your
Parliaments
,
holding
the
same
Doctrine
,
withdrawing
themselves
from
your
obedience
,
permitting
the
loss
of
all
the
Rights
of
your
Crown
,
and
Liberties
of
the
Church
of
France
,
and
judging
Treason
commited
by
a
Church-man
not
punishable
by
your
Lawes
.
We
have
been
so
unhappy
as
to
have
seen
in
our
dayes
the
effects
of
their
instructions
upon
your
sacred
person
;
Barriere
(
I
tremble
Sir
when
I
pronounce
that
word
)
was
instructed
by
Varade
the
Iesuite
,
and
confessedly
had
taken
the
Sacrament
,
upon
the
Oath
he
had
administred
him
for
murthering
you
.
Having
failed
in
his
enterprize
,
others
raised
the
courage
of
that
little
Serpent
,
who
performed
in
part
what
was
conspired
.
Gingnard
the
Iesuite
wrote
books
to
justifie
the
Parricide
of
the
late
King
,
and
confirm
the
Proposition
condemned
in
the
Councel
of
Constance
.
Why
should
not
we
fear
when
we
think
upon
these
mischievous
Acts
of
disloyalty
,
that
they
may
be
too
easily
renewed
?
If
we
must
pass
our
dayes
in
continual
fear
to
see
your
life
in
danger
,
what
repose
can
we
find
in
our
own
?
Were
it
not
impious
to
foresee
the
danger
and
mischief
,
yet
draw
it
so
neer
you
?
were
not
this
to
plunge
our selves
into
the
depth
of
misery
,
and
not
to
desire
to
survive
the
ruine
of
the
State
which
as
we
told
you
already
is
at
no
greater
distance
than
of
the
length
of
your
life
.
Thanks
be
to
God
,
Sir
,
for
the
mutual
Amity
between
you
and
the
Pope
;
God
preserve
you
long
in
your
Throne
,
and
him
in
his
Charge
.
But
if
age
or
infirmity
shorten
his
dayes
,
and
his
Successor
ill
affected
to
your
Crown
,
should
insheath
against
you
his
spiritual
Sword
,
as
his
Predecessors
have
done
against
other
Kings
of
France
and
N●varre
,
what
regret
would
it
be
to
your
Subjects
to
see
in
the
midst
of
us
so
many
enemies
of
your
Estate
,
and
Conspirators
against
your
Majesty
,
as
against
that
of
the
late
King
of
blessed
memory
?
how
dreadfull
would
it
be
to
behold
them
in
the
bowels
of
the
Realm
,
who
have
been
the
Authors
and
principal
Ministers
of
the
Rebellion
in
his
Reign
,
and
not
guiltless
of
his
murder
?
They
say
,
they
ought
to
be
no
more
charged
with
past
faults
than
other
Orders
and
Companies
which
have
failed
no
less
than
they
.
But
it
may
be
said
to
their
prejudice
,
that
though
fault
may
be
found
in
other
Orders
and
Societies
,
yet
it
hath
not
been
universal
.
The
companies
were
divided
,
and
all
the
members
did
not
withdraw
themselves
from
the
obedience
due
to
your
Majesty
,
but
those
of
their
Society
have
continued
united
and
close-linked
in
their
rebellions
,
insomuch
that
not
only
not
one
of
them
stood
on
your
part
,
but
were
all
most
partial
for
the
ancient
enemies
of
your
Crown
,
used
the
advantage
of
being
in
your
Countrey
to
act
more
maliciously
against
your
interest
:
Otho
one
of
their
Society
being
chosen
for
chief
by
the
16
Conspirators
.
And
if
I
may
be
allowed
to
interweave
among
our
own
a
passage
taken
from
foraign
affairs
,
it
shall
be
that
lamentable
one
in
the
History
of
Portugal
.
When
the
King
of
Spain
attempted
the
usurpation
of
that
Kingdom
,
all
the
Orders
of
Religion
stood
firm
in
the
obedience
due
to
their
King
,
the
Iesuites
only
deserted
him
to
advance
the
Dominion
of
Spain
,
and
caused
the
death
of
two
thousand
Fryers
,
and
other
Ecclesiastiques
,
for
which
they
had
a
Bull
of
absolution
.
Their
Doctrine
and
Deportment
in
time
past
caused
that
when
De
Chastel
rose
against
you
,
there
followed
an
Arrest
as
well
against
him
as
against
those
of
their
Society
condemned
by
your
mouth
.
An
Arrest
which
we
have
consecrated
to
the
memory
of
the
happiest
miracle
of
our
time
;
judging
from
thence
,
that
if
they
continued
to
bring
up
Youth
in
that
mischievous
Doctrine
,
and
Damnable
instruction
,
your
life
could
not
be
in
safety
,
which
made
us
pass
over
those
formalities
which
oblige
us
to
judge
of
Causes
in
our
Conusance
by
regular
instances
,
which
we
postposed
to
the
safety
of
the
publick
,
by
sentencing
them
who
being
peculiarly
subject
to
the
Jurisdiction
of
your
other
Courts
,
might
in
ordinary
cases
have
claimed
exemption
from
ours
,
But
We
had
not
any
malice
,
envy
or
ill
will
against
them
in
general
or
particular
;
if
we
had
,
God
had
punished
us
for
being
their
Judges
,
though
the
atrocity
of
the
Crime
,
and
the
affection
we
had
for
your
Majesties
preservation
for
the
future
,
invited
us
to
give
this
Arrest
,
though
executed
within
the
Jurisdiction
of
the
Parliament
of
Roven
and
Dijon
,
by
your
commandement
,
and
met
with
no
resistance
from
any
but
them
,
who
were
not
well
setled
in
their
obedience
to
your
Majesty
,
and
could
not
but
with
difficulty
part
with
their
ill
will
and
disaffection
to
your
Government
.
They
complain
by
their
writings
that
the
whole
Society
ought
not
to
be
charged
with
the
faults
of
three
or
four
:
But
their
enormities
are
such
,
that
had
they
been
reduced
to
the
condition
of
those
,
called
the
Humble
Fryers
,
they
had
not
had
just
occasion
to
complain
:
one
Fryar
of
that
Order
had
plotted
only
the
Assassinate
of
Cardinal
Borrom●o
about
thirty
years
since
,
and
the
whole
Order
was
suppressed
,
and
for
ever
abolished
by
Pope
Pius
the
fifth
,
pursuant
to
a
resolution
of
the
Colledge
of
Cardinals
,
notwithstanding
all
the
instance
of
the
King
of
Spain
to
the
contrary
:
our
judgement
is
not
so
severe
,
if
they
say
there
is
no
comparison
between
their
Order
,
and
that
of
the
Humbled
Fryars
theirs
being
far
greater
,
we
shall
tell
them
that
there
is
less
comparison
between
a
Cardinal
and
the
greatest
King
of
the
world
,
exalted
far
higher
above
a
Cardinal
then
their
Order
above
the
meanest
that
may
be
:
That
the
Humbled
Fryars
were
in
less
fault
then
they
,
for
one
only
of
them
was
author
of
the
Assassinate
of
the
Cardinal
,
but
they
all
are
guilty
of
your
parricide
by
means
of
their
instruction
.
We
do
therefore
most
humbly
beseech
you
,
that
as
you
approved
of
the
arrest
so
justly
given
,
and
then
necessary
to
deter
so
many
traytors
from
conspiring
against
you
,
so
it
may
please
you
to
maintain
it
,
and
cast
your
eye
back
on
the
danger
we
then
were
in
to
see
the
life
of
our
Common
Father
taken
away
,
which
is
dearer
to
us
than
our
own
,
and
we
could
not
but
expect
the
shameful
reproach
of
disloyalty
and
ingratitude
;
did
we
not
keep
in
perpetual
memory
the
danger
you
were
in
,
since
't
is
you
have
restored
us
our
lives
,
our
peace
,
and
our
estates
.
T●e
remembrance
of
the
past
ought
to
serve
us
for
precaution
to
take
such
Order
that
we
be
not
for
want
of
foresight
buried
in
the
abyss
of
a
second
ship-wrack
.
I
cannot
omit
a
particular
petition
on
the
behalf
of
the
university
that
you
would
have
pity
and
compassion
for
it
,
which
cannot
but
dread
the
consequences
that
may
ensue
upon
the
admission
of
so
pernicious
an
Order
as
those
we
have
spoken
of
.
These
are
in
short
our
humble
Remonstrances
and
Reasons
that
have
stayed
us
from
causing
your
letters
to
be
published
,
fearing
least
we
might
be
justly
reproached
to
have
proceeded
with
too
much
facility
to
the
verification
.
Extracts
out
of
the
Book
intituled
,
An
Image
of
the
first
age
of
the
Society
of
the
Jesuites
;
wherein
is
seen
that
spirit
of
pride
and
self-esteem
that
reigns
in
this
Society
,
even
to
extravagance
.
THere
need
not
any
great
researches
to
evidence
that
the
Iesuites
practise
those
maximes
of
pride
they
teach
other
men
.
That
one
book
they
composed
to
give
the
world
an
image
and
representation
of
their
Society
,
is
sufficient
to
demonstrate
that
ambition
,
vanity
and
presumption
,
inspire
men
,
with
nothing
which
these
fathers
believe
not
allowable
,
and
that
the
desire
of
Honour
and
Glory
they
take
for
the
object
of
their
conduct
in
all
things
,
hath
transported
them
even
to
the
utmost
extravagances
.
The
Society
is
the
fiery
chariot
of
Israel
,
a
troop
of
burning
and
shining
Angels
.
The
Society
,
say
they
,
is
that
fiery
chariot
of
Israel
,
which
sometimes
made
Elisha
weep
over
that
in
which
he
ascended
,
and
that
now
by
the
particular
favour
of
God
,
this
and
the
other
world
rejoyce
to
see
it
brought
back
in
the
necessities
of
the
Church
;
wherein
if
you
inquire
for
Armies
and
Soldiers
which
every
day
multiply
by
new
victories
their
triumphs
of
the
militant
Church
,
you
will
find
them
in
this
society
,
being
a
choyce
Troop
of
Angels
,
who
in
Animal
forms
execute
in
this
warfare
the
desires
of
their
Soveraign
head
,
Lib.
3.
Orat.
1.
Pag.
401.
As
the
Angels
illustrated
with
the
brightness
of
the
Divinity
shine
as
streams
of
light
and
perfection
;
so
the
Companions
of
Iesus
imitating
the
purity
of
Angels
are
closely
united
to
their
Origin
,
that
is
,
to
God
,
from
whom
they
derive
those
quick
and
ardent
motions
,
those
clear
and
bright
rayes
of
vertue
,
loosing
all
impurity
of
pleasures
in
that
furnace
of
Soveraign
and
most
chaste
love
that
consumes
them
,
and
attaining
such
degrees
of
clarity
and
perfection
,
that
they
have
sufficient
,
not
only
to
trim
their
own
lamps
,
but
to
communicate
to
others
a
light
mingled
with
heat
,
being
no
less
illustrious
by
the
splendour
of
their
vertues
than
divinely
inflamed
by
the
ardour
of
charity
,
ibid.
They
are
all
eminent
in
learning
and
wisdome
,
't
is
the
Society
of
the
Perfect
.
They
are
Angels
like
St.
Michael
in
their
combates
against
hereticks
,
like
Gabriel
in
the
conversion
of
infidels
,
like
Raphael
in
the
consolation
of
Souls
,
and
conversion
of
sinners
by
their
Sermons
and
Confessions
▪
they
all
express
as
much
promptitude
and
fervency
to
confess
and
catechize
the
poor
and
the
ignorant
as
to
govern
the
consciences
of
great
Men
and
of
Princes
,
and
are
all
no
less
famous
for
their
learning
and
wisdom
,
than
those
who
direct
and
govern
those
Princes
;
So
that
we
may
say
of
the
Society
,
what
Seneca
said
in
his
33.
Ep.
that
there
is
inequality
when
eminent
things
are
rare
and
remarkable
,
but
that
a
tree
is
not
admired
where
all
others
of
the
forrest
are
of
equall
height
.
And
here
cast
your
eyes
which
way
you
please
you
shall
not
discern
any
thing
which
would
not
be
eminent
above
others
,
were
it
not
placed
among
such
as
are
of
equal
height
,
Lib.
3.
Orat.
1.
Pag.
402.
We
cannot
doubt
now
,
but
it
was
in
their
favour
,
as
themselves
assure
us
,
that
the
Abbot
Ioachim
prophesied
,
That
at
the
end
of
the
world
there
should
be
a
Religious
Order
composed
of
Perfect
men
,
who
should
imitate
the
life
of
Christ
and
his
Apostles
.
These
good
Fathers
are
doubtless
the
same
,
for
they
are
almost
all
perfect
,
and
all
so
eminent
in
the
Art
of
governing
consciences
,
as
they
call
it
,
that
what
is
rare
elsewhere
is
so
common
amongst
them
,
that
excellence
looses
its
lustre
,
because
it
is
common
,
and
that
miracles
are
not
admired
,
because
ordinary
with
them
.
Sure
Avila
and
St.
Francis
de
Sales
nere
thought
of
this
Society
,
when
they
said
,
that
we
may
be
to
seek
a
good
Director
of
conscience
among
a
thousand
,
since
there
is
so
great
a
number
in
this
Order
,
that
even
those
who
confess
the
people
are
as
learned
,
and
as
wise
as
those
that
confess
Princes
,
that
whereas
else
where
we
may
be
to
seek
one
good
Director
among
ten
thousand
,
we
shall
hardly
find
one
bad
among
ten
thousand
of
these
Fathers
,
being
all
good
and
excellent
,
and
numerous
beyond
imagination
,
and
all
as
able
as
the
Confessors
of
the
great
men
of
the
world
.
O
multitude
of
Sages
!
which
is
the
health
of
the
Universe
?
they
are
all
as
ready
and
servent
to
confess
a
poor
man
,
or
instruct
an
insant
,
as
to
govern
the
consciences
of
Princes
.
O
multitude
of
Saints
!
O
disinteressed
charity
!
O
seraphick
zeal
,
the
Glory
of
Christianity
!
They
are
all
Lions
,
Eagles
,
Heroes
,
choyce
men
,
thunderbolts
of
war
,
born
with
helmets
on
their
heads
,
every
one
worth
an
Army
.
Admire
you
the
courage
of
undertaking
in
one
of
these
Fathers
?
They
are
all
masculine
persons
,
or
rather
generous
,
Lions
,
not
dismayed
at
any
danger
,
slighting
with
constancy
all
misadventures
:
Paleness
and
fear
prevail
not
upon
them
;
you
shall
see
these
Heroes
receive
with
undaunted
force
of
spirit
,
for
the
cause
of
God
and
Religion
,
all
the
tempests
and
storms
of
heaven
,
in
the
midst
of
fire
,
thunders
and
lightnings
.
After
the
example
of
the
Apostles
,
whose
lives
and
travels
they
strive
to
imitate
and
represent
;
they
share
among
themselves
the
whole
earth
,
and
distribute
the
spoils
and
victories
between
them
.
The
spirit
of
the
Lord
animates
these
new
Samsons
—
They
are
of
the
Spirits
of
Eagles
,
seizing
with
a
marvellous
swif●ness
,
like
those
birds
on
the
prey
at
greatest
distance
,
Lib.
3.
Orat.
2.
Pag.
402.
&
seq.
All
they
of
the
Society
are
born
,
as
't
is
said
of
some
children
,
with
Helmets
on
their
heads
,
because
they
are
to
be
exposed
to
the
point
of
the
sword
,
to
the
buffets
of
Fortune
,
and
all
the
injuries
of
their
enemies
.
Prol.
Heros
.
Societ
.
Immortal
God!
what
choyce
men
,
what
thunderbolts
of
war
,
what
a
flower
of
Chivalry
,
what
pillars
,
what
tu●ilar
Angels
and
protectors
of
the
Church
are
they
?
I
dare
affirm
every
one
of
them
capable
of
the
greatest
matters
,
and
worth
an
Army
;
for
maugre
the
rage
of
the
Enemy
,
by
the
favour
of
heaven
,
and
with
the
applause
of
all
the
world
,
one
of
this
Society
carries
the
victory
against
so
many
Enemies
,
that
you
would
swear
,
a
compleat
Army
not
capable
easily
to
overcome
.
Iudge
from
hence
〈◊〉
at
the
Society
joyning
their
Forces
in
an
intire
body
can
do
.
This
Society
,
(
shall
I
say
of
men
or
Angels
)
what
ruines
,
what
massacres
,
of
errours
and
vices
will
it
not
procure
?
what
succours
will
it
not
afford
the
Church
when
attacked
?
But
why
say
I
,
shall
afford
?
We
may
rather
say
,
what
hath
she
not
afforded
?
As
we
may
believe
foretold
by
the
Oracle
of
the
Royal
Prophet
,
Psal.
67.
since
the
Hebrew
interpreters
,
Arias
montanus
Pagninus
,
and
Genebrard
,
instead
of
Your
living
creatures
render
it
your
Society
,
your
Congregation
,
your
Elect
,
your
Troop
shall
inhabit
the
La●d
;
and
the
Chaldee
Paraphrase
bath
exprest
it
,
You
have
prepared
an
army
of
your
Angelical
troops
,
To
do
good
to
the
poor
of
God
.
I
take
this
passage
as
if
the
Prophet
inspired
by
God
had
had
a
near
view
of
the
Society
of
Iesus
in
his
visions
,
Pag.
410.
These
Fathers
are
so
prophetical
,
that
they
are
not
content
to
speak
magnificently
of
their
Society
by
studied
discourses
in
prose
and
verse
,
but
in
imitation
of
the
Prophets
of
the
Old
Testament
they
express
themselves
by
actions
and
representations
that
are
obvious
to
the
sight
,
and
dazle
our
eyes
.
This
was
seen
in
the
City
of
Goa
,
when
to
celebrate
their
Secular
year
,
they
caused
a
triumphant
Chariot
to
be
drawn
,
wherein
the
Society
was
represented
with
all
the
pomp
and
splendour
they
could
devise
:
'T
is
true
,
this
Chariot
was
not
lift
up
in
the
air
as
that
〈◊〉
Elias
,
but
in
recompence
of
that
defect
it
was
view'd
and
admired
by
a
great
number
of
persons
,
and
trilled
through
the
town
with
the
acclamations
of
the
beholders
.
They
went
not
to
heaven
to
seek
Angels
to
guide
it
,
that
had
been
too
troublesome
,
they
chose
them
among
their
Schollars
,
who
became
Angels
by
changing
their
habits
:
these
young
Angels
provided
of
white
robes
and
wings
of
all
colours
were
imployed
to
draw
some
of
these
good
Fathers
in
the
chariot
for
a
spectacle
to
the
whole
City
.
This
triumph
was
accompanied
with
delicate
musick
,
which
ceased
not
till
silenced
by
a
more
masculine
,
composed
of
the
sounds
of
Drums
and
Trumpets
,
which
sounded
an
Alarum
and
Charge
when
they
came
to
any
narrow
lane
;
for
there
they
must
engage
the
Devils
,
who
placed
there
of
purpose
pretended
to
stop
the
chariot
,
and
hinder
the
triumphant
Society
to
finish
their
carreire
:
But
as
the
Society
is
ever
victorious
,
so
these
combats
ended
alwayes
to
their
advantage
;
and
the
Devils
being
chosen
,
as
well
as
the
Angels
,
out
of
their
Schollars
,
were
of
intelligence
with
them
,
not
to
make
long
or
eager
resistance
.
While
they
thought
nothing
,
but
the
pleasure
of
their
divertisement
,
an
accident
which
all
their
prophetick
prudence
could
not
foresee
,
marred
all
their
mirth
,
and
was
an
ill
omen
to
their
proceedings
:
One
of
the
wheels
of
the
Chariot
fastned
in
a
hole
whence
all
the
vertue
of
these
Elias's
who
were
in
it
,
and
the
strength
of
the
Angels
that
drew
it
could
not
get
it
out
,
though
the
poor
Angels
strained
hard
to
sair
it
,
but
in
vain
;
then
,
as
their
custome
is
in
extremiti●s
,
to
make
use
of
any
thing
to
serve
their
turn
,
they
were
necessitated
to
invoke
the
aid
of
of
their
Devils
to
pull
out
their
Chariot
,
which
they
did
,
but
not
without
the
laughter
of
the
spectators
,
and
scandal
to
many
who
begun
to
say
publickly
,
That
the
devils
had
at
least
as
great
a
share
in
the
triumph
of
the
Iesuites
as
the
Angels
.
He
that
is
really
vertuous
,
however
things
happen
,
continues
so
still
:
But
when
one
is
not
in
reality
an
Elias
or
a
Saint
,
but
goes
to
heaven
only
by
emblem
,
and
in
a
machine
all
is
in
disorder
when
the
machine
fails
:
This
may
be
confirmed
by
another
accident
at
the
same
time
,
and
in
the
same
City
.
One
of
these
Fathers
praising
the
Society
in
his
Sermon
,
compared
it
to
a
clock
which
is
under
Regulation
,
and
regulates
all
other
things
;
but
as
he
enlarged
magnificently
upon
the
subject
,
the
Clock
of
their
house
by
misfortune
struck
above
a
hundred
,
and
by
the
irregularity
caused
such
disorder
in
the
auditory
,
that
they
could
not
forbear
mocking
the
Preacher
and
the
Society
,
which
they
publickly
said
was
as
just
and
regular
as
their
Clock
.
The
Society
is
a
great
miracle
like
the
world
,
and
therefore
needs
not
do
miracles
.
The
principal
and
greatest
miracle
of
the
Society
,
is
,
the
Society
it self
;
There
is
not
in
the
world
a
m●racle
greater
than
the
world
:
The
same
may
be
said
of
the
Society
,
as
being
a
little
world
of
is
self
;
This
great
body
of
the
Society
moves
and
turns
by
the
will
of
one
man
;
to
move
it
is
easie
,
but
to
trouble
it
difficult
:
He
that
sees
a
multitude
of
men
flourishing
in
age
,
excellent
in
parts
,
and
eminent
for
their
vigour
and
vivacity
of
spirit
,
conducted
and
governed
so
long
in
the
Cariere
of
Vertue
,
and
learning
for
the
service
and
advantages
of
others
without
any
interruption
in
their
course
,
and
upon
examination
d●●h
not
judge
it
the
principal
and
greatest
miracle
,
let
him
not
expect
another
from
the
Society
.
'T
is
my
opinion
,
that
as
in
the
world
there
is
no
greater
or
other
miracle
than
the
world
it self
,
so
there
cannot
be
found
in
the
Society
a
greater
miracle
than
the
Society
.
Think
it
not
strange
then
if
the
Iesuites
do
not
any
particular
miracles
as
other
Orders
of
Religion
in
the
first
age
of
their
institution
have
done
,
and
expect
not
the
same
from
Ignatius
their
Founder
,
who
did
no
miracle
at
the
foundation
of
the
Order
,
as
Ribadeneiro
in
the
first
edition
of
his
life
assures
,
whereas
other
Founders
have
done
so
many
,
since
the
Society
is
a
publick
and
perpetual
miracle
,
as
the
Creation
and
preservation
of
the
world
.
I
know
it
may
be
said
nevertheless
,
that
the
Foundation
,
Propagation
,
and
subsistance
of
the
Church
over
all
the
Earth
in
the
time
of
Paganisme
was
much
more
miraculous
in
the
first
ages
,
than
the
foundation
and
extent
of
the
Society
of
Iesuites
among
Christians
,
and
that
the
Church
did
millions
of
miracles
by
the
Saints
and
Bishops
who
succeeded
the
Apostles
,
which
by
consequence
were
so
much
more
desirable
in
the
Society
of
Iesuites
,
as
it
is
an
Apostolical
Order
,
(
if
they
interpret
of
it
the
Prophecy
of
Abbot
Ioachim
)
destin'd
for
conversion
of
Hereticks
,
insidels
,
and
ill
Christians
,
to
which
miracles
would
be
very
subservient
:
But
we
must
believe
that
though
no
miracles
are
to
be
found
amongst
them
,
as
they
say
here
,
were
not
to
esteem
them
less
Apostolical
or
less
Holy
,
for
these
sixty
or
eighty
years
last
past
since
the
death
of
their
first
Fathers
,
because
their
Society
is
a
miracle
of
miracles
,
and
that
though
the
Orders
of
St.
Benedict
,
St.
Dominick
,
and
St.
Francis
did
so
many
miracles
in
the
first
age
of
their
institution
,
it
proceeded
not
from
their
sanctity
alone
,
as
if
it
were
greater
than
that
of
the
Iesuites
,
who
are
(
as
they
say
)
A
Society
of
Angels
,
of
new
Apostles
,
new
Samsons
,
full
of
the
Spirit
of
the
Lord
,
and
the
most
perfect
of
all
Orders
;
but
because
God
would
supply
the
defects
of
those
Societies
in
general
by
the
particular
miracles
of
their
individuals
,
whereas
the
default
of
particular
Iesuites
who
work
not
miracles
is
recompenced
&
made
up
by
the
general
miracle
of
the
Society
it self
,
and
the
imperfection
of
all
the
members
in
particular
by
the
universal
perfection
of
the
whole
body
.
That
the
Society
is
the
Oracle
on
the
breast
of
the
High
Priest
who
decides
infallibly
thereby
.
When
I
consider
the
square
form
of
the
Oracle
,
I
discover
the
Society
figured
thereby
as
spread
into
the
four
parts
of
the
world
:
And
when
I
behold
the
three
rowes
of
four
precious
stones
to
a
row
,
whereof
it
consisted
;
(
These
good
Fathers
are
deceived
,
for
according
to
the
Text
they
ought
to
have
said
four
rowes
of
three
precious
stones
to
each
row
)
it
represents
to
me
the
divers
works
of
several
of
this
Society
which
transoend
Nature
,
but
are
confirmed
by
the
Doctrine
of
Truth
:
When
I
call
to
mind
that
this
Ornament
was
carried
on
the
breast
of
the
High
Priest
of
the
Iews
,
methinks
I
behold
this
little
Society
wrought
in
as
it
were
on
the
breast
of
a
more
holy
Pontife
:
The
Church
will
now
be
offended
with
these
expressions
,
because
she
loves
the
Society
,
not
only
more
than
she
ought
,
but
more
than
indeed
the
Society
deserves
.
N●●
will
other
Orders
of
Religion
wonder
as
it
,
since
this
binders
not
but
that
they
continue
as
always
in
the
Church
,
what
the
Table
,
the
Manna
,
and
the
Rod
,
those
three
Oracles
of
the
Ancient
Religion
,
and
instruments
of
so
many
prodigious
miracles
were
in
the
Ark
of
the
Covenant
,
Lib.
5.
c.
5.
p.
622.
This
sublime
Elegy
of
this
admirable
Society
obliges
us
to
render
it
extraordinary
honours
,
for
can
men
say
more
,
than
that
it
is
the
Oracle
of
the
Doctrine
of
Truth
,
which
the
High
Priest
of
Jesus
Christ
carries
on
his
breast
,
and
on
his
heart
,
as
the
Scripture
saith
in
Exodus
?
It
was
called
The
Oracle
of
judgment
,
because
as
Vatablus
and
other
Interpreters
say
,
The
High
Priest
never
gave
judgment
in
matters
of
importance
,
but
he
had
this
Ornament
on
his
stomack
;
and
as
others
say
,
Because
it
contained
the
Iudgement
and
Decree
of
God
,
that
the
High
Priest
should
be
odorned
with
a
soveraign
doctrine
,
and
most
perfect
accomplished
purity
of
manners
.
So
it
may
be
believed
with
reason
,
that
the
Society
of
Iesuites
so
straitly
united
to
the
Pope
,
is
the
Oracle
of
his
judgement
,
being
as
eminent
in
Knowledge
as
Sanctity
;
Nor
may
men
admire
any
more
that
they
maintain
the
Pope
infallible
,
provided
he
first
consult
the
Divines
and
Scholastical
Doctors
,
among
whom
they
esteem
themselves
with
good
right
to
hold
the
first
rank
,
as
master●
of
the
world
,
the
most
knowing
of
mortals
,
the
teachers
of
all
Nations
,
the
Apollons
,
the
Alexanders
of
divinity
,
and
the
Prophets
come
down
from
heaven
,
who
deliver
Oracles
in
oecumenical
Councels
;
and
so
sharing
infallibly
with
the
Pope
,
on
whose
heart
(
they
tell
us
here
)
their
Society
rests
as
the
Oracle
of
Doctrine
and
Truth
,
which
he
ought
to
consult
in
affairs
of
moment
,
as
the
High
Priest
of
the
Iewes
never
consulted
the
Deity
,
but
clothed
with
this
Ornament
;
so
that
we
are
to
conclude
,
that
there
is
just
cause
to
believe
the
Pope
infallible
,
when
he
takes
advice
of
this
famous
Oracle
of
Truth
,
or
doth
any
thing
in
favour
of
the
Iesuites
,
as
in
the
name
of
the
Company
of
Iesus
granted
them
by
Paul
the
3d.
at
their
desire
,
with
many
extraordinary
and
unheard
of
priviledges
,
as
they
themselves
testify
,
when
they
say
,
That
the
Popes
having
said
in
their
Bulls
,
That
this
Society
hath
been
raised
by
the
Providence
of
God
;
their
judgements
in
these
things
are
not
subject
to
errour
,
because
it
seems
God
gives
his
Oracles
by
him
:
But
the
Popes
infallibility
is
subject
to
contest
when
he
censures
the
Books
of
three
famous
Iesuites
,
Poza
,
B●uny
,
and
Cellot
,
with
such
brands
of
errours
and
heresies
condemned
,
that
he
makes
their
Books
of
the
number
of
prohibited
ones
,
so
dangerous
and
pernicious
,
that
they
ought
not
to
be
read
or
imprinted
;
and
then
when
he
darts
the
intire
thunderbolt
of
Anathema
against
the
Book
of
Rabardean
the
Iesuite
,
saying
,
That
the
Sa●●ed
Congregation
having
maturely
examined
the
propositions
contained
in
his
Book
,
hath
judged
that
there
are
many
rash
,
scandalous
,
offensive
to
devout
eares
,
seditious
,
impious
,
intirely
destructive
to
the
Papal
Power
,
contrary
to
the
immunities
and
liberties
of
the
Church
,
approaching
very
near
the
heresies
of
the
Innovators
,
erronious
in
the
Faith
,
and
manifestly
heretical
.
For
there
is
cause
to
believe
,
that
the
Pope
consults
not
his
Oracle
,
when
he
acteth
against
it
,
and
attributes
to
the
famous
Authors
of
this
August
Society
,
falsities
,
impieties
,
and
heresies
approaching
neer
those
of
the
Innovators
:
And
why
should
not
the
Disciples
of
the
Iesuites
,
piously
believe
,
that
it
were
easie
for
this
High
Priest
on
these
occasions
to
have
seen
false
visions
,
than
that
these
Oracles
of
Doctrine
and
Truth
should
become
lyers
.
Now
me
thinks
these
good
Fathers
ought
to
reserve
their
humility
,
and
modesty
for
some
occasion
,
and
not
call
her
the
Little
Society
,
when
they
tell
us
,
their
Society
is
the
Oracle
of
the
Soveraign
Pontife
,
and
spread
through
the
four
parts
of
the
world
,
Elogies
that
denote
her
of
the
greatest
grandeur
,
excellence
and
extent
of
all
Societies
in
the
Universe
:
But
it
may
be
,
that
when
they
say
,
This
Society
fastned
on
the
breast
of
the
Pope
,
they
would
qualifie
her
with
the
title
of
Little
,
lest
men
should
think
she
might
lye
heavy
on
his
stomack
,
and
be
a
burden
to
him
because
of
her
greatness
.
As
for
what
they
add
,
that
the
Church
loves
their
Society
more
than
she
ought
,
or
the
Society
deserves
;
't
is
a
modesty
not
to
be
approved
,
for
that
in
Truth
the
Church
ought
intirely
to
love
those
who
are
not
only
the
Restorers
of
the
Life
of
Christ
and
the
Apostles
among
men
,
A
Society
of
Angels
and
Heroes
,
but
are
besides
the
Oracle
of
Doctrine
and
Truth
,
which
he
who
represents
her
Head
and
her
Spouse
carries
on
his
breast
;
the
owes
them
not
love
only
,
but
respect
,
Truth
being
venerable
of
it self
,
and
the
Oracles
of
Truth
deserving
a
double
Reverence
.
As
to
that
they
insinuate
of
purpose
to
sweeten
the
Envy
of
other
Orders
against
their
Society
,
That
other
Orders
of
Religion
are
in
the
Church
,
what
the
Manna
,
the
Tables
,
and
Aarons
Rod
were
in
the
Ark
of
the
Covenant
;
and
that
they
call
these
three
things
,
the
three
Oracles
of
the
Ancient
Religion
,
to
make
the
Title
they
assume
of
the
Oracle
of
Doctrine
and
Truth
more
passable
and
currant
;
I
fear
the
able
persons
of
other
Orders
will
believe
those
good
Fathers
do
but
jear
them
,
making
them
believe
that
these
three
things
were
sometimes
Oracles
,
which
they
never
were
but
continued
shut
up
in
the
ark
without
use
in
the
external
pa●●
of
religious
Worship
,
whereas
this
Oracle
of
Judgement
,
Doctrine
and
Truth
was
the
most
august
and
necessary
Ornament
of
the
High
Priest
,
without
which
he
could
not
execute
any
function
of
Priest
and
Supream
Judicature
:
It
seems
by
this
,
that
the
Iesuites
would
reduce
other
Orders
of
Religion
,
to
continue
locked
up
in
their
Monasteries
,
as
reliques
in
their
Chests
,
and
as
the
Manna
,
Tables
and
Rod
were
in
the
Ark
,
and
keep
for
themselves
all
the
honourable
imployments
of
the
Church
which
can
have
no
favourable
construction
among
other
Orders
;
most
men
,
even
those
who
make
profession
of
piety
,
not
loving
to
be
mocked
with
false
titles
of
honour
pretended
to
be
given
them
by
those
who
assume
the
true
and
most
illustrious
to
themselves
:
But
though
the
patience
and
charity
of
good
men
of
other
Orders
were
sufficient
to
bear
this
mockery
with
simplicity
,
it
would
not
excuse
the
malignity
of
the
Iesuites
in
offering
the
indignity
.
The
Example
of
Bishops
who
preferred
that
of
the
Society
to
their
Character
and
Titles
of
Honour
.
A
Bishop
in
1602.
Declared
publickly
,
That
he
gloried
more
in
the
title
of
a
brother
of
our
Society
,
than
in
that
of
a
Bishop
,
and
esteemed
it
a
greater
Ornament
than
his
Cross
and
his
Myter
,
lib.
3.
c.
7.
pag.
363.
Not
long
since
a
Bishop
of
the
Realm
of
Naples
,
who
in
his
life-time
had
more
love
for
his
Mitre
than
for
the
Society
,
said
at
his
Death
,
O
holy
Society
,
which
I
have
not
sufficiently
known
untill
now
,
nor
deserved
to
know
thee
,
thou
surpassest
the
Pastoral
Crosier
,
the
Mitres
,
the
Purple
of
Cardinals
,
the
Scepters
,
the
Empires
and
Crowns
of
the
world
.
Lib.
5.
c.
10.
p.
667.
An
excellent
Document
for
our
Lords
the
Bishops
,
Archbishops
and
Cardinals
,
if
they
love
their
Churches
and
Dignities
more
than
the
company
of
Jesuites
,
that
is
,
if
they
are
more
BishopS
,
Archbishops
and
Cardinals
than
Jesuites
.
When
they
appear
before
God
▪
Christ
will
not
ask
them
whether
they
have
loved
their
sheep
,
whether
they
have
fed
and
guided
them
aright
,
and
laboured
,
for
the
good
of
the
Church
,
but
whether
they
have
loved
his
Companions
the
Jesuites
,
upheld
the
interest
,
and
favoured
the
enterprizes
of
this
Little
Society
,
of
these
Little
and
Beloved
Benjamins
.
A
Bishop
of
France
,
who
knew
the
Iesuites
better
than
this
Prelate
of
Italy
,
and
was
endued
with
a
more
Episcopal
science
,
told
these
Fathers
,
That
there
was
great
difference
between
the
Order
of
Bishops
and
theirs
,
for
that
there
is
no
doubt
that
the
former
was
of
an
holy
institution
,
and
its
Authority
necessary
for
the
preservation
of
the
Church
,
though
all
were
not
Saints
who
were
invested
with
the
dignity
;
but
as
for
the
Iesuites
,
without
examining
particulars
,
the
whole
body
was
of
no
value
,
it
being
more
than
probable
th●●
the
spirit
of
the
world
and
politick
respects
had
contributed
more
to
their
establishment
,
than
the
Spirit
of
Christ
;
and
that
the
Good
Ignatius
brought
into
it
,
was
presently
destroyed
by
the
interessed
Ambition
of
his
Successors
.
Three
great
Archbishops
of
Malines
,
who
possessed
that
dignity
immediately
one
after
the
other
,
and
dyed
reputed
Saints
,
had
thoughts
very
different
from
those
of
the
Italian
Bishop
:
For
the
ancientest
of
the
three
speaking
of
the
Iesuites
,
said
,
These
men
shall
flourish
at
first
,
but
afterwards
become
a
Curse
to
all
People
;
his
Successor
added
,
These
men
shall
trouble
the
Church
:
The
last
Propheeyed
of
them
in
these
words
,
These
men
shall
become
as
the
dung
of
the
Earth
.
To
conclude
,
the
last
Bishop
of
Cahors
lately
deceased
,
whose
piety
was
famous
throughout
the
world
,
declared
what
value
he
had
for
the
Iesuites
,
having
desired
the
Abbot
of
Terrier
,
Grand
Vicar
of
Alby
,
present
at
a
fit
of
sickness
which
brought
this
Prelate
almost
to
his
end
,
being
about
four
months
before
his
death
to
give
some
advice
on
this
subject●
to
the
Bishops
his
friends
,
whereof
the
Abbot
acquitted
himself
,
having
written
to
M.
de
Pannez
,
in
these
words
,
Aug.
22.
1659.
My
Lord
of
Cahors
is
of
opinion
that
the
Iesuites
are
a
Flayle
,
and
ruine
to
the
Church
,
so
that
he
believed
,
that
neither
your
Lordship
nor
any
other
Bishop
faithfull
to
God
ought
to
imploy
them
;
and
hath
charged
me
to
tell
you
and
others
who
tender
the
safety
and
advantage
of
their
Dioceses
,
that
you
●ught
not
to
admit
them
into
your
houses
,
for
that
gives
them
credit
,
and
gains
them
Authority
with
the
people
.
The
admirable
Conformity
of
the
Society
of
Jesuites
with
the
Church
.
IN
that
proud
Pourtraiture
on
the
frontis●piece
of
this
book
,
the
Society
is
represented
as
a
young
Virgin
with
three
Angels
ove●
her
head
,
Crowning
her
with
the
three
Crowns
of
Virginity
,
Learning
and
Martyrdome
:
On
her
right
side
she
hath
an
Angel
sounding
a
Trumpet
,
and
saying
,
Ignatius
hath
accomplished
100
years
:
On
the
left
side
another
Angel
sounding
also
a
Trumpet
,
and
saying
,
Let
him
fill
the
whole
world
,
Totum
impleat
Orbem
.
She
hath
the
name
of
Iesus
on
her
breast
,
and
saith
,
Not
unto
us
Lord
,
not
unto
us
give
the
Praise
;
Non
nobis
,
Domine
,
non
nobis
:
In
her
right
hand
she
hath
a
Pen
,
in
her
left
a
flaming
Cross
,
at
her
right
foot
Time
,
and
at
(
I
say
not
under
)
her
left
foot
a
Mitre
and
a
Cardinals
Cap.
On
the
brimms
of
the
Picture
are
six
Emblems
answerable
to
the
six
books
of
this
work
,
whereof
the
five
first
representing
the
Society
in
General
,
shew
her
resemblance
with
the
Church
.
The
first
Embleme
,
is
The
Name
of
Iesus
with
the
Sun
and
Moon
Crescent
under
it
,
with
this
Inscription
above
,
The
Society
Derived
of
Iesus
;
and
below
this
,
She
hath
all
that
the
Sun
hath
.
The
second
Embleme
is
a
Globe
of
Light
with
this
Inscription
above
,
The
Society
spread
over
all
the
World
;
and
below
this
,
She
shines
in
all
the
World
.
The
third
Embleme
is
a
Moon
in
the
middle
of
the
Night
with
this
device
above
,
The
Society
doing
good
to
all
the
World
;
and
below
this
,
She
preserves
all
things
in
the
midst
of
night
.
The
fourth
Embleme
is
a
Moon
Eclipsed
by
the
interposition
of
the
Earth
between
it
and
the
Sun
with
these
words
above
,
The
Society
suffering
evil
from
the
World
,
and
below
this
Eclipsed
by
the
opposition
of
the
Earth
.
The
fifth
Embleme
is
a
Sun
,
Moon
,
and
shadow
of
the
Earth
with
these
words
above
,
The
Society
more
glorious
by
persecution
,
and
below
these
,
Fairer
for
the
shadow
.
These
five
Emblemes
are
common
to
the
Church
with
the
Iesuites
.
The
sixth
regards
the
Province
of
Flanders
in
particular
,
being
The
Lion
in
the
Zodiack
,
with
these
words
,
And
this
the
Belgick
Lion
Goes
about
.
At
the
basis
of
one
of
the
Columns
is
a
Palm
,
to
shew
she
shall
flourish
as
that
Tree
,
and
on
the
other
side
,
a
Phenix
to
shew
she
shall
flourish
like
it
;
according
to
Tertullians
interpretation
,
who
renders
the
Greek
Septuagint
,
She
shall
flourish
as
a
Phoenix
,
But
't
is
a
mistake
from
the
equivocal
term
Phoenix
,
which
in
Greek
signifies
a
Phoenix
and
Palm-tree
,
though
the
Hebrew
word
signifies
only
a
Palm
,
and
all
other
interpreters
have
rendred
it
accordingly
.
'T
is
to
be
observed
,
that
they
cite
Vlysses
Aldronandus
a
famous
Author
,
who
hath
treated
of
Birds
,
because
he
saith
there
are
many
Phoenixes
,
quoting
his
words
to
that
effect
,
that
their
Society
may
be
taken
for
a
Company
of
Phoenixes
.
At
the
foot
of
the
Picture
are
two
little
Angels
,
one
holding
a
Glass
with
these
words
▪
Without
spot
;
which
may
be
also
said
of
th●
Church
,
being
termed
to
be
without
spot
o●
wrinkle
;
the
other
carrying
these
words
written
,
Without
Money
:
The
one
denoting
their
Chastity
,
the
other
their
Poverty
.
At
the
end
of
the
abridgement
of
this
Volumn
,
they
have
painted
the
Image
of
a
little
Jesus
,
framing
a
Ring
on
an
Anvill
,
which
he
gives
in
Affiance
of
his
marriage
to
the
Society
(
which
he
espouses
)
as
a
pledge
of
its
eternal
duration
,
with
these
words
,
To
give
the
Ring
of
Aeternity
for
a
Covenant
of
an
ever●●sting
Marriage
.
In
the
first
book
they
represent
their
Order
●s
a
new
foundation
of
the
Church
,
St.
Peter
●nd
Ignatius
were
at
Rome
,
St.
Paul
and
Xave●u●
among
the
Nations
.
Twelve
Apo●tles
,
ten
Jesuites
,
72
Disciples
,
〈◊〉
Jesuites
by
the
first
Bull
of
Paul
3.
lib.
2.
●p.
2.
As
the
vertue
of
the
Holy
Ghost
was
shed
on
the
●ostles
,
so
was
it
on
St.
Ignatius
newly
reconed
with
God
after
his
conversion
,
with
as
great
Earthquake
,
and
equal
fame
,
lib.
5.
c.
5.
P.
5.
It
is
allowable
therefore
,
if
I
mistake
not
,
to
●ibu●e
without
Arrogance
to
the
Society
of
●s
that
Oracle
which
the
Royal
Prophet
pub●●d
in
Sion
the
Church
of
Iesus
Christ
.
Very
●●ellent
things
are
spoken
of
thee
,
thou
City
God
,
the
most
High
hath
established
thee
,
made
thee
immoveable
against
all
advers:
ibid.
It
cannot
be
doubted
but
that
the
Society
is
exactly
like
the
Church
,
if
you
consider
further
t●●
persecutions
she
endures
;
and
that
we
may
say
〈◊〉
her
,
what
St.
Hillary
said
of
the
Church
,
th●
it
is
her
property
to
conquer
when
m●st
beset
wi●●
Enemies
,
to
clear
her
innocence
best
when
accus●
with
most
malignity
,
and
to
conquer
when
forsak●
by
the
World
,
lib.
5.
cap.
1.
p.
582.
St.
Jerome
sayes
of
the
Church
,
that
it
〈◊〉
cre●ses
by
Persecutions
,
and
is
crowned
by
Ma●
tyrdome
;
we
may
say
the
same
of
the
Society
,
a●
ask
with
Horace
,
What
part
of
the
World
but
●et
with
our
blood
.
Lib.
5.
c.
4.
●
.
619
,
620.
When
I
consider
the
great
favours
and
bene●
done
by
Kings
and
Popes
to
our
Society
,
it
appe●
credible
,
that
the
Prophecy
of
Isaiah
,
which
〈◊〉
rejoyce
to
see
accomplished
in
the
Christian
Chur●
belongs
in
some
sense
to
the
Society
of
Ies●●
Kings
shall
be
your
Nursing
Fathers
,
〈◊〉
Queens
your
Nursing
Mothers
;
ye
shall
〈◊〉
the
milk
of
Nations
,
and
the
Breasts
of
Kin●
the
Lord
shall
be
your
everlasting
light
,
〈◊〉
your
God
,
your
Glory
;
the
dayes
of
my
peo●●
shall
be
as
the
dayes
of
a
Tree
,
and
the
wo●●
of
their
hands
shall
continue
many
Ages
.
●●mit
me
to
believe
,
that
in
this
Prophecy
Isaiah
not
only
cast
his
thoughts
on
the
Church
and
●●ple
of
God
,
but
upon
Ignatius
and
his
Fa●●
the
brethren
of
the
Society
,
and
their
exce●
works
,
lib.
5.
Ora.
1.
p.
686.
Iesus
is
to
the
Iesui●es
what
he
is
to
●h●
Church
,
and
fights
for
them
as
for
Christianity
▪
lib.
1.
c.
4.
p.
70.
To
prove
the
tru●h
of
this
,
they
cite
these
words
of
St.
Jerome
on
the
70th
Psalm
,
Let
us
give
thanks
to
Jesus
our
Chief
,
for
he
is
our
Captain
who
fighteth
for
us
,
and
gains
us
the
victory
.
I
will
endeavour
to
make
it
appear
,
that
Iesu●
hath
shewed
to
the
World
that
foundation
and
propagation
●f
the
Society
,
is
like
an
illustrious
monument
,
to
make
his
Name
admirable
,
and
rem●in
to
perpetuity
for
the
declaration
of
his
Glory
.
As
Christ
said
to
his
disciples
,
that
they
should
be
hated
of
all
men
for
his
Names
sake
which
is
the
Name
of
Christians
,
the
whole
Earth
being
then
Pagan
and
Id●latrous
,
so
they
pretend
they
are
hated
and
persecuted
only
for
the
name
of
Jesuites
they
bear
,
though
all
Europe
be
Christian
and
adores
Iesus
Christ
:
And
as
Iesus
Christ
is
in
the
Vessel
of
the
Church
,
they
pretend
he
is
also
in
the
Vessel
of
their
Society
,
being
as
they
call
it
an
Epitome
of
the
Church
within
the
Church
:
Lib.
4.
c.
1.
Our
Fathers
had
recourse
to
God
in
tempests
,
being
seized
with
the
like
fear
as
the
Apostles
when
they
ran
to
Christ
asleep
in
the
ship
:
But
Iesus
is
so
in
the
Vessel
of
the
Society
,
that
as
it
was
the
Mariners
safety
to
have
in
his
B●at
Caesar
and
his
fortune
,
so
the
name
of
Iesus
we
bear
is
our
assurance
,
though
it
be
also
the
cause
of
our
perils
▪
he
shall
command
the
winds
and
the
sea
,
and
there
shall
be
a
calm
:
Lib.
4.
p.
483.
All
these
passages
cited
by
these
Fathers
in
their
favour
,
are
no
solid
proof
that
the
Authors
of
holy
Scripture
and
the
Prophets
spoke
of
them
,
but
shew
their
presumption
and
self-love
in
entertaining
themselves
with
the
thoughts
of
their
excellencies
,
whereof
they
are
so
full
that
they
see
them
in
every
thing
:
This
is
the
cause
they
have
so
little
respect
for
Holy
Scripture
,
that
they
fear
not
to
make
it
serve
the
desires
of
their
heart
,
and
to
substitute
themselves
in
the
place
of
Iesus
Christ
and
the
Church
.
They
have
reason
to
fear
,
lest
by
abusing
the
Word
of
God
with
so
much
indignity
and
insolence
,
they
make
themselves
of
the
number
of
those
of
whom
St.
Paul
in
his
3d
chap.
of
the
2d
to
Timothy
saith
,
that
having
a
form
of
godliness
they
deny
the
power
thereof
.
The
pre-eminence
of
Ignatius
above
Moses
,
the
Apostles
,
and
Founders
of
Religious
Orders
.
One
of
the
three
Sermons
made
by
the
Dominicans
at
the
Canonization
of
Ignatius
,
which
the
Iesuites
have
made
theirs
by
translating
it
out
of
Spanish
into
French
,
by
their
F.
Sollier
,
and
have
been
censured
by
the
Sorbonn
,
hath
these
expressions
:
We
know
that
Moses
with
his
Rod
in
his
hand
did
great
Miracles
,
in
the
Aire
,
the
Earth
,
Water
,
Rocks
,
and
in
all
he
thought
good
,
to
the
drowning
of
Pharaoh
and
his
who'e
Army
in
the
Red
Sea
.
But
it
was
the
in●ffable
Name
of
God
,
which
Learned
Tostatus
Bishop
of
Aula
sayes
was
graven
in
the
Rod
that
wrought
the
Miracles
:
I
was
no
great
wonder
then
,
that
the
Creatures
seeing
the
Ordinances
of
God
their
Soveraign
Lord
and
King
,
subscribed
with
his
Name
rendred
him
obedience
:
Nor
is
it
to
be
m●rvel●ed
,
that
the
Ap●stles
did
s●
m●ny
Miracles
,
for
that
they
wr●ught
all
in
the
Name
of
God
,
by
the
vertue
and
power
he
had
given
them
,
se●ling
it
with
the
Inscripti●n
,
In
my
Name
they
shall
cast
out
Devils
,
speak
with
new
Tongues
,
&c.
But
that
Ignatius
with
his
Name
in
Paper
,
should
work
M●racles
greater
than
Moses
,
and
equal
to
the
Apostles
,
that
his
Seal
had
so
much
authori●y
,
that
the
Crea●ures
●ave
it
quick
and
sudden
obedience
;
't
is
this
that
makes
him
the
subject
of
our
greatest
admiration
.
Upon
which
Article
,
the
Sorbonn
in
their
Censure
printed
in
1611.
saith
,
that
this
manner
of
speech
whereby
the
name
of
the
Cr●atures
seems
equalled
to
that
of
Almighty
God
;
and
where
Miracles
are
lessened
and
exte●●ated
for
having
been
wrought
in
the
Name
of
God
;
lastly
,
where
uncertain
Miracles
are
preferred
to
those
which
ought
to
be
held
for
Articles
of
Faith
,
is
scandalous
,
erroneous
,
blasphemous
and
impious
.
And
in
the
91
page
of
the
same
Sermon
:
While
Ignatius
lived
,
his
life
and
manners
were
so
grave
,
so
holy
,
and
so
elevated
even
in
the
opinion
of
Heaven
,
that
none
but
Popes
as
St.
Peter
,
Empresses
as
the
Mother
of
God
,
some
Soveraign
Monarch
as
God
the
Father
and
the
Son
,
had
the
happiness
to
enjoy
a
full
Vision
of
it
.
Whereupon
the
Sorbon
also
hath
declared
,
That
this
Assertion
suggesting
that
God
receives
benefit
by
the
Vision
of
a
creature
,
is
scandalous
,
and
contains
manifest
heresie
.
In
the
third
and
fourth
page
of
the
2d
Sermon
:
Doubtless
the
Founders
of
other
Religious
Orders
were
sent
in
favour
of
the
Church
;
But
since
these
last
dayes
God
hath
spoken
to
us
by
his
Son
Ignatius
whom
he
hath
established
heir
of
all
.
Whereupon
the
Sorbon
hath
further
declared
,
that
the
application
of
the
Text
of
St.
Paul
,
In
these
last
days
,
literally
to
any
other
but
Christ
,
is
scandalous
,
erroneous
,
and
●avours
of
blasphemy
and
impiety
.
Proud
Comparisons
of
the
Fo●nders
and
Generals
of
the
Society
with
Emperours
,
Conquerours
▪
and
Great
Princes
of
the
World
.
They
make
an
Apostrophe
to
Mutius
Vit●●l●schi
their
General
,
and
say
,
All
Posterity
shall
know
that
you
have
been
the
first
General
in
the
end
of
the
first
Age
,
as
Rome
called
their
Emperours
by
the
name
of
Augustus
from
the
end
of
his
time
.
Lib.
1.
Dissert.
5.
p.
17.
They
compare
the
union
of
the
Jesuites
to
that
of
two
Roman
Emperours
,
and
to
that
effect
tell
us
of
the
Emperour
Aurelian
,
where
two
Emperours
are
graven
with
the
Sun
above
them
,
giving
them
both
equal
irradiation
,
with
this
Inscription
,
The
agreement
of
the
Caesars
,
comparing
the
concord
of
the
Jesuites
to
that
of
Heathe
Princes
.
When
Alexander
had
tamed
the
Horse
called
Bucepbalus
,
Philip
his
Father
told
him
,
that
he
must
entertain
thoughts
worthy
the
Generosity
of
his
heart
,
and
by
the
power
of
Arms
seek
a
Kingdom
equal
to
his
invincible
courage
,
Macedon
being
too
little
for
him
.
When
Ignatius
had
so
valiantly
subdued
the
unruly
passions
of
corrupt
Nature
,
we
have
reason
to
believe
that
Christ
stirred
him
up
to
undertake
the
greatest
matters
in
the
world
;
using
the
like
expressions
,
and
saying
,
Rome
and
Italy
are
too
narrow
for
thy
courage
,
Europe
is
not
large
enough
,
seek
out
new
Realms
,
and
new
Worlds
wherein
to
plant
the
Trophyes
of
thy
Religion
.
Lib.
1.
c.
10.
O●
.
3.
p.
118.
The
Mission
which
Christ
gave
his
Apostles
to
subdue
all
the
Earth
was
somewhat
more
effectual
,
but
not
expressed
in
such
terms
of
Pride
.
But
these
Fathers
are
not
ashamed
to
make
the
Saviour
of
the
World
,
and
great
pattern
of
humility
,
to
speak
in
Language
suitable
to
their
Arrogance
and
Presumption
.
They
say
further
,
That
Ignatius
had
no
need
to
imitate
the
Captain
of
the
Hebrews
,
in
commanding
the
Sun
to
stand
still
,
that
he
might
have
time
to
compleat
his
Victory
,
for
he
in
the
perpetual
course
of
his
illustrious
and
most
glorious
Victories
,
hath
followed
the
Sun
from
East
to
West
almost
throughout
the
World
;
And
having
conquered
himself
,
he
had
cause
to
hope
to
conquer
the
Universe
.
What
could
be
said
more
of
Christ
?
who
saith
in
the
Gospel
,
that
he
hath
overcome
the
world
;
of
whom
the
Church
sings
,
that
he
hath
subdued
all
the
Earth
,
not
by
the
edge
of
the
sword
,
but
the
wood
of
the
Cross
,
whom
David
compares
in
the
18
Psal
▪
to
the
Sun
,
who
sets
out
from
one
end
of
the
Heavens
,
and
continues
his
course
to
the
end
of
it
again
,
nothing
being
hid
from
the
heat
thereof
.
Were
Ignatius
at
this
day
raised
from
the
dead
,
his
humility
would
be
offended
with
words
so
full
of
vanity
and
pride
.
The
Epitaph
of
Ignatius
.
You
th●t
by
the
felicity
of
wit
,
and
exc●llence
of
conceit
can
represent
in
your
fancyes
the
images
of
Pompey
the
Great
,
Caesar
or
Alexander
●open
your
eyes
t●
truth
,
and
you
shall
read
on
this
M●●ble
,
that
Ignatius
was
greater
than
all
these
Conquerours
.
Lib.
2.
p.
180.
The
Epitaph
of
Xavier
.
Stay
a
while
you
Heroes
,
Great
spirits
,
and
Lovers
.
of
vertue
.
You
are
not
to
do
;
or
undertake
any
thing
more
,
since
Xavier
is
buryed
under
this
tombe
:
But
I
am
deceived
.
There
's
nothing
in
a
manner
here
of
that
Great
Ap●stle
of
the
East
,
c●uragious
beyond
nature
,
illustrious
beyond
imitation
,
admirable
beyond
envy
,
the
companion
of
Jesus
,
the
Son
of
Ignatius
that
imm●rtal
Angel
in
a
mortal
body
.
There
's
nothing
here
,
I
s●y
,
of
him
that
could
be
corrupted
,
since
he
had
not
any
thing
subject
to
corrup●ion
,
who
subdued
more
peop●e
to
the
Church
than
the
Romans
and
Greeks
did
to
their
Empires
in
several
Ages
.
We
may
with
good
reason
say
to
the
Jesui●es
in
the
words
of
Christ
,
〈…〉
Wo
be
to
you
Lawyers
and
Pharisees
hypocrites
▪
who
build
the
tombs
of
the
Prophets
,
and
garnish
●he
Sepulchers
of
he
righteous
.
For
methinks
,
they
mock
these
Saints
,
when
on
the
one
hand
they
praise
them
to
excess
,
to
draw
thence
glory
for
themselves
,
and
on
the
other
hand
follow
another
spirit
and
contrary
Maxims
:
To
shew
the
difference
between
the
conduct
of
the
Jesuites
and
that
of
Xavier
,
it
will
be
sufficient
to
report
what
themselves
say
of
this
Saint
,
that
though
he
was
Nuntio
from
the
Pope
,
yet
when
he
arrived
at
Goa
,
he
went
to
prostrate
himself
at
the
feet
of
the
Bishop
,
to
inform
him
for
what
end
the
Pope
and
the
King
of
Portugal
had
sent
him
into
that
Countrey
;
he
presented
to
him
,
and
left
in
his
hands
the
Popes
Brieves
,
promising
never
to
make
use
of
his
Authority
as
the
Apostolical
Nuntio
,
further
than
it
should
please
the
Bishop
to
allow
,
To
which
the
Author
of
the
history
addes
,
that
he
alwayes
kept
inviolable
his
custom
of
submitting
to
the
Prelates
of
the
Church
,
of
what
degree
soever
:
These
are
the
words
of
F.
Daniel
Bartoli
,
lib.
1.
dell●
1.
part
.
dell
.
〈◊〉
,
della
Comp.
de
Iesus
●ell
Asia
.
But
the
Jesuites
,
no
otherwise
qualified
than
as
brethren
of
the
Society
,
do
every
day
exalt
themselves
against
the
power
of
Bishops
,
and
pretend
to
preach
and
administer
the
Sacraments
in
spite
of
them
,
which
hath
obliged
a
great
number
of
the
best
Bishops
of
France
to
interdict
them
.
Vain
and
false
Elegies
of
other
Authors
.
Lessius
,
say
they
,
hath
gotten
eternal
reputation
,
not
only
by
the
works
of
his
wit
,
but
the
renown
of
his
Vertues
,
and
was
consulted
as
an
Oracle
from
all
parts
of
the
world
,
Lib.
1.
Dissert.
5.
pag.
17.
When
Laine's
spake
in
the
Councel
of
Trent
,
for
the
Conception
of
the
Virgin
with●ut
Original
Sin
,
the
whole
Councel
gave
ear
to
him
,
not
as
a
man
speaking
out
of
a
Chair
,
but
as
a
Prophet
descended
from
heaven
,
for
pronouncing
of
Oracles
,
declaring
of
mysteries
,
and
publishing
of
secrets
:
And
he
by
his
eloquence
preserved
the
Virgin
from
receiving
a
spot
in
the
purity
of
her
conception
,
and
fetched
but
that
stain
she
had
received
before
by
the
opinion
of
many
(
he
means
the
Dominicans
)
lib.
1.
Or.
5.
p.
139.
'T
is
principally
from
Spain
those
great
men
issued
,
who
by
the
excellence
of
their
parts
,
and
depth
of
their
learning
have
extended
the
limits
of
Sacred
knowledge
,
have
been
the
Ornament
of
our
age
,
and
will
be
the
admiration
of
posterity
,
lib.
11.
c.
4.
p.
211.
He
means
Suarez
,
Vasquez
,
Molina
,
and
others
,
to
whom
they
may
now
add
Escobar
,
Guimenius
,
&c.
infamous
for
errours
and
ignorance
,
as
the
others
celebrated
for
learning
and
knowledge
.
What
shall
I
say
of
those
Ramparts
of
sacred
learning
,
Suarez
and
Vasquez
?
Who
in
the
great
heap
of
difficulties
opposed
to
their
scrutiny
,
and
the
vigour
of
their
wit
,
believed
,
and
with
reason
,
that
they
could
penetrate
through
all
,
and
that
nothing
could
be
inaccessible
to
them
?
What
vaste
thoughts
had
Cornelius
de
la
Pierre
who
hath
comprehended
in
his
Commentaries
all
the
Holy
Scripture
?
What
shall
I
say
of
Sanchez
and
Lessius
,
those
men
●f
knowledge
,
so
pure
and
so
perfect
?
they
should
have
added
Virginal
and
Maidenly
,
for
Alegamb
gives
their
knowledge
that
title
of
hon●ur
,
lib.
5.
c.
6.
p.
644.
S●arez
whom
the
most
knowing
persons
have
not
doubted
to
call
the
Vniversal
M●ster
of
this
Age
,
p.
438.
It
must
be
confessed
,
that
there
are
in
the
Society
of
the
Iesuites
some
knowing
persons
,
but
when
they
take
occasion
from
thence
to
extoll
themselves
above
all
the
world
,
they
give
just
cause
of
complaint
,
that
the
knowledge
of
those
few
serves
only
to
blow
up
the
rest
with
pride
and
vanity
,
even
to
the
meanest
conducters
and
ministerial
officers
,
they
all
have
great
opinions
of
themselves
,
though
no
right
to
the
praises
of
the
Society
;
so
that
when
they
hear
the
magnificent
Encomiums
they
give
Vasquez
,
Suarez
,
and
some
others
,
they
easily
perswade
themselves
,
that
they
are
considerable
members
of
so
illustrious
a
body
,
and
that
one
day
they
shall
have
their
badge
of
dignity
,
and
a
more
honourable
place
in
the
Records
of
the
Society
.
Thei●
vain
and
pr●●ended
Conformity
with
Iesus
Christ
.
'T
is
not
enough
for
the
ambition
of
the
Iesu●tes
to
compare
their
Society
with
the
Church
,
the
spo●se
of
Christ
,
and
to
represent
him
working
on
an
anvil
,
a
ring
to
be
given
them
in
token
of
an
indissoluble
marriage
with
the
Society
;
but
all
the
great
volumn
of
the
Image
of
their
first
age
,
consists
only
of
comparisons
of
themselves
with
Christ
,
making
the
resemblance
to
lye
in
Five
points
,
which
are
the
subj●cts
of
the
five
Books
of
that
work
,
which
they
have
abridged
and
placed
in
the
beginning
of
their
first
Book
,
as
followeth
:
1.
Iesus
Christ
made
himself
of
no
reputation
.
Igna●ius
descended
of
an
Illustrious
Family
,
was
reduced
to
beg
his
bread
.
Hence
sprang
this
little
Society
(
so
they
call
it
here
:
)
They
persevered
well
in
the
humility
of
their
Founder
,
when
in
China
they
quitted
their
ordinary
habit
and
went
as
Gallants
,
to
prevent
,
as
they
affirm
,
the
contempt
that
attends
a
poor
appearance
.
2.
Iesus
Christ
increased
in
wisdom
,
in
age
,
and
in
grace
in
the
sight
of
God
and
of
m●n
.
This
is
the
Image
of
the
Society
Cr●scent
;
't
is
strange
,
that
notwithstanding
the
knowledge
men
have
of
the
irregularities
of
the
Iesuites
,
they
have
vanity
enough
to
think
to
perswade
the
world
,
that
they
exceed
in
vertue
all
their
Predecessors
;
but
whatever
they
say
they
cannot
be
believed
without
new
Idea's
of
their
first
Fathers
.
3.
Iesus
Christ
began
to
do
and
teach
.
This
is
the
Image
of
the
Society
acting
;
and
when
they
write
of
their
continual
labours
;
they
write
,
In
this
thou
approachest
nearer
to
Christ
,
O
Glorious
Society
,
which
hast
produced
works
of
such
Grandeur
:
But
what
could
be
so
horrible
as
the
Idea
we
should
have
of
this
Society
,
if
we
were
perswaded
she
hath
acted
and
ordered
her
conduct
according
to
those
maximes
which
her
Casuists
have
written
and
taught
?
4.
Iesus
suffered
a
shameful
death
.
This
is
the
image
of
the
Society
suffering
,
but
he
endured
a
little
more
,
but
boasted
much
less
than
these
men
do
.
5.
Iesus
Christ
through
suffering
is
past
into
Glory
.
This
is
the
image
of
the
Society
triumphant
:
It
might
be
wished
,
these
Fathers
would
not
so
much
seek
their
Glory
of
men
,
that
they
might
have
a
greater
share
in
that
of
Christ
,
who
in
the
Gospel
hath
forbidden
us
to
seek
our
own
Glory
.
When
the
Iesuites
compare
their
Hero's
▪
to
Alexanders
,
Hercules
,
Po●●ies
and
Caesars
,
the
style
is
tollerable
,
though
very
ridiculous
.
'T
is
not
very
rare
for
men
,
even
writers
,
to
want
judgement
and
common
sense
;
but
whatever
these
good
Fathers
say
,
they
are
too
well
known
to
be
taken
for
Angels
.
Yet
since
they
lift
up
their
voice
to
heaven
,
and
affect
altogether
to
compare
their
Society
to
the
Church
,
and
themselves
to
the
Apostles
,
and
to
Jesus
Christ
whom
they
look
upon
as
their
companion
,
it
may
do
well
to
advertise
the
world
how
dangerous
and
irregular
their
passion
is
,
which
makes
them
use
such
extravagant
expressions
.
They
ought
to
remember
that
we
cannot
draw
near
to
God
but
by
humility
,
and
that
the
way
intirely
to
de●ace
the
small
remainder
we
have
of
resemblance
with
him
,
is
,
not
to
acknowledge
our
distance
from
his
Grandeur
,
his
Holiness
and
his
Goodness
,
and
not
to
lay
sufficiently
to
heart
that
we
are
really
meer
nothings
as
he
is
the
Soveraign
Omnipotent
Essence
.
Pride
being
the
first
crime
that
corrupted
Angels
and
Men
,
is
also
the
most
deeply
rooted
in
our
nature
;
so
that
there
alwayes
remains
in
us
an
inclination
to
desire
with
our
first
Parents
to
be
like
the
most
High
,
and
to
make
our selves
and
the
things
we
affect
,
Idols
to
be
set
up
in
the
place
of
God
.
'T
is
true
,
that
since
the
light
of
the
Gosp●l
,
there
have
not
appeared
where
Christ
is
adored
,
any
persons
so
impudent
to
cause
themselves
to
be
worshipped
as
Gods
,
or
that
durst
attribute
that
honour
to
any
other
man
:
But
we
see
a
shadow
of
this
disorder
in
Christendome
it self
;
for
as
soon
as
it
falls
out
that
we
have
a
vertuous
friend
,
because
we
dare
not
make
him
a
God
;
yet
this
doth
not
restrain
us
from
making
him
a
Saint
,
and
if
we
may
be
believed
,
the
greatest
in
Paradise
;
and
if
it
lye
in
our
power
,
we
extol
him
so
high
,
that
none
but
Christ
shall
be
fit
to
compare
with
him
:
But
this
passion
more
easily
spreads
in
communities
and
succeeds
more
happily
;
they
cover
it
with
the
presence
of
the
Glory
of
God
,
promoted
by
publishing
holiness
,
which
is
no
where
so
resplendent
as
in
the
Saints
:
They
make
it
their
devotion
,
and
subject
of
their
zeal
to
commend
the
members
of
the
Society
.
One
Iesuite
thinks
he
merits
by
praising
another
,
and
as
that
other
is
of
his
coat
,
so
he
agrees
in
the
practice
as
well
as
prof●ssion
of
the
same
rule
,
and
is
his
companion
,
his
brother
and
other-self
,
obliged
to
barter
Elegies
,
and
make
suitable
returns
for
the
commendations
received
:
But
it
might
have
been
affirmed
,
that
the
ambition
of
these
Fathers
had
proceeded
●urther
than
themselves
could
have
imagined
,
had
they
not
taken
such
care
to
make
it
app●ar
with
a
witness
in
the
proud
representation
they
have
made
of
their
company
:
Because
there
are
amongst
them
some
persons
reputed
holy
and
learned
,
they
would
impose
on
the
world
to
have
no
other
Idea
of
their
Society
,
but
that
it
is
composed
only
of
persons
no
less
chaste
and
bright
than
the
Angels
,
and
have
not
a
body
but
to
●ight
and
to
suffer
for
Iesus
Christ
.
There
is
nothing
on
Earth
,
as
they
say
,
wherewith
to
compare
this
Holy
Society
,
but
the
Church
of
Christ
,
with
this
difference
,
that
the
Church
is
obliged
to
continual
mourning
for
the
rareness
of
Vertue
among
the
members
thereof
,
and
because
the
wheat
is
almost
all
covered
with
chaff
,
whereas
in
the
Society
there
is
only
wheat
without
any
chaff
.
The
Church
hath
this
advantage
,
that
none
can
be
saved
but
in
her
bosome
;
but
though
all
that
live
there
are
called
to
salvation
,
yet
few
are
saved
,
and
chosen
for
heaven
.
And
those
few
who
are
happy
enough
to
be
saved
,
and
persevere
to
the
end
,
must
do
it
with
much
labour
,
and
continual
combates
against
their
infirmities
and
imperfections
the
whole
time
of
their
life
.
They
confess
with
St.
Paul
,
they
see
no
good
thing
in
themselves
,
that
the
law
of
sin
from
which
they
are
not
intirely
exempt
,
causes
them
often
to
do
the
ill
they
would
not
,
as
the
weight
of
their
corruption
hinders
them
to
do
the
good
that
they
would
;
they
acknowledge
,
that
tho●gh
they
are
enlightned
with
the
Faith
,
their
light
is
but
small
,
and
would
be
wholly
extinct
,
did
they
not
constantly
pray
to
God
to
increase
it
;
that
they
find
themselves
often
involved
in
such
darkness
,
that
they
know
not
what
they
ought
,
or
ought
not
to
do
,
to
perform
the
repentance
they
owe
unto
God
,
and
the
charity
they
are
obliged
to
pay
unto
their
neighbour
.
Lo
here
,
what
men
the
Saints
of
the
Church
of
Christ
are
!
they
alwayes
walk
in
humility
,
in
fear
and
in
self-denial
,
knowing
they
must
fall
when
they
quit
this
path
;
but
the
Church
of
the
Iesuites
is
all
perfect
,
and
composed
intirely
of
persons
that
are
perfect
,
there
are
no
children
nor
imperfect
ones
amongst
them
;
they
are
all
born
with
helmets
on
their
heads
,
they
are
all
Ph●●nixes
,
Heroes
,
and
men
at
arms
,
they
have
all
strength
sufficient
to
conquer
,
and
more
wisdome
is
necessary
to
govern
the
world
.
Moreover
they
are
all
Saints
,
and
shall
be
all
saved
;
they
have
express
Revelations
which
put
it
out
of
doubt
▪
that
for
three
hundred
years
,
and
to
the
end
of
the
world
,
not
one
of
them
shall
dye
in
the
h●bit
of
a
Iesuite
who
shall
not
have
the
gift
of
perseverance
:
They
are
no
sooner
dead
,
but
according
to
their
prophecyes
Iesus
Christ
com●s
to
meet
them
,
for
to
conduct
them
to
heaven
,
and
make
them
reign
there
above
all
other
Religious
Orders
,
whereof
the
most
perfect
are
but
as
silver
,
whereas
by
another
〈◊〉
they
know
that
they
are
the
most
precious
gold
.
Lastly
,
having
exhausted
all
sort
of
praises
,
and
compared
themselves
to
Angels
,
to
Prophets
,
to
the
Apostles
,
the
twenty
four
Elders
in
the
Apocalipse
,
the
Pharisees
and
Emperours
,
having
applyed
to
themselves
all
they
could
find
in
Scripture
,
which
might
make
for
their
Glory
,
to
end
all
,
they
compare
this
great
body
to
Christ
Iesus
himself
,
as
if
all
other
perfections
,
but
that
of
God-man
were
unworthy
of
them
:
They
are
strongly
possest
with
a
fancy
,
that
their
Company
is
like
unto
Christ
,
and
that
as
there
is
nothing
in
Christ
but
what
is
Holy
,
it
follows
in
their
imagination
,
that
all
is
holy
among
them
too
:
There
is
nothing
so
corrupt
in
their
manners
,
so
extravagant
in
their
devotion
,
so
false
in
their
Theology
,
which
they
maintain
not
as
the
Sentiments
of
the
Church
.
Many
of
their
Divines
invent
fanatick
opinions
,
and
the
Universities
have
been
often
obliged
to
censure
their
Authors
.
But
these
Fathers
persist
in
their
principles
,
and
thinking
it
necessary
to
maintain
themselves
to
be
infallible
as
the
Church
,
they
never
recant
,
and
have
all
in
their
hearts
what
one
of
them
sometime
stuck
not
to
pronounce
,
That
the
opinion
of
a
Iesuite
is
alwayes
Catholique
,
dogma
Catholicum
&
Iesuiticum
convertuntu●
.
And
thus
supposing
alwayes
this
Society
to
be
,
all
holy
,
all
luminous
,
all
perfect
,
without
spot
,
without
infirmity
,
without
malady
,
they
believe
it
impossible
to
praise
it
excessively
,
as
a
work
of
God
beyond
all
praise
;
and
that
these
holy
companions
of
Iesus
Christ
are
so
united
to
him
,
that
all
that
may
be
said
to
their
advantage
,
returns
unto
God
.
In
so
great
a
measure
doth
he
partake
of
all
that
concerns
them
.
But
while
they
admire
themselves
in
this
manner
,
they
perceive
not
the
misery
of
the
condition
they
are
fallen
into
;
which
we
cannot
better
express
,
than
to
say
,
that
the
extream
desire
they
have
had
to
pass
for
the
wisest
and
most
illuminated
in
the
world
,
hath
rendered
them
foolish
and
senseless
,
that
they
have
lost
themselves
in
their
vain
Ratiocinations
;
that
their
minds
and
their
hearts
having
been
covered
with
darkness
,
they
have
transferred
the
honour
due
only
to
the
incorruptible
God
,
unto
their
Society
full
of
corruption
and
misery
and
as
the
Pagans
,
having
chosen
for
Gods
,
men
subject
to
all
sorts
of
passions
and
vices
,
were
in
pursuance
of
that
folly
obliged
to
sanctifie
those
disorders
;
so
the
Iesuites
alwayes
supposing
themselves
Saints
,
take
no
care
to
purifie
themselves
from
those
faults
which
are
common
to
them
with
other
men
,
but
labour
to
sanctifie
those
faults
,
in
giving
the
greatest
vices
of
a
I●suite
the
golden
titles
of
vertue
and
goodn●ss
;
so
that
though
they
are
ambitious
,
covetous
,
inter●ssed
,
revengeful
,
as
other
men
,
they
are
still
innocent
,
for
considering
themselves
under
no
other
notion
than
that
of
one
of
the
most
excellent
works
of
God
,
they
fancy
that
in
praising
themselves
they
but
praise
God
,
that
in
exalting
themselves
above
the
world
,
they
do
but
establish
the
Empire
and
Authority
of
Christ
,
that
in
heaping
up
riches
and
scraping
wealth
together
all
the
wayes
they
can
devise
,
they
serve
not
their
interest
,
but
Iesus
Christ
;
for
as
for
them
,
though
they
lodge
in
magnificent
houses
,
and
amass
all
the
estate
they
possibly
can
;
by
●e●●aments
and
donations
,
by
trafick
;
by
borrowing
money
,
and
then
proving
bankrupts
;
they
pretend
to
be
poor
and
alwayes
without
money
,
because
they
have
nothing
whereof
they
devest
not
themselves
speculatively
into
the
hands
of
Iesus
Christ
.
As
they
pretend
they
have
no
enemies
,
but
those
of
God
,
they
think
it
permitted
them
to
oppress
them
as
they
please
;
and
as
if
their
power
,
were
as
Gods
,
inseparable
from
Justice
,
they
never
shew
the
least
scruple
or
repentance
for
any
evil
they
do
them
who
oppose
their
most
wicked
designs
.
Lastly
,
though
their
Authors
are
guilty
of
almost
infinite
errours
,
and
fill
their
books
with
detestable
maximes
,
they
forbear
not
to
regard
them
with
such
respect
and
submission
,
as
if
they
alone
were
the
Rule
of
the
Truth
,
and
as
if
every
opinion
written
in
their
books
must
of
necessity
be
holy
and
good
.
St.
Augustine
teaches
us
,
that
God
serves
himself
sometimes
of
the
most
shameful
miscarriages
of
proud
men
to
make
them
see
their
corruption
,
to
humble
them
,
and
oblige
them
to
have
recourse
to
repentance
;
but
it
seems
this
remedy
is
of
no
use
for
the
Iesuites
,
those
remarkable
and
most
shameful
falls
so
frequent
in
their
Society
,
having
not
been
yet
able
to
open
their
eyes
,
nor
to
perswade
them
that
they
are
not
impeccable
.
So
great
is
their
passion
to
make
their
Society
pass
for
a
Virgin
without
blemish
,
that
they
have
intirely
abolished
repentance
amongst
them
,
and
all
the
marks
of
it
as
a
superfluous
thing
.
I
cannot
but
report
on
this
occasion
the
complaint
made
to
me
by
one
of
their
brethren
,
for
some
few
there
are
who
mourn
for
these
horrible
disorders
,
and
begin
to
open
their
eyes
:
He
told
me
,
that
as
soon
as
any
of
them
is
Priest
,
if
he
be
unhappy
enough
to
fall
secretly
into
a
mortal
sin
,
he
must
of
necessity
dye
in
impenitence
;
for
they
are
indispensably
obliged
to
say
Mass
every
day
which
supposeth
them
all
saints
,
or
that
a
simple
confession
can
in
a
moment
re-establish
them
in
the
sanctity
they
had
lost
,
and
restore
them
to
the
dispositions
necessary
in
them
who
approach
the
Altar
,
what
crime
soever
they
have
committed
.
I
enter
not
the
secrets
of
the
heart
,
and
of
the
consciences
of
particular
men
,
but
if
we
may
be
allowed
to
guess
in
general
at
their
weakness
and
infirmities
,
by
those
of
many
who
publickly
fall
into
infamous
Actions
,
I
think
it
may
be
said
,
without
passing
rash
Judgement
,
that
't
is
very
possible
that
some
of
them
fall
into
sins
that
oblige
them
to
repentance
;
and
that
it
is
so
much
the
more
possible
,
that
they
are
of
a
very
great
number
,
that
they
live
without
any
Austerity
,
and
great
liberty
of
converse
with
all
sort
of
people
,
besides
that
their
ordinary
imployments
,
their
Preaching
,
Confession
,
and
Classes
are
oftentimes
neer
dangerous
occasions
of
falling
into
sin
;
so
that
it
being
very
probable
that
some
fall
into
those
precipices
which
all
are
so
neer
,
't
is
strange
,
that
the
passion
they
have
for
their
Glory
,
should
so
harden
them
in
their
Crimes
,
that
it
hath
never
been
seen
,
that
any
of
them
that
have
fallen
,
came
out
of
that
state
by
a
true
and
compleat
repentance
.
This
love
of
Glory
is
so
great
amongst
them
,
that
it
hath
not
only
made
them
abolish
repentance
,
for
fear
of
giving
any
colour
to
think
they
need
it
,
but
hath
carry'd
them
sometimes
to
the
doing
of
extreme
violences
,
and
great
injustice
,
for
covering
those
faults
whereby
they
might
receive
any
dishonour
;
and
the
better
to
conceal
them
,
they
labour
with
all
Artifice
to
justifie
the
persons
who
have
committed
them
.
We
have
an
instance
of
this
Excess
in
the
Theatre
of
the
Jesuites
,
p.
396.
so
horrible
that
the
Author
durst
not
report
it
:
But
the
world
knowes
it
by
other
means
,
and
Mariana
acknowledges
,
that
it
is
their
custom
,
when
they
fear
the
fault
of
any
Father
not
yet
discovered
may
come
to
light
,
to
transport
him
presently
into
another
Province
.
And
when
some
disorder
appears
in
a
Superiour
,
whose
reputation
they
would
maintain
in
the
world
,
whom
notwithstanding
they
dare
not
trust
any
further
,
they
suggest
to
him
that
he
may
desire
leave
to
go
to
the
New
World
,
to
which
he
hath
no
sooner
consented
,
but
they
make
this
forced
desire
pass
for
an
extraordinary
●eal
for
the
Faith
,
and
a
necessary
banishment
for
an
Apostolical
mission
:
And
for
one
that
undertakes
these
Voyages
sincerely
,
and
with
good
intentions
,
there
are
twenty
which
go
not
but
upon
carnal
considerations
,
and
become
worse
after
than
they
were
before
.
Lastly
,
as
they
make
use
of
every
thing
for
their
Glory
,
they
are
not
ashamed
to
count
those
of
their
▪
Society
Martyrs
,
who
dyed
for
their
Crimes
,
and
to
make
them
companions
of
Christ
crucified
,
who
justly
▪
suffer
as
capital
offenders
,
they
make
it
their
merit
to
have
been
driven
out
of
England
and
France
,
though
they
drew
on
themselves
that
just
punishment
for
their
crimes
;
for
having
taught
men
to
kill
Kings
,
and
confessed
or
instructed
three
Assassinators
of
the
Monarchs
of
France
:
Barriere
confessed
by
Varada
,
Iohn
Chastell
instructed
by
Guignard
,
and
Ravaillac
confessed
by
F.
D'Aubigny
,
as
all
the
World
may
read
in
history
;
insomuch
that
Guignard
was
hanged
and
strangled
for
having
inspired
Chastell
his
Schollar
in
Philosophy
with
the
Parricide
,
and
having
taught
it
in
his
writings
.
In
England
,
Gardner
and
other
Jesuites
were
executed
for
having
been
Complices
in
the
Powder-treason
,
where
they
would
have
blown
up
in
a
moment
the
King
,
Queen
and
all
the
great
men
of
England
,
by
a
piety
worthy
the
moderation
of
these
new
Apostles
,
as
they
call
themselves
,
and
justly
,
as
not
led
by
the
spirit
of
the
old
.
They
have
been
also
expelled
from
Venice
,
for
raising
factions
,
according
to
the
Prophecy
of
the
Venetian
Patriarch
Farnisius
,
who
apprehending
their
factious
and
politick
Genius
,
foretold
50
years
before
,
swearing
on
the
Evangelists
as
themselves
confess
in
this
book
,
p.
494.
that
they
should
be
one
day
driven
out
of
Venice
.
To
conclude
,
though
in
▪
other
Provinces
and
Cities
of
Europe
,
and
other
parts
of
the
World
they
have
been
often
ill
treated
for
their
Plots
and
Cabals
,
they
forbear
not
to
say
by
a
horrible
blasphemy
that
these
persecutions
are
the
Crowns
of
their
piety
,
humility
and
innocence
,
as
they
were
in
the
Sacred
Person
of
Jesus
Christ
.
Priviledges
and
Extraordinary
Advantages
of
the
Society
above
other
Orders
.
I.
Priviledge
.
That
the
Society
is
a
Virgin
.
THis
we
have
seen
in
the
proud
Image
on
the
frontispiece
of
this
book
,
where
the
Society
is
represented
as
a
young
Virgin
,
though
Ignatius
their
founder
had
lived
in
the
disorder
of
a
man
of
Warr
,
before
his
Conversion
,
as
Ribadeneira
testifies
in
his
life
;
and
was
a
slave
to
the
vanities
of
the
world
,
and
those
unruly
passions
of
corrupt
nature
,
as
they
express
it
in
this
image
of
their
first
Age
,
and
at
last
of
a
dissolute
Souldier
became
a
Saint
of
Penitence
.
Whereas
other
Religious
Societies
in
a
Christian
humility
confess
their
weakness
,
acknowledge
their
imperfections
,
and
dare
not
speak
of
their
vertue
,
though
most
of
their
Founders
were
really
Virgins
,
as
we
learn
by
their
Lives
,
and
were
Saints
rather
of
innocence
than
Penitence
.
On
the
other
side
these
Fathers
consider
not
that
when
they
boast
their
Society
a
Virgin
with
so
much
earnestness
,
they
give
occasion
to
say
,
that
they
ought
to
be
ashamed
that
their
Casuists
make
this
Virgin
speak
with
so
much
impudence
,
words
so
little
becoming
a
Virgin
,
and
capable
to
corrupt
the
Masters
that
teach
,
and
the
Schollers
that
shall
be
sufficiently
unhappy
to
follow
them
.
II.
Priviledge
.
That
it
is
the
Company
of
Iesus
:
And
that
the
use
and
Office
of
his
Name
particularly
belong
to
them
.
THe
name
of
the
company
of
Iesus
and
of
Iesuite
is
the
most
August
upon
Earth
;
not
Granted
them
by
Popes
of
meer
motion
,
but
desired
and
demanded
by
their
first
Fathers
according
to
the
express
terms
of
the
first
Bull
of
their
Institution
.
And
yet
if
you
will
believe
them
,
't
was
God
himself
gave
it
them
,
as
they
say
expresly
in
these
terms
,
Et
nobis
Divinitus
concessum
est
,
lib.
I.
or
.
4.
p.
127.
St.
Thomas
in
his
Summe
of
the
body
of
Divinity
demands
why
Christians
have
taken
their
name
from
Christ
,
and
not
from
Iesus
;
and
are
called
Christians
and
not
Iesuites
?
and
answers
,
it
is
because
they
partake
of
the
holy
Unction
,
denoted
by
the
name
Christ
,
by
receiving
it
in
the
Sacraments
;
so
that
they
may
be
called
the
Christs
,
and
Anoynted
of
God
▪
whereas
they
have
no
part
in
the
signification
of
the
sacred
name
Iesus
,
which
signifies
Saviour
,
they
being
The
saved
,
and
he
alone
the
Saviour
:
Whence
it
is
that
this
name
is
not
the
sirname
,
but
the
proper
name
of
Iesus
Christ
,
which
was
given
him
by
God
,
by
the
ministry
of
the
Angell
,
because
he
was
to
save
his
people
,
in
delivering
them
from
the
sins
which
held
them
captive
:
And
that
at
this
Adorable
name
every
Knee
should
bow
in
Heaven
;
in
Earth
,
and
under
the
Earth
.
Hence
it
is
also
that
the
whole
Sorbonne
,
in
the
year
1554.
with
unanimous
consent
,
(
and
not
,
as
they
pretend
,
some
Doctors
of
the
Sorbonne
)
having
been
consulted
by
the
Parliament
of
Paris
,
found
this
name
of
Iesuite
extraordinary
,
and
in
their
famous
Censure
,
give
it
a
mark
,
calling
the
Iesuits
The
New
Society
,
which
particularly
attributes
to
it self
the
unusual
title
of
the
name
of
Iesus
.
And
M.
Eustache
de
Bellay
the
illustrious
Bishop
of
Paris
,
who
also
was
consulted
by
the
Parliament
of
Paris
,
having
given
his
advice
in
Writing
,
proposed
in
the
Assembly
of
the
Church
of
France
held
at
Poissy
,
by
the
command
of
the
King
,
in
1561.
that
if
they
should
be
received
,
it
should
be
only
as
a
Society
and
Company
,
and
not
as
a
new
Order
of
Religion
,
and
that
they
should
be
obliged
to
take
another
name
than
that
of
the
company
of
Iesus
,
or
Iesuites
:
This
was
held
so
reasonable
by
the
whole
Assembly
Generall
of
the
Gallican
Church
,
that
she
received
them
not
but
with
express
Charge
,
that
they
should
be
obliged
to
take
another
title
than
that
of
the
Society
of
Iesus
,
or
Iesuites
,
and
under
many
other
conditions
,
to
which
they
then
submitted
out
of
politick
prudence
,
but
performed
them
not
,
having
then
no
other
end
but
to
establish
themselves
in
France
,
and
knowing
according
to
one
of
their
Emblemes
,
that
as
soon
as
their
Society
should
put
in
a
foot
,
it
would
move
the
whole
Land
,
p.
321.
by
tumults
and
popular
seditions
,
before
they
could
be
removed
out
of
their
places
.
But
because
they
have
taken
this
Glorious
Name
,
and
preserved
it
by
the
favour
of
a
Pope
who
not
being
able
to
resist
their
importunities
,
gave
them
as
many
Bulls
as
they
thought
fit
to
desire
as
themselves
have
observed
,
they
say
,
That
the
use
and
office
of
this
Name
which
consists
in
fighting
for
the
Church
seems
to
belong
to
their
Fathers
by
the
particular
priviledge
received
by
the
Popes
Bulls
,
since
none
can
,
be
ignorant
that
we
can
prove
to
our
glory
by
every
dayes
experience
,
that
no
man
almost
hath
declared
war
against
the
Faith
and
Religion
in
these
evil
times
,
who
thought
it
not
his
duty
to
swear
an
immortal
enmity
against
our
Fathers
:
So
that
the
passage
in
Scripture
may
be
as
properly
applyed
to
our
Society
as
it
was
to
St.
Paul
,
I
will
shew
him
how
much
he
must
suffer
for
my
Name
,
p.
123.
Why
should
I
trouble
my self
further
to
consider
the
boldness
of
these
new
Apostles
who
pretend
to
make
as
many
Articles
of
Faith
as
they
please
,
to
find
new
senses
of
Scripture
,
in
corrupting
it
,
and
turning
the
passages
from
the
true
sense
to
apply
them
to
themselves
;
for
if
you
believe
them
,
't
was
not
so
much
of
St.
Paul
,
as
of
their
Society
that
Christ
spake
when
he
said
,
I
will
shew
him
how
much
he
must
suffer
for
my
Name
:
They
who
have
any
love
for
their
salvation
,
are
much
concerned
that
the
faith
be
not
corrupted
by
these
new
additions
,
and
those
who
receive
easily
these
Articles
of
Faith
of
the
Iesuitick
Church
,
ought
to
fear
lest
they
forget
those
which
Christ
hath
taught
his
Church
;
what
they
add
in
the
same
behalf
is
an
imagination
without
ground
,
pretending
the
hereticks
(
as
they
call
them
)
make
war
particularly
against
them
,
by
reason
of
the
Name
of
Iesus
,
which
they
bear
;
to
shew
it
is
not
for
the
Name
of
Catholicks
which
they
have
common
with
the
Bishops
,
the
Popes
,
and
an
infinite
number
of
Doctors
,
Ecclesiastical
persons
and
Fryars
,
but
because
by
particular
priviledge
they
bear
the
Name
of
Iesus
in
bearing
that
of
Iesuites
.
As
if
the
hereticks
believed
not
in
Iesus
Christ
,
and
held
not
the
Name
of
Iesus
Sacred
and
adorable
as
we
,
and
as
if
it
were
not
known
that
Calvin
hath
put
the
Name
of
Iesus
at
the
top
of
every
page
of
his
Institution
,
to
endeavour
to
sanctifie
his
books
by
that
Holy
Name
,
as
the
Iesuites
make
use
of
it
to
hallow
their
unholy
actions
and
opinions
.
In
another
place
with
a
pride
proper
to
them
,
and
on
design
to
draw
glory
to
themselves
from
the
hatred
of
hereticks
towards
them
,
say
they
,
all
the
enemies
of
the
faith
,
fling
their
darts
at
us
,
as
if
the
maintenance
of
holiness
,
and
the
Catholick
Religion
depended
on
the
subsistence
of
our
Society
alone
,
being
perswaded
,
that
if
this
pillar
of
publick
safety
were
pulled
down
and
ruined
,
there
could
be
nothing
easier
than
intirely
to
destroy
the
faith
,
with
the
piety
,
the
ceremonies
and
worship
of
the
Church
:
As
this
thought
is
suitable
to
the
good
opinion
the
Iesuites
have
of
themselves
,
I
believe
them
at
least
as
capable
of
it
,
and
all
other
thoughts
of
self-conceit
,
and
vain
glory
,
as
the
worst
of
those
Hereticks
.
But
as
to
the
particular
animosity
between
the
Lutherans
and
Calvanists
,
and
these
fathers
,
all
the
learned
know
,
that
it
proceeds
not
from
an
opinion
that
they
are
better
able
to
re●ute
their
errours
,
than
the
Doctors
of
Universities
,
the
Bishops
and
Cardinals
;
it
being
notorious
to
the
world
that
the
books
of
Ruard
Tapper
the
famous
Doctor
of
Loven
,
of
Drued
,
of
Augustin
,
S●ucchius
Eugabinus
a
Bishop
in
Italy
,
and
many
other
excellent
persons
of
the
faculty
of
divinity
,
and
other
eminent
Prelates
are
stronger
against
the
Lutherans
than
those
of
the
Iesuites
,
and
that
when
compared
with
Saintez
upon
the
Eucharist
,
or
Cardinal
Perron
against
the
Lutherans
,
the
books
of
the
Iesuites
look
like
those
of
Students
or
School-boys
:
besides
it
comes
not
to
pass
,
because
they
of
the
Reformed
Churches
think
them
more
holy
than
other
Orders
of
Religion
(
though
they
publish
themselves
altogether
perfect
and
Ramparts
of
the
Doctrine
of
Faith
)
for
they
know
as
well
as
the
Roman
Catholicks
that
their
spirit
is
less
humble
,
their
life
less
austere
,
their
knowledge
less
Ecclesiastical
,
their
charity
less
patient
and
meek
,
their
piety
less
dis-interessed
,
than
those
of
other
Orders
;
but
't
is
because
the
Iesuites
preach
no
other
thing
in
their
books
against
hereticks
,
but
that
they
ought
to
be
exterminated
and
burnt
:
And
that
those
Hereticks
who
have
not
zeal
enough
to
seek
the
Glory
of
false
martyrdom
,
love
more
the
charity
and
gentleness
of
Catholick
Doctors
and
Bishops
,
who
desire
not
the
death
of
a
sinner
but
that
they
may
be
converted
and
live
,
than
the
irregular
zeal
of
those
who
labour
not
so
much
to
convince
men
by
Truth
,
and
overcome
them
by
Charity
,
as
to
destroy
them
by
injuries
,
and
ruine
them
by
violent
counsels
,
which
they
inspire
into
Kings
and
Rulers
against
them
.
Another
Reason
that
the
Hereticks
are
more
inclined
to
ingage
with
them
than
other
Catholick
Doctors
,
is
,
that
those
Fathers
fill
their
books
with
new
Opinions
,
fantastick
tenets
,
and
corrupt
maximes
which
give
the
hereticks
great
advantage
against
them
,
this
medley
of
ill
things
making
it
more
facile
for
them
to
desend
themselves
against
their
writings
,
and
to
answer
their
Reasons
:
Other
Orders
are
said
to
come
of
the
Saints
who
have
founded
them
,
as
the
Benedictins
from
St.
Benedict
,
the
Dominicans
from
St.
Dominique
,
and
so
of
the
rest
,
which
is
the
reason
they
are
called
the
Orders
of
St.
Benedict
,
St.
Dominique
,
&c.
But
the
Iesuites
have
this
advantage
above
all
other
Orders
,
That
their
Company
is
the
Company
of
Iesus
himself
,
the
Society
of
the
Son
of
God
,
the
Order
whereof
he
is
the
true
Author
,
and
that
b●a●s
his
Name
,
That
Christ
is
their
first
F●u●der
,
the
Virgin
the
second
,
and
St.
Ignatius
only
the
third
,
lib.
1.
c.
6.
St.
Ignatius
was
so
humble
,
that
he
thought
himself
unworthy
to
give
the
Name
of
Ignatians
to
his
Companions
,
after
the
custome
of
other
Founders
,
wherein
he
seems
willing
to
have
imitated
the
Apostles
,
whose
humility
St.
Augustine
praises
,
in
that
they
gave
not
the
Names
of
Paulians
and
Petrians
,
but
Christians
to
the
faithfull
;
but
if
we
will
judge
●right
of
things
,
we
may
say
,
the
Society
hath
taken
the
Name
of
their
Author
:
for
Ignatius
attributing
all
unto
God
in
the
founding
of
his
Society
,
and
nothing
to
himself
,
and
declaring
that
Christ
was
the
first
and
principal
Author
thereof
,
he
did
it
with
great
reason
,
that
according
to
the
custome
among
the
Philosophers
in
the
Christian
Religion
,
and
the
Orders
thereof
,
the
Society
should
bear
the
Name
of
their
Author
without
mention
of
Ignatius
,
who
desired
to
be
concealed
,
p.
68.
Wherein
he
pretends
that
the
Divine
Excellence
which
is
found
in
the
foundation
of
the
Church
,
in
that
it
hath
Iesus
Christ
for
its
first
and
true
chief
and
founder
,
and
in
that
he
hath
given
it
the
surname
of
Christian
,
from
his
name
Christ
,
appears
in
the
foundation
of
this
Society
,
whereof
they
say
Christ
is
the
true
and
first
Author
,
and
gave
it
his
Name
incomparably
more
August
than
his
Surname
,
as
if
he
had
waved
his
general
Society
of
the
Church
,
that
he
might
reserve
this
highest
honour
for
the
particular
Society
of
Iesuites
,
That
Virgin
,
knowing
,
and
Martyr
,
Society
,
as
another
calls
it
:
and
if
you
take
their
word
you
may
believe
Ignatius
had
the
place
of
St.
Peter
,
Xavier
of
St.
Paul
,
their
ten
first
Fathers
,
that
of
the
twelve
Apostles
,
and
the
sixty
first
Iesuites
established
by
the
first
Bull
of
Paul
the
3
d.
that
of
the
seventy
Disciples
of
our
Lord
.
Ignatius
,
say
they
,
was
first
inclined
to
take
the
name
of
the
Company
of
Jesus
in
1538.
after
a
vision
in
a
desart
Church
on
his
way
to
Rome
,
where
God
the
Father
appeared
to
him
,
recommending
Ignatius
and
his
two
Companions
,
Peter
le
Teure
,
and
Iames
Laines
to
his
Son
Iesus
Christ
bearing
his
Cross
,
who
turning
to
them
said
,
I
will
be
favourable
to
you
at
R●me
.
This
vision
,
sayes
Maffens
the
Jesuite
,
was
the
principal
ground
of
the
Name
of
the
Society
of
Iesus
.
But
't
is
a
strained
conclusion
,
and
will
hardly
pass
for
a
good
inference
in
any
but
Iesuitical
logick
,
that
because
Christ
promised
to
favour
them
at
Rome
;
it
was
his
intention
that
a
particular
Order
should
assume
his
Name
,
which
the
Church
in
reverence
durst
not
take
for
the
reason
before
given
out
of
St.
Thomas
.
Besides
we
have
equal
evidence
of
Christs
appearing
and
promising
his
assistance
to
several
founders
of
other
Orders
,
who
never
thought
it
a
commission
to
call
themselves
Iesuites
,
which
is
not
common
to
all
Christians
,
as
they
tell
us
,
lib.
1.
c.
4.
p.
69
the
name
of
Christian
which
is
the
Surname
of
Iesus
,
being
the
Name
common
to
the
whole
Church
,
which
hath
expressed
that
respect
to
the
August
Name
of
the
Saviour
of
the
world
,
which
the
Popes
have
to
that
of
St.
Peter
which
they
never
assume
,
though
his
successors
in
the
Chief
Chair
of
Christianity
.
III.
Priviledge
.
That
they
are
the
freemen
and
companions
of
Iesus
Christ
;
a
vision
wherein
they
are
preferred
before
the
Capucins
and
Chartreus
Monks
.
'T
Is
for
this
reason
,
that
whereas
the
Apostles
styled
themselves
the
servants
of
Iesus
Christ
,
the
Iesuites
have
the
Pri●iledge
to
call
themselves
his
Freemen
,
and
his
Companions
,
pag.
24.
And
that
in
a
vision
at
Paris
,
St.
John
the
Evangelist
having
appeared
to
a
young
lad
,
and
asked
him
whether
he
would
be
a
Capucian
or
a
Chartreus
,
the
B●y
answering
,
what
God
pleased
,
St.
John
left
him
a
paper
,
and
told
him
,
see
there
three
Orders
,
cho●se
which
you
will
,
the
paper
containing
the
names
of
the
Capucins
and
Chartreus
in
silver
,
but
of
the
Iesuites
in
Golden
Letters
;
which
they
attribute
to
the
Sacred
Name
of
Iesus
they
bear
,
and
visibly
insinuate
,
that
as
Gold
is
the
most
precious
of
metals
,
so
their
Order
is
the
most
venerable
and
divine
of
all
the
Orders
of
Religion
.
They
that
flatter
the
ambition
and
pride
of
the
Grandees
of
the
world
,
exalt
them
in
titles
,
and
magnifie
their
dignities
which
often
serve
to
make
them
more
vicious
:
But
't
is
strange
,
these
Fathers
who
are
All
Perfect
,
should
boast
so
much
of
their
Name
,
as
if
to
call
one
Iesuite
were
to
Canonize
him
a
Saint
.
But
let
them
take
heed
left
for
their
unworthiness
of
the
Name
it
rise
in
judgement
against
them
to
their
condemnation
:
great
titles
are
common
to
good
and
bad
men
,
but
as
ambition
is
the
ordinary
purchaser
,
so
they
fall
commonly
into
the
possession
of
wicked
persons
,
it
being
generally
observed
,
that
none
are
more
worthy
contempt
,
than
those
who
by
their
titles
claim
preferance
to
other
men
;
the
Bishop
in
the
Apocalypse
,
said
he
,
was
rich
,
and
wanted
nothing
as
the
Iesuites
pretend
themselves
the
Companions
of
Christ
,
and
exalted
above
other
men
,
as
the
Name
Jesus
is
of
a
superlative
dignity
,
but
they
,
like
that
Prelate
,
know
not
that
they
are
poor
,
naked
and
blind
,
said
to
live
but
really
dead
,
Rev.
c.
1.
IV.
Priviledge
.
All
those
who
dye
in
the
Society
,
though
never
so
young
,
have
accomplished
an
Age
before
their
decease
.
THough
Old
Age
be
rare
in
the
Society
,
where
Study
consumes
men
in
the
flower
of
Y●uth
,
yet
no
man
dyes
in
the
S●ciety
but
he
hath
lived
a
full
Age
;
laugh
not
at
the
Expression
,
't
is
not
extraordinary
but
demonstratively
true
:
Virtuous
Actions
extend
Life
,
and
lengthen
our
dayes
.
Iesus
was
old
at
his
birth
,
Solomon
at
twelve
years
of
age
,
Daniel
and
Joseph
when
very
young
,
and
so
were
Francis
Strada
,
Gonzaga
,
Stanislaus
,
Ubaldin
,
Cajetan
,
Berchman
and
others
.
Studious
men
repair
the
brevity
of
life
by
reading
of
histories
,
and
the
capacities
which
of
themselves
are
long
a
ripening
,
by
the
help
of
that
Divine
Wisdome
,
and
Heavenly
light
conspicuous
in
our
constitutions
quickly
attain
compleat
maturity
,
which
makes
the
least
Apprentices
of
our
Company
as
men
of
one
hundred
years
old
in
Knowledge
,
and
ripe
in
the
Sciences
before
the
flower
of
their
Age.
The
whole
world
admits
them
to
be
such
,
for
as
soon
as
initiated
in
the
Society
they
are
presently
Presbyters
,
(
which
signifies
old
)
and
called
Fathers
,
though
in
their
Child-hood
,
and
by
the
Priviledges
of
the
Society
may
preach
though
they
be
not
in
Orders
,
and
are
all
guided
by
a
Divine
Wisdome
of
greater
assurance
than
the
most
approved
Philosophy
,
and
longest
Experience
.
And
being
called
by
Iesus
the
Eternal
Wisdome
of
his
Father
to
partake
of
his
care
and
share
in
his
labours
,
and
assisting
the
world
with
Paternal
affection
,
there
is
not
one
among
them
to
whom
the
Glory
of
Age
is
not
due
,
none
who
hath
not
accomplished
his
dayes
,
and
lived
an
Age
though
he
dye
a
youth
.
This
concludes
not
the
Iesuites
wise
,
but
in
their
own
eyes
,
which
is
the
worst
of
follies
▪
but
the
Author
had
good
reason
to
tell
us
,
that
Old
Age
is
rare
in
the
Society
,
not
but
that
many
of
them
live
very
long
,
but
that
few
attain
a
maturity
in
wisdom
.
V.
Priviledge
.
They
are
more
prudent
and
politick
than
the
Ministers
of
Spain
.
WE
read
this
brave
Priviledge
in
one
of
the
Sermons
preached
at
the
beatification
of
Ignatius
,
translated
into
French
by
F.
Sollier
the
Iesuite
,
and
printed
by
him
at
Poitiers
in
1611.
under
the
title
of
Three
Excellent
Sermons
,
which
he
dedicated
to
Madam
Frances
de
Foix
,
Abbess
of
Nostre
Dame
de
Xaintes
,
and
writ
an
Apology
in
defence
thereof
against
the
censure
of
the
Sorbonne
,
who
had
declared
several
propositions
therein
to
be
scandalous
,
erronious
,
manifestly
her●tical
,
blasphemous
and
impious
.
The
Order
is
divided
into
thirty
three
f●ir
and
large
Provinces
(
now
above
thirty
six
)
inhabits
three
hundred
and
six
Houses
and
Colledges
(
since
increased
to
above
eight
hundred
)
and
con●●●ts
of
above
one
thousand
five
hundred
and
fourscore
Brethren
of
the
Order
,
so
Prudent
in
Governm●n●
▪
that
there
are
among
their
Lay-brothers
,
persons
who
may
read
Lessons
in
the
Politiques
to
the
Chancellours
of
Granada
at
Valladoldo
,
and
instruct
the
Council
of
State
of
our
King
,
pag.
172.
'T
is
no
wonder
that
men
who
have
so
good
opinion
of
their
Wisdom
and
Charity
for
mankind
should
intermeddle
so
much
in
the
affairs
of
Government
:
'T
is
a
Priviledge
they
have
beyond
the
Apostles
prohibited
by
Christ
to
touch
that
secular
Dominion
that
belongs
to
Kings
and
great
men
of
the
Earth
;
The
Kings
of
the
Gentiles
excercise
Authority
over
them
,
but
it
shall
not
be
so
among
you
.
But
since
the
Iesuites
so
willingly
undergo
the
toylsom
burden
of
th'
administration
of
Kingdoms
as
we
see
at
this
day
in
Spain
,
and
do
nothing
but
to
promote
the
Glory
of
God
;
we
must
not
question
but
they
have
an
express
command
from
Christ
to
war●ant
their
Actions
:
Besides
,
it
were
an
unpardonable
injury
to
look
on
their
General
as
those
of
the
Ia●obins
or
Augustine
Fryars
who
govern
only
men
of
Religion
;
but
if
you
will
frame
your
Idea
suitable
to
the
Grandeur
of
the
Subject
,
you
must
conceive
him
a
Soveraign
no
less
Secular
than
Ecclefiastick
,
that
affects
the
Government
of
the
world
no
less
than
that
of
the
Church
.
'T
is
not
long
since
that
a
French
Lord
had
this
confirmed
from
their
Generals
mouth
,
telling
him
,
That
from
his
Chamber
he
Governed
not
Paris
only
,
but
China
;
not
China
●●ly
,
but
the
whole
world
,
yet
no
man
knew
how
.
VI.
Priviledge
.
That
Christ
comes
to
meet
every
Jesuite
at
his
death
to
receive
him
to
Glory
.
'T
Is
one
of
the
Priviledges
of
the
Society
of
Iesus
,
That
upon
the
death
of
each
Iesuite
he
advances
to
meet
and
conduct
him
to
bliss
:
Happy
Souls
,
assured
to
pass
from
the
prison
of
mortality
into
the
immortal
bosome
of
our
Lord
Iesus
,
the
verity
of
this
proposition
depends
not
on
my
authority
,
but
of
the
Oracle
that
delivered
it
;
F.
Crifoel
the
Iesuite
tells
us
,
that
in
1616
in
the
vision
of
Saint
Therese
a
soul
on
her
way
to
Glory
in
company
of
many
more
told
this
Saint
,
A
Brother
of
the
Society
of
Iesus
is
our
Guide
:
how
happy
are
we
in
such
a
Chief
,
to
whose
vertue
and
prayers
we
owe
our
deliverance
this
day
out
of
the
pains
of
purgatory
.
Wonder
not
that
the
Almighty
comes
to
meet
us
,
't
is
no
new
thing
,
the
brethren
of
the
Society
of
Iesus
have
this
Priviledge
,
that
when
one
of
them
dies
Iesus
comes
to
meet
and
receive
him
to
Glory
,
lib.
5.
c.
8.
p.
648.
These
Visions
may
be
proper
entertainments
for
the
vanity
of
these
Fathers
who
may
need
humility
and
repentance
to
bring
them
to
Heaven
.
As
for
the
Vision
it
might
appear
in
the
fancy
of
a
Jesuite
,
but
never
to
St.
Therese
who
never
related
it
,
and
was
so
far
from
regarding
such
Apocryphal
Revelations
,
that
she
gave
small
encouragement
to
rely
on
any
at
all
now
adayes
.
VII
.
Priviledge
.
That
no
Jesuite
shall
be
damned
,
that
the
Society
hath
no
cause
to
fear
corruption
.
ALphonso
Rodrigues
had
it
revealed
by
Vision
,
that
not
only
his
Companions
then
living
,
but
those
that
succeeded
many
years
after
should
live
with
him
eternally
in
Celestial
bliss
.
These
are
great
favours
,
but
loe
here
a
greater
!
Francis
Borgia
told
Mark
his
Companion
with
tears
of
joy
,
Know
Brother
Mark
that
God
hath
extream
love
for
our
Society
,
and
granted
it
the
Priviledge
formerly
given
the
Order
of
St.
Benedict
,
that
for
the
first
three
hundred
years
no
person
that
perseveres
to
the
end
in
the
Society
shall
be
damned
.
See
the
express
terms
,
as
here
rendred
,
pag.
649.
I
heartily
desire
the
salvation
of
these
Fathers
,
but
must
advertise
them
that
nothing
exposes
them
more
to
damnation
then
this
false
confidence
that
they
cannot
be
damned
.
Let
them
remember
their
Emblem
,
Time
ne
tumeas
,
fear
the
judgement
of
God
,
and
damnation
of
Hell
,
lest
the
pride
of
our
heart
link
us
into
it
.
Where
presumption
hath
banished
fear
from
the
Soul
,
it
becomes
more
bold
to
commit
all
manner
of
wickedness
,
but
where
a
servile
fear
ends
in
a
filial
,
this
will
make
way
for
Charity
to
enter
,
which
when
perfected
will
expell
all
fear
.
A
Fryar
of
another
Order
(
but
Anonymus
)
at
the
point
of
death
sent
for
F.
Matres
the
Jesuite
,
Confessor
to
the
Vice-Roy
of
Barcelona
,
to
tell
him
these
words
,
Happy
are
you
,
O
Father
,
to
be
of
an
Order
wherein
whoever
dyes
enjoyes
eternal
felicity
▪
God
hath
revealed
it
,
and
commanded
me
to
publish
it
to
the
world
.
The
Jesuite
confounded
with
admiration
and
modesty
,
and
asking
him
whether
all
of
his
own
Order
should
not
be
likewise
saved
,
the
dying
man
answered
him
with
a
groan
,
That
many
should
,
but
not
all
,
but
that
all
of
the
Society
of
Jesus
without
exception
of
any
who
persevered
therein
to
the
end
should
be
crowned
with
eternal
beatitude
,
ibid.
How
great
,
how
divine
was
the
wisdome
of
Ignatius
,
who
hath
so
armed
the
Society
against
the
injuries
of
time
,
and
built
on
supporters
of
such
strength
that
't
is
an
instance
to
the
world
to
prove
,
that
all
things
are
not
the
supplies
of
time
!
But
that
Vertue
and
Religion
may
be
so
guarded
,
that
the
course
of
Ages
cannot
corrupt
them
;
and
what
brings
other
things
a
decrepit
age
,
or
certain
death
,
promises
the
Society
●
perpetual
youth
,
so
verdant
and
flourishing
,
that
she
shall
feel
the
revolution
of
ages
without
these
effects
of
decay
and
ruine
that
usually
attend
it
,
pag.
104.
Thus
their
Society
shall
be
more
priviledged
than
the
Church
,
and
other
Orders
of
Religion
,
which
being
like
theirs
mingled
with
the
world
are
not
exempt
from
its
corruption
;
but
this
Priviledge
of
incorruption
is
proper
to
these
extraordinary
Saints
,
who
are
all
Phoenixes
and
birds
of
Paradise
.
Since
then
all
the
brethren
of
this
Holy
and
ever
flourishing
Society
shall
be
saved
without
exception
,
according
to
the
vision
of
that
Anonimus
Fryar
they
quote
,
the
first
purity
of
this
Society
must
endure
to
the
end
,
and
surpass
the
Sanctity
of
that
Fryars
Order
,
who
though
he
observed
a
severe
and
most
pure
Discipline
,
as
they
tell
us
,
lib.
5.
c.
8.
assures
us
that
all
of
his
Order
could
not
be
saved
.
Thus
pag.
147.
they
tell
us
,
the
Society
hath
no
cause
to
fear
corruption
,
though
they
confess
the
spirit
of
Ambition
,
the
greatest
of
corruptions
seized
them
so
soon
,
that
immediately
after
the
death
of
Ignatius
in
1565.
being
only
twenty
five
years
after
their
Institution
;
Rashness
and
Ambition
animated
Nicolas
Bobadille
,
two
of
their
first
ten
Brethren
,
and
four
m●re
of
the
prof●ssion
,
against
two
of
their
first
Fathers
,
and
the
rest
of
the
Society
,
they
Solicited
Cardinals
,
rose
eagerly
against
Laines
then
Vicar-General
,
and
afterwards
General
,
and
violently
questioned
the
Constitutions
of
the
Order
.
This
they
call
,
The
fate
of
Kingdomes
and
Republicks
,
which
erected
with
great
pains
turn
their
Forces
and
their
Power
against
themselves
;
the
Dispute
was
for
the
Generalship
,
which
Laines
by
subtlety
carried
from
the
rest
.
If
you
read
Mariana
,
of
the
Defects
of
the
Society
,
you
may
judge
with
what
appearance
of
Truth
they
tell
us
their
Society
needs
fear
no
corruption
:
Let
them
beware
that
for
want
of
judging
and
condemning
themselves
they
be
not
at
last
condemned
of
God
.
VIII
.
Priviledge
.
That
the
Blessed
Virgin
is
intirely
theirs
.
THe
Mother
of
God
hath
declared
,
not
only
that
the
whole
Society
is
hers
,
but
that
she
is
wholly
the
Societies
.
Platus
a
Brother
of
the
Order
,
Reports
a
Vision
,
wherein
the
Virgin
appeared
with
the
Society
under
her
Mantle
—
The
Society
covered
with
this
Mantle
of
the
Virgin
,
shall
abide
firm
against
all
the
furies
of
Hell
,
the
menaces
of
Tyran●s
,
and
the
attaques
of
her
Enemies
,
as
the
immoveable
stone
of
the
Capit●l
.
For
as
God
said
to
the
Sea
,
hitherto
shalt
thou
come
;
so
the
Virgin
seems
to
have
said
to
the
Enemies
of
the
Society
,
hitherto
shall
ye
●●me
,
unto
my
Mantle
,
that
is
,
to
the
Society
,
but
no
further
,
for
this
is
the
Asylum
where
I
protect
my
Devotes
.
What
shall
I
say
more
?
We
have
obtained
such
power
by
the
protection
of
the
Virgin
alone
,
that
we
generously
surmount
,
or
happily
end
all
evils
that
befall
us
,
pag.
140
,
141.
The
Fathers
may
do
well
not
to
trust
much
to
these
Revelations
,
for
fear
they
prove
pure
delusions
:
If
the
worst
of
their
affairs
have
happy
issues
answerable
to
their
desires
,
't
is
the
effect
of
their
cunning
and
subtlety
not
of
Devotion
.
Varenna
their
Partisan
,
who
was
in
credit
with
them
for
the
Reasons
every
man
knows
contributed
more
than
any
for
their
return
into
France
;
it
may
be
questioned
whether
the
Virgin
made
use
of
such
a
minister
for
the
re-establishment
of
these
Fathers
,
who
was
so
corrupt
,
that
though
he
loved
them
well
,
could
love
them
no
otherwise
than
as
Patrons
of
vice
,
or
companions
in
lewdness
.
IX
Priviledge
.
That
they
may
without
vanity
attribute
to
themselves
,
and
admit
from
others
hyperbolical
praises
.
LEt
none
suspect
or
fear
that
we
have
undertaken
this
work
out
of
vanity
,
as
if
we
aimed
at
no
other
end
but
self-commendation
;
the
Society
is
the
work
of
God
alone
and
not
of
men
,
we
celebrate
this
work
.
And
hath
not
he
commanded
us
often
to
praise
his
works
,
and
highly
ox●oll
the
operations
of
his
hands
?
pag.
3.
Thus
the
Iesuites
being
a
company
of
Angels
and
Apostles
,
do
but
praise
God
in
praiseing
themselves
,
and
are
not
subject
to
the
vanity
of
other
simple
men
:
You
may
hold
them
impeccable
,
as
the
Angels
and
Saints
in
Heaven
,
for
,
you
see
,
they
are
exempt
from
the
most
subtill
and
most
spiritual
sin
,
which
destroyed
the
Chief
Order
of
Angels
in
Heaven
,
and
might
have
kept
Paul
from
ever
coming
thither
,
had
not
God
sent
him
the
Messenger
of
Satan
to
buffet
him
,
lest
through
the
multitude
of
Revelations
he
should
have
been
exalted
above
measure
,
which
these
new
Apostles
declare
they
have
no
need
of
,
having
attained
a
Purity
transcendent
to
St.
Pauls
.
This
justifies
the
famous
saying
of
F.
Noijet
in
his
Sermon
in
St.
Lewis
Church
,
against
the
book
of
frequent
Communion
,
where
mentioning
the
great
Elogies
given
Xavier
by
Arnauld
,
he
addes
,
This
man
would
impute
vanity
to
us
,
as
if
we
were
capable
thereof
.
'T
is
the
priviledge
of
these
Examples
of
humility
above
other
men
,
that
they
can
without
danger
of
spiritual
pride
reflect
on
their
humility
,
and
fear
to
lose
it
should
they
once
dare
to
boast
that
they
have
it
;
the
Iesuites
not
only
see
humility
in
their
hearts
,
but
with
rare
modesty
assure
all
men
,
they
are
not
capable
of
pride
,
nor
subject
to
vanity
.
Those
pious
but
simple
persons
who
could
not
comprehend
how
the
Iesuites
acted
still
,
as
they
pretended
,
for
the
Glory
of
God
,
though
interest
and
ambition
,
Pride
and
Avarice
set
them
a
work
,
may
be
resolved
their
doubt
;
for
they
teach
us
here
,
that
the
greatest
Glory
of
the
Society
is
the
same
thing
with
the
greatest
Glory
of
God
,
that
being
the
work
of
God
alone
,
as
they
do
but
praise
God
when
they
praise
themselves
,
so
they
act
for
God
when
they
act
for
themselves
,
and
love
God
in
loving
themselves
:
And
that
we
can
no
more
accus●
them
with
any
unjust
passion
in
their
Actions
of
greatest
profaneness
,
than
we
can
suspect
them
guilty
of
vanity
on
these
extravagant
expressions
of
pride
and
vain-glory
.
It
is
the
will
of
Iesus
Christ
,
that
the
Society
be
c●vered
with
branches
of
Palms
,
and
crowne●
with
Chaplets
of
flowers
,
in
this
Festival
Triump●
for
the
Glory
of
his
Name
,
that
it
may
be
celebrated
from
Age
to
age
by
Secular
Poems
,
in
memo●●
of
the
accomplishment
of
every
age
they
have
past
.
This
is
the
reason
we
er●ct
this
monument
to
b●
Glory
,
which
shall
endure
longer
than
statues
o●
Brass
,
and
be
more
famous
than
the
Royal
Pyramids
of
Egypt
.
p.
2.
The
end
of
this
5th
book
entituled
,
The
Society
honoured
,
is
to
collect
the
modest
honours
of
the
Society
,
or
rather
the
Glory
due
to
our
Iesus
,
pa.
583.
It
may
be
doubted
,
whether
the
Son
of
God
who
was
not
pleased
with
the
Sacrifices
of
the
Iews
,
though
ordained
by
the
Law
,
but
seeks
Worshippers
in
spirit
and
in
truth
,
can
be
delighted
like
a
worldly
Prince
in
these
secular
dayes
and
profane
feasts
,
which
please
the
vanity
of
the
weak
spirits
of
men
by
pomps
and
magnificence
like
those
of
the
Heathens
in
their
superstitious
solemnities
by
Machines
,
Obelisques
,
Guildings
and
Emblemes
;
And
whether
those
proud
though
empty
preparations
may
be
Acceptable
to
God
,
which
appear
ridiculous
Pastimes
to
Serious
men
.
That
the
Society
hath
Reformed
the
Church
,
and
altered
the
face
of
Christianity
,
ruined
the
Devil
,
and
Recalled
Vertue
.
'T
Is
the
Common
voyce
of
almost
all
Europe
,
and
the
general
sentiment
of
men
,
that
the
Society
hath
demolished
in
Europe
the
fortresses
of
the
Devil
,
drawn
the
M●nsters
of
vice
out
of
their
holes
and
their
dennes
,
called
home
Vertue
from
Exile
,
raised
the
Muses
from
their
Graves
,
and
re-established
Learning
in
the
Schools
,
and
the
use
of
the
Sacraments
in
the
primitive
vigour
and
frequency
,
pag.
27.
Thus
the
false
opinion
of
having
reformed
the
World
,
hath
filled
their
spirit
with
a
reall
corruption
of
pride
.
That
the
Iesuites
are
Mystical
and
Spiritual
Physitians
above
all
other
Ecclesiasticks
.
'T
is
for
this
the
Society
was
formed
on
the
day
of
St.
Cosmus
,
and
St.
Damien
,
who
were
Physitians
,
and
that
the
science
of
Physick
seems
to
have
passed
as
by
Emanation
into
all
the
members
of
this
Society
,
who
like
sonnes
of
Aesculapius
labour
with
equal
care
and
good
fortune
to
preserve
the
health
,
and
cure
the
maladies
of
souls
.
The
whole
Society
being
as
a
Soveraign
medicine
,
or
a
shop
of
spiritual
and
mystical
Physick
.
Heros
.
Societ
.
pag.
31.
If
the
Physick
of
a
Christian
consist
in
repentance
,
the
Iesuite
cannot
be
his
Physitian
,
for
't
is
no
ingredient
in
the
Medicines
he
gives
.
Had
they
written
themselves
Physitians
of
the
body
,
we
had
had
more
cause
to
believe
them
,
from
their
Bulls
of
permission
to
practise
that
Art
,
their
Shops
at
Rome
,
at
Lions
and
elsewhere
,
furnished
with
Druggs
from
their
Ware-houses
in
the
Indies
,
where
they
buy
for
little
▪
that
they
may
vent
them
at
dear
rates
,
which
gave
them
good
reason
in
one
of
their
Emblemes
,
p.
464.
to
represent
the
Society
by
an
Apothecaries
Shop
furnished
with
all
sorts
of
Druggs
,
especially
Treacle
.
We
see
,
say
they
,
that
by
their
Precepts
and
care
the
coldest
hatred
is
warmed
by
the
heat
of
Charity
,
and
the
Ardour
of
impurity
cooled
by
the
refreshment
of
Chastity
,
the
intemperance
of
the
palat
digested
and
purged
by
the
Fasts
they
ordain
,
the
sharpness
of
choler
tempered
by
the
sweetness
of
moderation
,
hearts
contracted
with
Grief
are
dilated
by
peace
of
Conscience
,
the
Remisness
of
Negligence
locked
up
by
the
severity
of
Discipline
,
the
harshness
of
tempers
mollifyed
into
Gentility
of
manners
,
and
the
whole
Army
of
Moral
maladies
defeated
by
the
contrary
force
of
their
Remedies
.
The
Morals
of
the
Iesuites
shortly
to
be
published
,
will
be
such
a
proof
of
the
severity
of
Discipline
as
the
Pharisees
Phylacteries
were
of
their
strict
observance
of
the
Law
:
But
hear
what
they
say
further
.
Those
that
enter
into
this
Society
are
Sons
of
the
Physitians
,
and
exercise
the
Art
of
Curing
transmitted
from
Heaven
by
Cosmus
and
Damien
,
whom
they
imitate
in
bounty
and
Goodness
as
well
as
in
vigilance
and
care
.
Ibid.
When
first
the
Society
began
to
appear
,
the
Pastors
of
Souls
and
other
Ecclesiasticks
,
who
had
strangely
neglected
their
own
,
and
the
peoples
salvation
,
suddenly
looked
about
them
,
and
as
newly
awakened
from
a
deep
sleep
,
laboured
to
be
such
in
Vertue
and
Goodness
as
they
ought
to
have
been
by
their
Office
and
Dignity
,
p.
53.
We
have
often
heard
old
men
say
,
that
where-ever
the
Society
was
established
,
immediat●ly
all
things
put
on
a
new
face
,
Christianity
flourished
,
purity
of
Religion
and
Manners
succeeded
,
where
impiety
,
ignorance
,
and
luxury
had
reigned
,
nor
could
they
refrain
from
tears
of
joy
,
that
they
had
lived
to
see
a
time
,
wherein
decayed
piety
recovered
strength
,
and
Vertue
was
restored
to
her
throne
which
Vice
had
usurped
.
pag.
54.
It
was
the
pleasure
of
God
to
cure
by
the
Society
that
part
of
the
Church
which
ought
to
have
preserved
the
rest
in
health
,
that
by
a
happy
change
the
people
might
receive
Benefit
from
them
from
whom
they
had
before
contracted
impurity
and
contagion
.
Ibid.
The
Iesuites
think
they
have
re-established
the
spirit
of
Christianity
in
primitive
perfection
,
when
they
see
their
Churches
full
of
Communicants
,
which
gains
them
reputation
in
the
sight
of
men
.
But
they
that
love
truely
the
interest
of
the
Church
,
sigh
to
see
so
many
crowd
and
throng
Jesus
Christ
,
but
so
few
touch
him
to
the
cure
of
their
maladies
,
and
reformation
of
their
Lives
,
so
few
that
examine
themselves
before
they
approach
those
dreadfull
mysteries
,
and
so
many
that
receive
them
to
condemnation
:
But
if
the
persons
seduced
do
miserably
perish
,
how
much
more
guilty
are
those
negligent
Guides
,
and
complaisant
Directors
,
who
fear
not
to
cast
the
childrens
Bread
to
Dogs
,
and
force
in
a
manner
the
Dogs
and
the
Swine
to
eat
that
which
is
holy
?
The
Great
,
though
Doubtfull
fruits
of
their
Sermons
.
We
have
seen
three
thousand
persons
so
moved
by
one
exhortation
that
they
went
all
presently
to
Confession
:
We
have
seen
inveterate
●atred
defaced
,
peace
restored
to
a
divided
City
,
Luxury
in
Apparel
banished
from
Towns
,
places
of
publique
debauchery
deserted
,
and
Monast●ries
filled
,
lib.
3.
c.
2.
The
Scene
of
these
Actions
was
the
Inchanted
Island
,
or
the
Cities
of
Utopia
.
Flanders
can
witness
by
the
Experience
of
our
Churches
in
Lent
,
what
powerfull
influence
the
pre●ching
of
Christ
crucified
hath
on
the
spirits
of
men
,
●sp●cially
when
animated
by
a
holily
enfl●●ed
e●●quence
,
and
attended
with
outward
and
visible
helps
,
and
Corporeal
representations
of
the
subject
of
the
discourse
,
which
are
the
inventions
and
A●tifices
proper
to
our
Society
,
whereby
she
kindles
,
inflames
and
maintains
the
piety
and
devotion
of
the
people
.
John
Ramire
the
Iesuite
,
by
one
Sermon
converted
from
their
Lewdness
to
an
honest
life
22
Courtesans
at
Valence
,
p.
335.
'T
is
true
,
there
are
many
Converts
in
appearance
,
and
from
the
teeth
outwards
,
that
is
,
that
come
to
Confession
,
which
satisfies
these
Fathers
to
cry
them
up
for
Proselytes
of
Heaven
.
But
permanent
conversions
are
rare
,
those
attended
with
relapses
into
sin
are
frequent
and
ordinary
.
I
will
give
you
an
instance
of
the
singular
address
of
these
Fathers
,
for
converting
the
most
hardned
sinners
,
being
a
story
from
the
mouth
of
one
of
them
,
in
a
conference
had
with
the
Nunnes
at
the
Visitation
of
St.
Anthonyes
street
in
Paris
:
There
was
,
said
he
,
a
person
of
quality
,
who
having
lived
very
dissolutely
at
Court
,
and
in
the
Army
,
was
dangerously
sick
,
and
would
by
no
means
hear
of
going
to
Confession
,
it
being
so
long
since
he
had
performed
any
duty
in
that
kinde
,
that
he
could
not
remember
he
had
ever
done
it
.
Those
about
him
used
their
best
endeavours
to
perswade
him
to
send
for
a
Confessor
,
but
in
vain
;
the
multitude
of
his
Crimes
making
him
ashamed
to
declare
them
.
But
being
willing
to
receive
the
other
Sacraments
;
a
Iesuite
was
made
choyce
of
to
administer
to
him
.
The
sick
person
had
no
sooner
discerned
him
,
but
he
cryed
out
,
he
might
have
saved
his●pains
in
coming
,
for
he
was
resolved
not
to
confess
.
The
Iesuite
promised
him
not
to
mention
Confession
,
but
believed
him
willing
to
exercise
Acts
of
Faith
,
Contrition
and
others
necessary
to
prepare
him
for
death
;
and
told
him
he
came
to
direct
him
therein
:
The
sick
man
consented
,
and
after
instruction
given
in
the
other
particulars
,
the
Iesuite
asked
him
whether
he
would
exchange
his
sins
for
his
good
works
:
Which
the
sick
man
willingly
agreed
to
;
the
Iesuite
thereupon
assured
him
,
he
would
take
upon
him
all
his
sins
,
and
from
thenceforth
esteem
them
his
own
,
and
transferr
to
the
sick
person
the
merit
of
all
his
good
works
:
This
done
,
he
pronounced
his
absolution
,
and
retyred
.
But
being
gone
to
the
Gate
,
he
returned
to
tell
the
sick
,
he
had
forgotten
to
ask
him
what
those
sins
were
wherewith
he
had
charged
himself
,
so
that
he
could
not
make
confession
of
them
as
his
sins
,
which
he
desired
to
do
,
to
prevent
damnation
:
The
sick
man
without
any
difficulty
or
shame
recounted
those
crimes
which
he
believed
not
his
own
.
The
Iesuite
presently
brought
him
the
Eucharist
,
and
the
sick
man
soon
after
dyed
,
and
at
night
appeared
to
the
Jesuite
,
to
give
him
thanks
for
the
gift
of
his
merit
,
for
which
God
had
received
him
to
Glory
,
though
he
had
deserved
the
torments
of
Hell
;
and
to
assure
him
that
his
charity
in
charging
himself
with
his
sins
,
was
so
acceptable
with
God
,
that
he
would
not
impute
them
to
the
Jesuite
,
but
pardoned
him
freely
.
This
Jesuite
,
in
relating
the
story
considered
not
,
that
nothing
doth
so
quench
the
spirit
of
repentance
in
men
of
Religion
,
as
to
bear
them
in
hand
,
that
the
most
hardned
sinners
may
enter
Paradise
without
being
obliged
to
repentance
or
confession
of
their
sins
with
the
humility
necessary
in
actions
of
that
moment
:
The
Examples
are
every
where
obvious
of
persons
propense
not
to
fear
any
sinne
,
which
they
think
may
be
easily
remitted
.
This
induced
the
ancient
Fathers
of
the
Church
to
believe
and
teach
,
that
Death-bed
repentance
is
very
dangerous
;
and
though
they
refused
not
to
absolve
such
as
humbly
and
earnestly
desired
reconciliation
with
God
,
yet
it
is
true
,
that
admitting
their
repentance
,
they
did
not
assure
them
of
salvation
.
But
the
Jesuites
are
far
bolder
,
and
more
illuminated
;
they
absolve
sinners
who
will
not
vouchsafe
to
confess
their
sins
,
or
if
they
confess
them
,
they
do
it
historically
by
way
of
relation
,
without
any
compunction
or
contrition
for
committing
them
.
And
lest
the
validity
of
the
Absolution
should
come
into
question
,
they
are
furnished
with
revelations
to
confirm
them
.
But
he
that
hath
care
of
the
health
of
his
Soul
,
will
not
rely
on
these
broken
reeds
of
pretended
miracles
,
which
serve
only
to
beget
a
false
confidence
in
sinners
.
And
the
charity
of
these
Fathers
,
who
charge
themselves
so
freely
with
the
most
horrible
crimes
committed
by
others
,
may
assure
us
they
have
artifices
to
exempt
themselves
from
repentance
,
as
they
have
devices
to
excuse
others
from
it
.
The
great
advantages
of
their
Congregations
in
Christendome
.
The
Distinction
between
their
Nobles
and
others
:
The
happiness
of
Kings
,
Princes
and
Bishops
which
are
in
their
lists
.
THe
honour
of
the
Son
,
and
Reverence
due
to
the
Mother
were
neglected
and
layd
aside
in
most
Provinces
of
Christendome
.
Who
then
presented
Offerings
in
the
Temples
of
the
Virgin
?
who
gave
her
their
hearts
and
affections
,
which
she
hath
ever
loved
above
all
offerings
in
the
world
?
When
Gregory
the
13
th
had
confirmed
them
,
the
same
ardour
of
piety
inflamed
the
Universe
.
Lib.
3.
c.
7.
We
mingle
not
Noblemen
and
persons
of
quality
,
with
Tradesmen
and
Mechanicks
;
it
being
impossible
,
equally
to
procure
the
salvation
of
Souls
without
this
inequality
in
our
Assemblies
,
pa.
361.
In
the
Church
of
Christ
the
rich
and
poor
are
mingled
together
,
or
rather
in
Christ
there
remains
no
distinction
of
Rich
men
and
poor
,
being
all
one
body
,
and
one
Spirit
in
him
:
But
the
Church
of
the
Iesuites
hath
another
custom
,
these
Fathers
separate
,
and
treat
them
with
very
great
difference
;
they
flatter
the
one
,
and
domineer
over
the
other
,
and
deal
equally
with
them
in
nothing
but
this
,
that
they
endeavour
to
make
their
advantage
equally
of
both
.
They
give
extrordinary
prayses
to
Ferdinand
the
2d
,
and
Ferdinand
the
3d
,
because
their
names
are
Registred
in
their
Congregations
:
Posterity
,
say
they
,
shall
see
in
these
Registers
the
piety
of
Ferdinand
marked
with
those
Letters
that
compose
his
Name
,
engraven
in
characters
drawn
by
the
hand
that
holds
the
Scepter
of
the
Empire
,
whereof
every
one
stands
for
an
evidence
of
his
veneration
and
respect
to
his
spiritual
Souldiers
of
the
Society
of
Iesus
.
To
this
they
adde
the
magnificent
Inscription
in
their
Register
,
where
they
put
into
the
mouth
of
Ferdinand
the
3d
,
the
Expressions
they
thought
fittest
for
extolling
their
Order
,
by
commending
his
Devotion
.
They
are
ravished
at
the
recital
of
the
names
of
Sigismund
the
3d
,
King
of
Poland
,
the
late
Cardinal
Infant
,
the
late
Duke
of
Savoy
,
the
Mother
of
the
Emperour
Rud●lphus
,
and
the
Wife
of
Charles
the
9th
of
France
,
registred
in
their
books
.
'T
is
hard
to
determine
,
whether
the
brethren
of
the
Society
rejoyce
more
for
being
members
of
this
body
,
whereof
those
August
persons
,
the
prime
Agents
and
Intelligents
in
the
Spheres
of
Christendom
are
their
fellow-members
;
or
those
Kings
and
Queens
for
being
inrolled
in
their
Registers
:
They
esteem
their
other
titles
,
titles
of
Dignity
,
but
this
they
reckon
the
title
of
their
Happiness
,
which
gives
them
clearer
right
to
the
supreme
dignity
of
being
a
Christian
:
This
is
so
true
,
that
a
Bishop
publickly
declared
,
he
gloryed
more
in
that
he
was
one
of
the
Brethren
of
the
Society
,
than
in
the
title
of
Bishop
,
and
accounted
it
a
greater
Ornament
than
his
Cross
and
his
Mitre
.
Pa.
363.
These
Fathers
should
have
supprest
the
Book
of
Father
Bary
,
called
Paradise
opened
by
the
hundred
Prayers
and
some
others
of
Rinet
and
Posa
,
before
they
had
●oasted
their
Devotion
for
the
Virgin
;
the
books
being
as
full
of
impertinencies
and
impious
questions
on
that
subject
,
as
the
practices
of
their
Worship
are
vain
and
ridiculous
.
The
good
effects
publick
and
private
of
their
Congregations
.
All
Christendome
hath
received
benefit
from
these
fraternities
,
as
having
supprest
the
licentiousness
of
Vice
,
and
brought
to
light
examples
of
eminent
vertue
;
the
Officers
of
Justice
have
declared
in
several
towns
,
that
the
boldness
of
offenders
hath
been
more
restrained
by
these
Societies
than
by
fear
of
punishment
,
and
that
after
the
introduction
of
those
exercises
of
Religious
Devotion
to
the
Virgin
into
Cities
,
they
have
found
few
criminals
on
whom
to
execute
the
severity
of
the
Laws
,
which
upon
accurate
and
exact
observation
they
have
solemnly
declared
,
and
among
other
praises
of
these
assemblies
asfirmed
their
establishment
a
publick
good
.
Ibid.
The
Iesuitical
Casuists
pretend
that
they
,
and
not
the
Congregations
have
banished
Sin
from
the
World
:
But
't
is
as
credible
of
the
one
as
the
other
;
for
the
truth
is
,
neither
have
done
it
.
A
man
above
seventy
years
old
,
yet
more
wise
than
aged
,
complained
he
had
lived
only
two
years
being
those
elapsed
since
his
Name
had
been
entred
in
the
Roll
of
our
Congregation
.
Ibid.
The
Duke
de
Popolo
sick
of
a
mortal
distemper
,
having
sent
●or
one
of
our
Fathers
told
him
,
he
died
chearfully
,
and
full
of
hope
,
but
that
the
confidence
he
had
,
he
owed
intirely
to
the
Congregation
;
and
the
same
time
commanded
his
Son
to
give
them
his
Name
and
his
affection
,
prote●ting
he
could
not
leave
him
a
nobler
Title
,
or
Richer
inheritance
than
his
succession
in
the
good
opinion
of
the
Society
:
And
what
could
have
been
bequeathed
him
by
his
Father
of
more
advantage
than
the
favou●
of
the
Virgin
,
a
sure
pledge
of
Eternal
Salvation
.
Ibid.
It
is
impossible
the
Society
should
think
on
those
multitudes
of
Souls
saved
by
these
fraternities
(
which
have
preserved
so
many
from
burning
in
hell
as
victims
of
Divine
Vengeance
)
and
not
at
the
same
time
to
find
such
satisfaction
and
pleasure
in
so
good
a
work
,
as
serves
for
a
sharp
spur
to
quicken
her
in
her
course
,
for
propagating
and
encouraging
those
fraternities
;
that
the
saving
Standards
of
Iesus
Christ
and
the
Virgin
,
the
Mother
as
well
as
the
Son
may
be
set
up
in
all
parts
of
the
Earth
,
and
that
they
who
justly
fear
the
rigour
of
a
severe
Judge
may
be
invited
by
the
amiable
indulgence
of
the
Virgin
.
Ibid.
You
hear
their
Rodomantades
,
but
the
use
they
make
of
their
Congregations
is
to
draw
the
people
to
them
from
their
lawful
pastors
,
to
bring
into
contempt
the
parochial
mass
,
to
make
themselves
masters
of
mens
spirits
and
consciences
,
and
in
a
word
,
to
serve
their
interest
.
That
the
frequent
use
of
Confession
and
Communion
grown
obsolete
is
re-established
wonderfully
by
the
Society
.
What
an
excellent
priviledge
,
and
beyond
all
hope
and
expectation
of
mankind
,
is
it
that
God
hath
established
man
in
his
place
,
not
only
to
remit
their
crimes
who
are
guilty
of
treason
against
Heaven
,
but
to
restore
them
to
their
first
dignity
and
familiarity
with
him
,
and
in
a
moment
by
one
words
speaking
to
make
them
of
guilty
men
favourites
of
God
,
of
Enemies
,
Friends
,
and
of
condemned
Traytors
,
heirs
of
a
Kingdom
:
That
Criminals
obtain
pardon
as
often
as
they
offend
,
and
receive
remission
by
the
absolution
of
man
though
the
sins
they
commit
merit
the
ange●
of
heaven
,
and
just
punishment
from
God
,
lib
3.
c.
8.
It
appears
this
Author
was
of
the
spirit
of
the
Society
,
to
believe
,
that
Confessors
are
soveraign
masters
of
the
interests
of
God
,
and
hav●
full
power
to
absolve
the
most
enormous
offen●
dors
according
to
their
fancy
,
without
obli●ging
them
to
repentance
,
or
requiring
an●
fruits
of
it
:
But
this
is
in
truth
a
horrible
abuse
of
the
power
as
well
as
the
mercy
of
Iesus
Christ
,
but
acted
by
them
to
procure
themselves
Glory
from
men
,
and
to
fill
their
Churches
with
such
Proselytes
as
being
sure
of
their
pardon
,
will
never
fear
to
sin
.
When
the
Society
was
first
established
,
people
communicated
but
once
a
year
,
and
they
who
communicated
twice
or
thrice
,
passed
among
some
for
persons
of
rare
sanctity
,
and
among
others
for
men
who
affected
a
Name
of
Devotion
,
and
to
exalt
themselves
above
other
men
by
a
vain
shew
and
ostentation
of
piety
.
Others
pretended
that
the
reverence
of
the
mysteries
of
that
Sacrament
kept
them
from
the
Eucharist
,
and
so
covered
their
disgust
and
neglect
thereof
with
the
Name
of
respect
.
Thus
the
frequent
use
of
communion
,
that
assured
aid
of
salvation
seemed
laid
by
on
all
sides
,
and
(
which
is
most
hainous
)
principally
by
them
whose
duty
it
was
to
have
commended
and
pressed
its
continual
use
.
Ibid.
This
is
meant
of
the
Pastors
of
the
Church
.
It
is
in
truth
a
new
kind
of
piety
,
and
new
aid
of
salvation
reserved
for
the
Society
of
the
Iesuites
not
to
exclude
any
from
frequent
approach
to
the
Eucharist
,
to
admit
thither
the
Goats
with
the
Sheep
,
to
mingle
Sacriledge
and
Impiety
with
Holy
Actions
,
and
to
make
no
difference
between
the
worthy
and
unworthy
,
as
if
St.
Paul
and
the
Church
understood
not
what
they
said
,
or
were
deceived
in
their
Doctrins
,
when
they
tell
us
,
The
wicked
Communicate
t●
their
damnation
.
There
was
at
Valentia
a
great
stir
kept
against
the
Society
for
frequent
Communion
.
The
Arch-Bish●p
spoke
in
their
favour
,
and
having
assembled
many
Doctors
,
Ordered
,
that
all
the
people
should
be
at
Liberty
to
Communicate
every
day
in
the
week
.
Ibid.
They
are
not
only
at
Liberty
to
do
it
,
but
to
be
commended
for
it
,
though
they
be
never
so
wicked
,
provided
they
seriously
repent
and
reform
their
lives
.
The
Society
then
finding
the
times
so
contrary
and
averse
to
vertue
,
and
mens
manners
universally
corrupted
,
was
animated
the
more
to
endeavour
a
reformation
.
She
hoped
that
the
use
of
the
Sacraments
would
weaken
mens
Vices
,
and
the
vigour
of
the
one
become
the
ruine
of
the
other
.
This
engaged
her
from
the
beginning
to
imploy
all
her
strength
to
enflame
the
whole
earth
with
the
love
of
these
saving
aides
;
but
with
what
wonderful
success
?
a
success
great
beyond
the
hopes
of
the
Society
!
What
concourse
from
all
parts
?
how
the
assiduity
of
the
Confessors
was
over-charged
by
the
multitudes
of
them
that
came
to
Confession
?
insomuch
,
that
the
continual
throng
laid
siege
,
as
it
were
,
to
several
Churches
of
the
Society
.
Crimes
are
n●w
expiated
with
much
more
alacrity
and
ardou●
than
they
were
heretofore
committed
.
Nothing
is
more
ordinary
now
than
monthly
,
yea
,
than
weekly
Confession
;
and
many
are
no
sooner
stained
with
sin
,
but
they
cleanse
themselves
by
confessing
their
faults
.
The
Fathers
in
answer
to
the
Novatians
who
reproached
the
Church
for
the
Authority
she
took
to
absolve
great
offenders
,
as
encouraging
impenitence
,
told
those
Hereticks
,
They
had
been
in
the
right
,
if
the
Church
had
promised
pardon
to
sinners
without
engaging
them
first
to
repent
:
But
had
the
practice
of
the
Church
been
conformable
to
the
Iesuites
,
she
had
been
to
seek
an
Answer
to
the
Objection
of
the
Novatians
.
And
St.
Augustine
assures
us
,
That
if
great
sinners
could
as
easily
wash
off
,
as
contract
the
guilt
of
their
transgressions
,
or
if
sighs
,
watchings
and
prayers
were
not
necessary
for
regaining
the
fav●ur
of
God
,
they
would
make
it
their
sport
to
commit
the
gr●ssest
enormities
:
but
now
the
time
is
come
,
since
these
complaisant
Directors
have
taught
men
,
that
it
is
as
eas●e
to
expiate
as
to
commit
sin
;
that
they
scruple
not
to
transgress
when
it
is
so
easie
to
gain
remission
.
Before
the
founding
of
the
S●ciety
,
the
Curates
confessed
not
their
Parishoners
but
at
Easter
;
And
,
if
I
may
be
allowed
to
declare
it
,
some
of
them
were
more
willing
to
be
eased
of
the
labour
,
than
to
quiet
mens
consciences
,
and
took
more
care
to
dispatch
than
amend
the
Penitents
.
But
now
in
divers
Cities
their
Successors
every
Sunday
and
Holiday
are
almost
opprest
with
the
number
of
other
Penitents
,
as
well
as
men
professing
Religion
in
the
Orders
of
the
Church
.
Ibid.
These
Fathers
by
a
lamentable
abuse
do
visibly
place
the
salvation
of
sinners
in
the
bare
outward
acts
of
Confession
and
Communion
,
which
are
but
acts
of
Sacriledge
without
sincere
repentance
and
resolutions
of
amendment
.
Fryar
Ierome
a
Roman
tells
us
,
that
upon
the
founding
of
the
Society
,
all
Rome
was
changed
in
a
moment
,
and
that
then
the
Ancient
Devotion
of
the
Primitive
Church
in
frequenting
Confession
and
the
Eucharist
began
to
revive
.
A
Burgess
of
Bolduc
sayes
the
same
of
that
Town
,
there
is
not
a
Town
upon
Earth
where
the
Society
hath
been
established
which
thinks
not
the
same
,
and
openly
declares
it
.
But
since
all
this
change
is
only
superficial
,
and
that
the
Conduct
as
well
as
Morality
of
the
Iesuites
rather
covers
and
daubes
than
roots
out
m●ns
vices
,
the
praise
they
deserve
is
,
that
they
have
filled
the
world
and
their
Churches
with
an
infinite
number
of
hypocrites
,
which
to
their
other
crimes
add
profanation
of
Sacraments
,
and
a
false
and
vain
affectation
of
piety
.
Before
the
times
of
the
Society
the
people
scarce
knew
the
name
of
General
Confession
,
though
nothing
be
more
ordinary
now
,
above
ten
thousand
General
Confessions
having
been
made
in
the
Province
of
Iapan
.
So
that
't
is
credible
the
whole
Society
established
in
thirty
six
Provinces
purifies
yearly
above
a
hundred
thousand
Consciences
by
these
General
Confessions
:
How
immense
is
the
benefit
?
How
worthy
their
pains
,
by
this
sole
invention
to
draw
yearly
out
of
the
slavery
of
vice
,
and
the
Devil
a
hundred
thousand
Souls
,
and
set
them
at
liberty
in
the
state
of
the
Children
of
God
:
should
the
Society
reckon
how
many
she
purifies
otherwise
yearly
,
how
many
thousands
would
be
added
to
the
number
?
But
were
they
to
be
numbred
she
would
esteem
them
too
few
,
and
not
answerable
to
the
greatness
of
her
zeal
for
souls
.
Ibid.
pag.
374.
'T
is
true
,
General
Confessions
were
not
so
frequent
heretofore
,
nor
the
progress
of
Religion
accounted
to
depend
on
them
;
but
the
Priests
were
imployed
to
prepare
Penitents
so
well
,
and
confirm
them
so
solidly
in
the
hatred
of
●in
,
and
the
love
of
obedience
to
the
will
of
God
,
that
they
were
not
subject
to
relapse
into
former
miscarriages
,
and
the
disorders
committed
appeared
like
monsters
rarely
seen
;
but
since
these
Fathers
by
acquaintance
with
these
monsters
have
rendred
them
ordinary
and
familiar
,
that
their
Penitents
have
so
often
need
of
General
Confessions
:
'T
is
a
clear
evidence
they
confess
not
as
they
ought
,
but
spend
their
time
,
and
bestow
their
pains
to
no
purpose
.
I
could
wish
they
would
learn
,
that
the
end
of
Confession
is
to
convert
men
at
once
,
that
they
commit
not
the
same
offences
again
.
That
there
is
no
commerce
between
frequent
C●mmunion
and
Vice
.
To
frequent
the
Sacraments
is
highly
useful
for
all
duties
of
Christianity
:
And
you
shall
hardly
find
them
defective
in
any
part
of
Christian
Righteousness
,
who
often
approach
these
fountains
of
vertue
and
salvation
,
or
any
publick
licentiousness
in
a
town
where
the
frequent
use
of
these
mysteries
hath
been
confirmed
by
a
laudable
custome
:
For
what
Commerce
can
there
be
between
the
Author
of
holiness
and
corruption
of
manners
?
What
place
is
therefore
the
darkness
of
hell
in
those
hearts
that
are
irradiated
by
the
eternal
light
?
Therefore
the
Society
having
proposed
for
the
end
of
her
labours
,
to
establish
vertue
,
declare
war
against
vice
,
and
to
serve
the
publick
,
't
is
no
marvel
she
commends
to
our
greatest
veneration
the
frequent
use
of
the
Eucharist
,
as
the
Arsenal
of
the
Christian
Militia
,
the
Soveraign
Remedy
against
all
maladies
,
and
infallible
comfort
in
the
worst
of
miseries
.
You
have
heard
already
,
and
shall
hear
further
in
its
proper
place
how
the
Iesuites
to
promote
their
interest
,
and
carry
on
their
carnal
designs
,
admit
all
persons
without
examination
to
the
participation
of
the
body
of
Iesus
Christ
.
Artifices
of
Devotion
invented
by
the
Society
to
draw
the
people
on
the
three
gaudy
dayes
,
and
the
first
dayes
of
the
month
to
the
Communion
.
I
shall
produce
here
one
only
example
of
the
Roman
magnificence
in
the
present
year
1640.
for
we
have
certaine
news
that
the
brethren
of
our
Congregation
laid
out
nine
thousand
Florins
on
the
solemnity
of
these
three
dayes
to
draw
the
minds
of
the
people
from
profane
licentiousness
to
the
love
of
piety
.
They
〈…〉
a
great
Machine
in
our
Church
of
Farnese
at
Rome
in
honour
of
the
Holy
Sacrament
of
the
Eucharist
,
the
height
was
one
hundred
and
twenty
spans
,
the
breadth
was
eighty
;
exquisitely
embellished
with
curious
Statues
,
Images
,
Histories
and
Emblems
to
the
ravishment
of
the
Spectators
,
the
Church
shining
with
extraordinary
lustre
,
by
the
light
of
four
thousand
Flambeaus
.
The
service
was
celebrated
with
so
much
pomp
,
and
so
delicious
a
consort
of
the
Popes
musick
,
that
there
wanted
only
the
presence
of
the
Pope
,
to
make
it
the
most
Majestick
sight
on
Earth
.
Alphonso
Gonsague
Arch-Bishop
of
Rhodes
said
Mass
,
seventeen
Cardinals
,
and
almost
all
the
Prelates
of
the
Court
of
Rome
were
present
;
five
Cardinals
more
came
in
afterwards
,
all
the
Ambassadors
of
Kings
and
Princes
,
several
Religious
Orders
,
and
all
the
Arch-Fryaries
of
Rome
.
Lastly
,
during
the
three
dayes
such
throngs
of
people
flocked
to
the
Communion
,
that
instead
of
profane
Bacchanals
they
really
kept
a
feast
of
Paradise
.
Another
Artifice
of
the
Society
for
more
frequent
Communion
was
the
invention
of
Communicating
the
first
day
of
the
month
,
which
pleased
Pope
Paul
the
fifth
so
well
,
that
he
granted
indulgencies
thereupon
,
and
by
that
bait
of
publick
de●●tion
drew
●
great
concourse
of
people
to
the
Holy
Table
.
The
Society
rejoycing
at
the
success
,
took
the
boldness
to
invite
Cardinals
to
administer
.
〈◊〉
Sacr●ment
,
whereby
the
number
of
Communicants
〈◊〉
greatly
augmented
,
the
people
being
ravished
to
receive
at
the
hands
of
so
Illustrious
Pers●ns
the
pledge
of
their
Salvation
:
Five
Cardinals
did
it
,
and
at
Rome
at
one
day
,
and
in
one
Church
they
comp●ed
s●metimes
sixteen
thousand
,
sometimes
twenty
,
and
sometimes
thirty
thousand
Communicants
;
and
from
thence
this
pi●us
custome
over-spread
the
whole
Earth
.
So
that
at
Lisbon
in
the
Church
belonging
to
the
house
of
our
Profession
the
Sacrament
〈◊〉
administred
to
twenty
five
th●usand
in
one
day
,
〈◊〉
six
or
seven
in
Brussels
,
and
as
many
at
Antwerp
in
one
of
those
dayes
,
and
bad
our
Churches
been
capable
of
more
persons
,
the
number
of
Communicants
would
have
been
greater
.
General
Reflections
on
all
the
extracts
out
of
the
Image
of
the
first
age
.
THe
Iesuites
never
spoke
truer
of
themselves
than
when
they
assumed
the
title
of
The
Pharisees
of
the
New
Law
.
And
though
they
have
been
so
vain
as
to
attribute
to
themselves
undue
praises
,
they
have
this
once
declared
so
great
a
truth
,
that
we
may
take
them
at
their
word
.
'T
is
the
Spirit
of
Pharisaisme
hath
caused
them
to
write
those
great
Volumes
stuffed
only
with
their
praises
,
and
to
prove
they
are
not
as
other
men
.
Christ
blamed
the
Pharisees
of
his
time
for
affecting
the
chief
places
in
Assemblies
,
and
to
be
honoured
as
the
principal
Doctors
and
Guides
of
the
people
;
The
Iesuites
extol
themselves
above
all
Orders
of
Religion
,
march
still
in
the
first
rank
,
and
call
themselves
masters
of
the
world
.
The
ancient
Pharisees
took
upon
them
to
dispense
with
the
principal
Commandments
of
the
Law
,
but
are
clearly
out-done
by
their
successors
,
the
Pharisees
of
our
time
,
for
what
have
they
left
undone
,
to
shew
We
are
not
obliged
to
Love
God
nor
to
give
almes
?
And
they
that
find
most
subtleties
to
dispense
with
good
works
,
are
in
most
esteem
among
them
,
and
to
this
Banius
Tambenius
,
●scobar
and
others
owe
their
reputation
.
Those
holy
men
that
went
before
them
had
no
other
secret
for
the
conversion
of
men
,
than
to
preach
Christ
crucified
,
and
to
take
off
th●
s●andal
of
the
Cross
by
the
practice
of
humility
▪
But
the
prudence
of
these
new
Apostles
consists
in
hiding
from
the
people
,
they
pretend
to
convert
the
folly
of
the
Cross
as
may
be
one
day
proved
more
clearly
than
they
are
awar●
of
.
The
first
word
of
St.
Iohn
Baptist
,
of
Chri●●
and
his
Apostles
address
to
Sinners
,
was
,
Repen●●
But
the
Iesuites
willing
to
spare
all
that
is
troublesome
,
and
professing
themselves
complaisant
,
civil
and
gentle
directors
have
foun●
out
a
way
to
remit
sins
without
obliging
〈◊〉
a
rude
and
harsh
Repentance
,
and
to
make
Confession
so
easie
and
pleasant
,
that
the
most
criminal
will
not
decline
it
,
but
run
to
't
as
willingly
as
they
did
to
Sin
,
as
themselves
assure
us
When
Confessors
believed
it
a
matter
of
difficulty
to
leave
ill
habits
,
and
that
we
〈◊〉
strive
to
enter
in
at
the
strait
gate
of
Heave●
they
were
not
satisfied
with
words
,
without
seeing
the
fruits
of
a
solid
Repentance
;
so
th●●
those
who
were
inclined
not
to
reform
the●●
lives
,
nor
to
make
restitution
of
ill
gotten
good●
nor
quit
ill
company
,
durst
not
present
themselves
before
the
tribunal
of
the
Church
,
whose
severity
they
feared
,
which
made
true
penitence
rare
even
in
the
primitive
times
;
a
thing
not
easily
performed
,
but
difficult
and
toylsom
.
The
same
Fathers
who
taught
us
,
That
the
life
of
Grace
was
freely
received
by
us
in
Baptism
,
instructed
us
also
,
That
a
Soul
dead
in
sin
is
not
easily
revived
,
and
that
when
we
have
made
our selves
slaves
to
the
Devil
▪
it
is
very
hard
to
break
his
chains
;
when
we
have
blinded
our selves
in
following
our
lusts
,
we
cannot
without
miracle
come
out
of
darkness
,
and
return
into
the
way
of
Iesus
Christ
.
Lastly
,
St.
Paul
is
bolder
than
we
durst
have
been
,
when
to
shew
how
difficult
it
is
for
Sinners
to
return
to
God
after
their
fall
,
he
uses
these
terms
in
the
Epistle
to
the
Hebrews
,
Chap.
6.
It
is
impossible
for
those
who
have
been
once
enlightned
,
and
tasted
the
good
word
of
God
,
and
the
gift
of
the
Holy
Ghost
,
and
the
power
of
the
life
to
come
,
if
they
fall
away
,
to
renew
them
again
to
repentance
,
seeing
they
crucifie
the
Son
of
God
afresh
.
And
Ch.
10.
of
the
same
Ep.
v.
26.
For
if
we
sin
wilfully
after
we
have
received
the
knowledge
of
the
Truth
,
there
remaineth
no
more
sacrifice
for
sin
,
&c.
The
reason
why
the
Apostle
made
use
of
those
vehement
expressions
,
was
his
belief
that
he
could
not
implant
in
Christians
too
great
an
Opinion
of
the
difficulty
to
repent
after
falling
into
sin
.
But
since
it
appears
,
that
it
is
the
great
secret
of
the
Iesuites
policy
,
and
the
design
of
their
Casuists
and
Confessors
to
perswade
men
that
there
is
nothing
easier
than
for
the
most
hardned
sinners
to
re-enter
into
Grace
;
I
assure
my self
,
that
these
modern
directors
of
Conscience
who
guide
men
by
new
lights
,
never
read
those
words
of
St.
Paul
,
which
condemn
their
practices
,
but
they
say
with
their
Father
Adam
,
That
this
Apostle
suffered
himself
to
be
transported
by
the
heat
of
his
Nature
into
strange
expressions
:
And
if
they
durst
use
language
suitable
to
their
practices
,
they
would
accuse
all
the
ancient
Fathers
as
too
hard
and
morose
,
and
applaud
themselves
for
enlarging
and
making
plain
the
wayes
of
Heaven
,
which
from
Iesus
Christ
to
their
time
continued
narrow
and
rugged
;
in
a
word
,
whereas
heretofore
it
was
a
rare
thing
to
see
a
sinner
Converted
,
you
may
now
see
thousands
in
their
Churches
.
Where
there
needs
not
such
formality
▪
so
many
tears
,
such
●ighs
and
groans
,
and
so
much
humiliations
as
in
the
Primitive
Church
.
The
danger
is
only
that
God
changes
not
according
to
their
fancies
,
but
is
as
just
,
and
as
severe
as
ever
:
But
this
matters
not
with
them
whose
design
is
to
make
good
compositions
with
sinners
,
and
●ell
the
blood
of
Iesus
Chri●●
cheap
,
that
their
market
may
be
quicker
,
and
yield
large
returns
of
profit
and
advantage
by
the
multitude
of
their
customers
.
The
Sinn●●
needs
no
more
than
tell
his
Confessor
the
story
of
his
disorders
,
and
he
is
presently
capable
of
the
greatest
favours
of
the
Church
,
and
cleared
of
his
sins
without
fear
of
an
after
clap
.
When
Bishops
and
Priests
were
not
without
difficulty
induced
to
proceed
to
the
reconciliation
of
Penitents
to
God
,
for
fear
of
binding
themselves
in
those
sins
,
whereof
they
pretended
to
loose
others
,
whom
it
may
be
,
the
Soveraign
Judge
had
not
absolved
,
sinners
though
reconciled
,
continued
in
fear
and
humiliation
,
having
their
sins
ever
before
them
,
and
after
the
practising
of
all
sorts
of
good
works
,
and
submission
to
the
rigour
of
Ecclesiastical
Discipline
,
they
were
still
afraid
they
had
not
satisfied
the
Iustice
of
God
.
And
that
their
sins
were
not
so
mortified
,
but
that
they
might
recover
the
dominion
of
their
hearts
to
their
eternal
destruction
,
and
ceased
not
to
charge
themselves
with
sins
of
ignorance
and
infirmity
,
with
omissions
and
neglects
.
But
now
as
if
the
most
hainous
crimes
were
as
inconsiderable
as
the
lightest
faults
,
and
as
easily
pardoned
as
the
smallest
miscarriages
,
as
if
the
maladies
of
the
Soul
were
not
difficult
to
cure
,
and
as
if
God
had
for
the
future
for
ever
remitted
the
severity
of
his
judgement
against
sinners
from
the
time
they
follow
the
advice
of
the
Iesuites
;
the
most
wicked
of
men
,
the
most
dissolute
wretches
are
no
sooner
absolved
by
these
complaisant
directors
,
but
their
Consciences
are
in
peace
for
all
their
past
sins
,
though
they
are
resolved
to
commit
them
again
:
These
are
the
persons
that
make
up
these
vast
numbers
which
fill
the
Churches
of
the
Jesuites
,
and
swell
the
list
of
their
Confessions
.
They
are
directors
of
all
those
Consciences
which
love
not
to
hear
any
but
pleasing
Doctrines
,
who
pretend
condescension
to
mens
weaknesses
and
infirmiti●s
,
and
never
imploy
the
Knife
and
the
Lance
in
the
cure
of
their
wounds
.
This
makes
all
those
who
cannot
endure
sound
doctrine
,
but
have
itching
desires
to
be
flattered
in
their
wayes
,
to
have
recourse
to
these
Prophets
of
the
last
times
,
and
having
shut
their
ears
against
the
truth
,
are
by
the
just
judgement
of
God
given
up
to
be
seduced
by
fables
,
which
serve
only
for
their
greater
seducement
and
Depravation
.
It
may
be
said
to
the
glory
of
the
Society
that
they
are
Guides
to
an
infinite
number
of
persons
,
and
with
this
advantage
,
that
whereas
St.
Paul
sayes
,
That
not
many
wise
men
after
the
f●esh
,
not
many
mighty
,
not
many
Noble
were
called
;
these
good
Fathers
have
in
their
Churches
so
many
persons
of
greatest
quality
,
so
many
rich
,
so
many
wise
men
after
the
flesh
,
that
they
have
no
room
for
the
Common
people
,
and
ordinary
men
:
And
have
made
the
wayes
of
repentance
so
smooth
and
easie
,
that
the
most
tender
and
delicate
sinners
run
thither
with
as
much
ardour
and
facility
as
they
could
possibly
have
done
to
their
sins
and
disorders
.
If
you
consider
these
Fathers
as
to
worldly
enjoyments
,
and
weigh
their
condition
in
the
balance
of
humane
opinion
,
they
have
cause
to
be
intirely
satisfied
with
their
Estate
in
the
places
where
they
reign
,
as
having
all
the
Grandeur
of
the
World
prostrate
at
their
feet
;
but
if
you
view
them
by
the
light
of
Faith
,
nothing
will
appear
so
miserable
as
these
blinde
Guides
,
who
lead
the
blind
,
and
together
with
them
fall
into
the
ditch
,
and
abyss
of
darkness
.
They
have
reason
to
fear
,
that
God
may
require
at
their
hands
the
blood
of
an
infinite
number
of
Souls
,
who
for
want
of
repentance
dye
in
their
sins
,
whom
they
abused
by
hasty
absolution
,
and
covered
their
faults
instead
of
curing
them
.
'T
is
lamentable
to
observe
,
how
sinners
are
daily
confessed
by
these
Ghostly
Fathers
,
but
never
converted
to
newness
of
life
,
repenting
every
moment
,
but
never
truly
,
drawing
nigh
to
God
with
their
lips
,
but
denying
him
in
their
hearts
;
becoming
Proselytes
to
these
new
Phari●●es
,
and
thereby
more
the
children
of
Hell
than
before
.
T
is
true
,
they
practise
not
these
things
alone
,
but
this
augments
rather
than
excuses
their
condemnation
;
as
having
drawn
others
to
follow
their
courses
,
being
tempted
to
like
Actions
,
in
hopes
of
equal
success
,
and
as
many
disciples
as
the
Iesuites
had
gained
by
their
easie
devotion
;
so
that
now
there
are
Iesuites
every
where
,
and
in
all
habits
,
and
though
they
claim
the
honour
of
being
the
first
Authors
of
Moralls
which
have
quite
overthrown
those
of
the
Church
,
there
want
not
others
who
have
imitated
them
in
deceiving
the
world
.
I
remember
,
that
on
a
Holiday
,
in
a
Church
in
Flanders
,
I
saw
a
vast
multitude
of
people
thronging
to
Confession
and
the
Sacrament
:
And
soon
after
in
discourse
with
one
of
these
Fathers
,
I
told
him
I
was
much
edified
at
the
Devotion
of
the
people
,
and
asked
him
whether
it
was
alwayes
equal
to
what
it
appeared
on
the
last
Holiday
:
The
Father
assured
me
I
had
seen
only
what
was
usual
and
ordinary
,
that
the
people
were
very
devout
,
and
failed
not
to
frequent
the
Sacrament
often
.
But
Sir
,
said
I
,
to
compleat
my
joy
,
give
me
leave
to
ask
you
whether
all
these
persons
that
communicate
so
often
,
do
it
with
that
piety
and
holiness
the
Greatness
of
these
mysteries
requires
,
whether
they
examine
themselves
seriously
before
they
approach
the
Holy
Table
,
for
fear
of
coming
thither
to
condemnation
,
and
eating
there
their
eternall
ruine
:
To
speak
plainly
,
is
it
probable
,
that
all
those
who
I
see
communicate
every
day
in
the
week
,
do
all
lead
an
holy
and
innocent
life
,
exempt
from
relapse
into
mortal
sins
,
after
their
repentance
,
and
in
a
word
,
are
so
holy
as
they
ought
to
be
who
so
often
partake
of
those
holy
things
?
I
perceived
I
spake
to
this
good
Father
in
a
Language
he
was
not
accustomed
to
hear
;
for
being
by
this
time
sufficiently
astonished
,
he
told
me
I
demanded
too
much
,
and
what
I
required
was
the
highest
perfection
;
that
it
was
a
rare
thing
to
see
men
who
fell
not
into
mortal
sins
;
but
that
those
Communicants
took
care
to
confess
without
fail
,
as
often
as
they
fell
:
What
Sir
,
said
I
,
those
persons
that
fill
your
Churches
are
the
same
that
after
dinner
people
Taverns
and
Tipling-houses
,
Bowling-greens
and
Theatres
,
and
other
places
of
divertisement
?
Contrary
to
the
Gospel
,
they
serve
two
Masters
,
in
the
Morning
Christ
,
and
the
rest
of
the
day
the
Devil
;
if
so
,
their
Confession
may
in
appearance
bind
the
strong
man
of
sin
armed
in
their
hearts
,
but
do
not
you
know
,
that
when
the
House
of
our
Soul
hath
been
swept
only
by
a
servile
and
●ruitless
Confession
,
and
not
filled
after
with
sincere
compunction
,
and
garni●hed
with
good
works
,
that
strong
man
armed
whom
they
fancyed
bound
and
cast
out
,
returns
thither
with
seven
other
spirits
more
wicked
than
himself
,
and
the
last
state
of
that
man
is
worse
than
the
first
?
The
Good
Father
had
not
the
patience
to
hear
what
I
would
have
said
,
but
speaking
out
of
the
abundance
of
his
heart
,
Sir
,
said
he
,
must
we
not
save
all
the
world
?
and
if
we
cannot
send
sinners
straight
into
Paradise
,
't
is
good
to
send
them
at
least
into
Purgatory
.
The
frailty
and
weakness
of
men
is
so
great
in
these
times
,
that
to
require
great
matters
from
them
in
duties
of
Religion
,
is
to
make
them
quit
all
;
therefore
as
often
as
they
fall
into
sin
,
we
must
not
neglect
to
grant
them
absolution
whenas
they
demand
it
,
for
as
in
their
demand
there
is
an
appearance
of
their
fear
of
damnation
,
that
fear
with
Confession
,
are
sufficient
Grounds
to
give
them
absolution
,
nor
can
it
be
denyed
them
,
according
to
the
common
opinion
of
the
Casuists
.
This
Father
could
not
have
been
more
surprized
at
my
Answer
than
I
was
at
his
reply
,
Repenting
in
a
manner
that
I
had
engaged
with
a
person
of
Principles
so
different
from
mine
,
that
I
foresaw
it
was
impossible
for
us
to
agree
;
however
I
resolved
to
make
good
my
ground
,
and
one
affault
more
to
bring
him
to
reason
.
Father
,
said
I
,
I
am
amazed
at
your
expressions
;
what
agreement
can
there
be
between
your
practice
,
and
the
Doctrine
of
the
Fathers
?
They
teach
us
,
that
to
persist
in
the
Commission
of
sin
,
for
which
we
pretend
to
have
repented
,
is
not
true
repentance
,
but
a
mocking
of
God
,
that
the
Vicis●itude
and
Revolution
of
sins
,
and
Confessions
succe●ding
one
another
,
is
to
turn
and
return
in
the
wayes
of
the
wicked
,
which
certainly
end
in
everlasting
perdition
.
I
know
,
't
is
not
strange
,
that
men
who
sin
naturaly
,
should
be
capable
of
falling
into
all
kinds
of
disorders
;
but
't
is
insupportable
,
to
see
them
from
whom
●inne●s
ought
to
receive
light
and
instruction
,
to
serve
for
nothing
but
to
blinde
them
the
more
,
and
to
put
them
out
of
that
just
fear
they
ought
to
have
to
approach
Jesus
Christ
,
without
reforming
their
Lives
.
It
was
St.
Augustines
direction
,
that
he
only
should
partake
of
the
body
and
blood
of
the
Saviour
of
the
world
,
who
is
already
a
part
of
his
body
by
the
union
of
Charity
.
St.
Basil
would
have
Communicants
able
to
say
with
St.
Paul
,
that
it
is
not
they
that
live
,
but
Christ
that
lives
in
them
.
St.
Francis
de
Sales
,
in
this
last
Age
advises
none
to
a
daily
Communion
,
but
such
who
not
only
never
relapse
into
mortall
sins
,
but
have
no
affection
for
the
most
Venial
.
But
by
your
practise
,
Father
,
these
rules
are
exploded
,
for
with
you
they
are
worthy
to
be
Communicants
as
often
as
they
confess
,
and
to
receive
the
bread
of
life
,
though
their
crimes
live
,
and
flourish
in
their
hearts
and
their
Actions
.
Thus
Confession
alone
is
sufficient
to
make
them
pass
for
Devout
,
and
a
life
better
regulated
is
an
extraordinary
sanctity
,
not
proportioned
to
the
frailty
and
infirmities
of
persons
of
this
Age.
The
Father
impatient
to
give
me
the
hearing
,
could
not
refrain
from
intterrupting
me
,
to
tell
me
,
that
they
did
no
more
than
what
Christ
had
allowed
in
the
Gospel
,
for
in
St.
Matthew
,
when
Peter
asked
Christ
how
often
he
should
forgive
the
sins
of
his
Brother
,
the
Saviour
of
the
World
made
answer
,
Not
seven
times
,
but
seventy
times
seven
.
I
was
so
moved
at
his
producing
so
strange
a
proof
,
and
vouching
a
Text
so
improper
to
confirm
the
Maxim
he
maintained
,
that
I
gave
him
not
leisure
to
adde
any
more
,
but
told
him
:
Have
you
read
that
passage
in
the
Gospel
?
I
doubt
not
but
you
have
,
but
your
de●ire
to
make
it
subservient
to
your
purposes
,
and
to
apply
it
so
as
it
may
countenance
your
practises
,
hath
made
you
forget
part
of
it
which
renders
it
wholly
useless
for
your
designs
.
Permit
me
then
to
put
you
in
minde
,
that
there
are
in
that
passage
these
very
words
,
Lord
,
how
often
shall
my
Brother
sin
against
me
,
and
I
forgive
him
?
Observe
those
words
,
Against
me
,
which
shew
,
that
he
treated
only
of
particular
offences
which
our
Brethren
may
have
given
us
,
but
not
of
Crimes
they
commit
against
God
.
And
the
question
is
not
touching
the
use
of
the
Keys
which
Christ
hath
committed
to
the
Pastors
of
the
Church
,
but
of
that
patience
,
that
meekness
and
charity
every
particular
person
ought
to
have
towards
them
that
offend
him
.
The
Priests
ought
not
to
remit
sins
committed
against
God
,
but
according
to
the
Rules
prescribed
by
God
in
the
Sacred
Canons
,
nor
have
any
power
,
according
to
the
Fathers
,
to
unbind
Lazarus
,
who
is
the
type
and
figure
of
a
Sinner
,
but
after
he
hath
been
raised
by
Iesus
Christ
to
new
life
:
But
as
to
offences
which
concern
us
particularly
,
Charity
hath
no
bounds
,
but
an
indispensable
command
to
love
even
our
enemies
,
and
what
ill
soever
is
done
us
we
are
obliged
to
overcome
by
pardon
and
forgiveness
;
not
seven
times
only
,
but
as
often
as
the
offence
is
reiterated
:
This
is
the
meaning
of
the
place
,
as
all
Commentators
unanimously
agree
in
the
explication
,
not
one
pretending
that
those
words
favour
the
facility
of
some
Confessors
in
pronouncing
absolution
to
Sinners
as
often
as
they
please
to
demand
it
.
I
thought
sufficient
had
been
said
to
convince
and
gain
this
good
Father
,
but
was
deceived
,
and
saw
by
experience
,
that
he
had
a
Spirit
that
was
Reason-proof
.
And
to
be
rid
of
me
,
he
told
me
plainly
,
he
little
valued
all
the
proofs
I
could
bring
,
and
that
he
would
proceed
as
he
was
accustomed
;
this
being
a
common
practice
,
authorized
by
good
Casuists
,
and
should
they
attempt
to
do
otherwise
,
Repentance
would
become
an
intollerable
yoke
,
Confession
forsaken
,
all
the
world
forced
away
from
the
Altar
,
and
Sinners
despair
;
he
should
have
added
,
that
it
would
ruine
many
Sacred
Communities
which
had
no
better
means
of
subsistence
than
this
easie
absolution
,
and
truly
by
the
genius
and
countenance
of
the
Father
,
I
discovered
that
this
last
was
the
most
prevalent
argument
with
him
,
and
therefore
resolved
to
hold
my
peace
;
for
't
is
to
no
purpose
to
bring
the
most
demonstrative
evidences
to
undeceive
a
man
whose
perswasions
are
grounded
in
reasons
of
interest
,
unless
you
first
cure
the
coverousness
of
his
heart
.
We
have
no
more
to
do
upon
these
occasions
,
but
to
sigh
,
and
pray
God
that
he
would
effect
what
to
us
is
intirely
impossible
.
To
return
to
the
Iesuites
,
it
must
be
confessed
that
they
have
been
very
prudent
in
the
choyce
of
proper
and
successful
means
to
compass
their
design
of
drawing
after
them
a
great
number
of
people
;
they
easily
perceived
,
that
had
they
exacted
from
Sinners
the
fruits
of
a
solid
repentance
,
intire
self-denyal
,
reformation
of
life
,
serious
mortification
of
Vice
,
they
could
not
have
easily
attained
their
ends
,
and
that
if
they
treated
the
Sinner
that
should
come
to
them
,
according
to
the
Rules
of
the
Church
,
their
Churches
should
never
have
been
filled
,
nor
their
Confessors
much
imployed
:
But
judging
very
wisely
,
that
though
they
obliged
not
Sinners
to
put
off
the
old
man
,
they
would
be
content
to
put
on
the
new
,
if
they
promised
men
Heaven
for
some
petty
works
of
no
weight
or
difficulty
;
there
could
be
no
Sinner
so
hardned
who
would
not
be
their
proselyte
on
so
good
termes
,
and
pay
them
to
boot
for
the
pains
they
should
take
to
send
him
to
Hell
:
This
is
the
reason
that
moved
them
to
pitch
on
these
works
of
ostentation
,
and
exhort
all
the
people
to
communicate
every
day
in
the
week
,
and
to
authorize
their
practice
,
pretend
it
was
approved
by
an
Arch-Bishop
of
Valentia
,
in
an
Assembly
of
Doctors
,
and
that
he
Ordained
It
sh●uld
be
free
for
all
the
people
to
Communicate
every
day
in
the
year
,
to
see
the
vanity
of
their
pretence
of
being
authorized
by
this
Arch-Bishop
;
Observe
,
that
it
hath
been
ever
allowed
for
persons
truly
vertuous
to
Communicate
every
day
:
But
these
are
not
the
persons
they
understand
in
the
Ordinance
for
being
few
in
number
,
they
could
not
be
expressed
by
the
term
of
All
the
People
:
So
that
All
the
People
,
who
,
the
Iesuites
say
have
permission
to
Communicate
every
day
in
the
week
,
are
all
kinds
of
persons
,
and
the
common
sort
of
men
who
live
in
such
a
manner
,
that
they
are
not
worthy
to
Communicate
once
in
their
age
,
and
never
approach
the
Altar
,
but
they
abuse
the
facility
of
their
Confessors
,
and
make
themselves
guilty
of
a
new
crime
.
But
let
the
Iesuites
say
what
they
please
it
cannot
be
denied
,
but
the
face
of
affairs
is
the
same
it
was
before
they
appeared
in
the
world
,
no
less
Simony
and
Usury
,
Injustice
and
Iniquity
,
Impurity
and
Violence
committed
now
than
before
:
Tradesmen
cheat
as
they
were
wont
,
Judges
take
bribes
,
Souldiers
blaspheme
and
●ob
as
much
as
ever
;
that
which
the
Iesuites
have
done
,
is
,
that
men
commit
wickedness
with
ease
,
without
fear
or
remorse
,
they
make
it
a
sport
upon
the
credit
of
these
Fathers
,
affirming
it
easie
to
get
pardon
,
and
when
they
have
chosen
one
of
them
for
their
Confessor
,
they
find
him
so
apt
to
condescend
,
so
full
of
good
words
,
and
of
so
pleasing
an
h●mour
,
that
,
as
themselves
say
,
Sinners
expiate
their
crimes
with
as
much
chearfulness
and
ardency
,
as
they
committed
them
;
and
in
a
moment
become
Saints
worthy
to
receive
the
body
of
Christ
as
often
as
they
please
;
but
the
mischief
is
,
that
their
sanctity
having
cost
little
,
it
is
but
short
lived
,
and
their
passions
not
mortified
,
presently
produce
the
same
disorders
again
:
But
these
Fathers
care
not
though
the
multitudes
of
people
about
their
Altars
dishonour
Christ
in
pro●aning
his
body
,
provided
they
serve
to
promote
the
Glory
of
the
Society
.
We
read
in
Scripture
,
that
though
the
manners
of
the
Iews
were
extreamly
corrupt
,
they
ceased
not
to
offer
to
God
abundance
of
Sacrifices
,
and
were
perswaded
to
it
by
the
Priests
,
who
valued
not
the
loss
of
mens
souls
if
they
could
but
profit
by
the
multitude
of
Oblations
brought
to
the
Temple
:
But
these
profane
Sacrifices
instead
of
appeasing
provoked
the
wrath
of
God
,
which
makes
him
complain
in
the
first
Chapter
of
Isaiah
,
He
was
weary
of
their
Offerings
,
and
despised
their
Sacrifices
,
and
that
the
bl●od
of
Bulls
and
of
Goats
c●uld
not
expi●●e
the
sins
in
which
they
persisted
,
that
the
Oblations
of
the
carnal
people
were
vain
,
that
he
could
not
away
with
their
Cerem●nies
and
Festival
Dayes
,
that
he
hated
their
Assemblies
,
and
would
n●t
hearken
to
their
prayers
who
had
wickedness
in
their
hearts
.
If
God
thus
used
the
Iews
who
were
subject
to
the
Law
of
Moses
,
what
〈◊〉
justice
may
we
expect
if
we
honour
him
only
with
our
lips
,
and
instead
of
a
real
and
cordial
Conversion●
content
our selves
with
an
imaginary
and
superficial
.
I
know
the
Iews
Sacrifices
were
but
gross
shadows
of
the
Sacrifice
now
in
the
Church
;
but
if
our
hands
and
our
hearts
are
no
less
defiled
than
the
Iews
,
we
are
so
much
more
worthy
condemnation
,
as
the
sanctity
of
our
Sacrifice
is
greater
than
theirs
;
for
God
respects
not
the
Sacrifice
only
,
but
the
person
that
offers
it
;
nor
can
we
present
him
an
Oblation
so
Holy
that
can
appease
his
anger
,
while
he
sees
abominations
in
our
hearts
,
and
crimes
in
our
hands
,
and
our
souls
unfit
to
be
a
sacrifice
to
him
▪
he
seeks
Servants
to
worship
him
in
Spirit
and
in
Truth
,
not
such
as
say
only
Lord
,
Lord
,
but
such
as
do
the
will
of
his
Heavenly
Father
.
I
know
there
's
nothing
so
Holy
as
the
Sacraments
,
and
that
the
Primitive
Christians
derived
all
their
strength
and
their
comfort
from
the
continual
use
of
the
Eucharist
;
but
we
are
not
to
think
that
we
are
therefore
arrived
to
the
perfection
of
those
Primitive
Christians
,
because
we
imitate
them
in
this
particular
;
but
that
there
is
nothing
will
sooner
draw
upon
us
the
anger
of
God
,
than
to
presume
to
feed
on
the
bread
of
Angels
,
when
we
deserve
not
to
gather
the
crums
.
This
makes
it
appear
strange
,
that
these
Fathers
fear
not
to
affirm
,
That
they
are
seldome
defective
in
any
part
of
Christian
Righteousness
,
who
approach
to
the
Sacraments
,
the
fountains
of
vertue
and
salvation
,
that
you
cannot
find
any
publick
licentiousness
in
a
Town
where
the
frequent
use
of
these
misteries
hath
been
confirmed
by
a
laudable
custome
,
because
the
Author
of
Salvation
can
have
no
commerce
with
vice
,
nor
the
darkness
of
Hell
find
any
room
in
hearts
so
often
irradiated
by
the
E●ernal
Light
.
'T
is
strange
,
I
say
,
that
these
Fathers
who
pretend
to
be
the
Masters
of
Theology
speak
so
ignorantly
of
the
most
Comm●n
T●u
hes
of
the
Faith
,
and
are
so
blind
as
to
take
the
Sacraments
for
vertues
which
cannot
be
abused
.
Is
it
possible
that
they
know
not
what
the
world
is
assured
of
,
that
there
is
an
infinite
number
of
Priests
,
Fryars
and
Persons
of
all
sorts
who
are
the
more
wicked
the
oftner
they
Communicate
,
and
serve
themselves
of
that
which
is
most
Sacred
in
Religion
,
to
cloke
their
Abominations
from
the
sight
of
the
world
?
Can
they
be
ignorant
of
this
,
that
the
reception
of
Christ
in
the
Eucharist
,
though
he
be
the
true
light
doth
only
increase
the
blindness
of
those
wretches
,
and
render
them
more
wicked
and
corrupt
who
presume
to
receive
the
fountain
of
purity
without
repenting
for
their
sins
?
And
that
the
Devil
ceases
not
to
continue
master
of
their
hearts
who
would
seem
to
divide
them
between
God
and
the
Prince
of
Darkness
.
It
may
be
admired
,
that
they
are
so
hot
and
intent
upon
the
praise
of
their
Society
in
the
Image
of
their
first
Age
,
as
not
to
remember
what
they
chaunt
every
day
of
the
Holy
Communion
in
their
Churches
;
Mors
est
malis
,
vita
bonis
,
vide
paris
sump●ionis
qu●m
sit
dispar
exitus
.
'T
is
true
,
Christ
is
Life
,
but
in
the
Eucharist
he
is
not
life
to
them
who
were
not
alive
before
,
but
a
severe
judge
of
them
who
being
dead
in
sin
,
presume
to
approach
the
Fountain
of
Life
:
So
that
there
is
great
cause
to
bewail
that
all
the
reformation
made
by
the
Iesuites
in
the
Church
amounts
only
to
the
commission
of
an
infinite
number
of
sacrilegious
Communions
,
filling
their
Churches
with
innumerable
multitudes
of
persons
who
never
part
with
their
Confessors
without
absolution
,
what
crimes
soever
they
are
guilty
of
,
and
as
soon
as
confest
,
are
held
fit
for
the
Altar
.
I
cannot
forbear
the
relation
of
a
story
on
this
occasion
,
often
told
by
a
Iesuite
with
very
great
delight
:
This
good
Father
acknowledged
he
had
been
much
hindered
from
admitting
to
Communion
,
a
person
so
Cholerick
and
subject
to
blaspheme
,
that
he
could
not
go
from
the
place
of
Confession
to
the
Altar
without
falling
into
the
same
crimes
,
loosing
in
a
moment
all
the
fruit
of
his
Confession
,
and
wholly
indisposing
himself
to
receive
the
Eucharist
:
The
Father
according
to
the
custome
of
the
Society
,
being
more
solicitous
to
make
this
man
Communicate
,
than
to
cure
him
of
so
dangerous
a
malady
,
resolved
to
confess
him
at
the
foot
of
the
Altar
,
and
to
administer
the
Sacrament
to
him
immediately
after
absolution
.
This
rare
expedient
he
afterwards
mentioned
as
a
most
refined
invention
and
quintescence
of
spirituality
which
he
had
brought
into
practice
by
the
happiness
of
his
conceit
without
a
president
.
How
extravagant
soever
this
conduct
may
be
,
't
is
certainly
very
proper
for
persons
who
serve
their
interest
,
and
despise
that
of
Christ
.
The
more
corrupt
men
are
,
the
more
they
love
to
be
flatter'd
,
and
desire
to
be
rid
of
that
trouble
and
fear
that
are
the
natural
companions
of
crimes
:
And
if
they
find
such
directors
of
Conscience
as
will
assure
them
they
are
in
the
way
to
eternal
beatitude
,
there
's
not
a
person
amongst
them
so
sensele●s
as
not
to
hold
himself
indebted
to
so
obliging
Divinity
,
and
to
impart
their
temporal
goods
unto
them
who
are
so
liberal
of
those
of
God
;
and
as
the
Casuists
resolve
,
that
the
Fathers
are
not
bound
in
duty
to
give
,
but
may
sell
these
things
to
their
Devotes
;
so
these
cannot
but
make
good
payment
for
their
gentleness
,
their
condescendence
,
their
lies
and
their
cheats
.
Nor
can
it
be
doubted
,
but
that
the
confessionals
they
multiply
so
carefully
in
their
Temples
are
so
many
little
mines
of
Silver
and
Gold
,
for
as
they
procure
all
conveniencies
for
their
penitents
,
it
cannot
be
supposed
they
forget
themselves
.
And
while
others
who
have
not
the
excellent
address
of
these
Fathers
take
great
pains
by
serious
examination
to
dispose
penitents
to
a
sincere
repentance
,
and
a
newness
of
life
,
these
good
Fathers
are
so
dexterous
and
nimble
,
that
they
dispatch
in
a
short
time
the
most
detestable
and
inveterate
sinners
.
The
most
corrupt
consciences
which
appear
to
others
as
an
impenetrable
abyss
,
never
stop
their
Carriere
,
who
Can
confess
the
Devil
himself
in
less
than
a
quarter
of
an
〈◊〉
,
saith
F.
Grisiel
.
If
you
examine
their
other
practices
of
Devotion
,
you
will
find
no
lesse
disorder
than
in
their
administration
of
the
Sacraments
of
Penance
and
the
Eucharist
;
for
proof
whereof
you
need
onely
consider
their
Relations
of
the
pomps
and
shows
they
fill
their
Churches
withall
,
they
make
it
their
Glory
to
draw
the
people
thither
,
by
erecting
machines
which
may
render
their
industry
admirable
,
and
surprize
the
eyes
of
spectators
.
But
in
the
mean
time
neglect
their
cures
,
and
the
Churches
of
other
benefices
they
have
usurped
,
though
they
forget
nothing
to
satisfie
the
most
curious
;
their
Altars
are
adorned
with
the
most
exquisite
picture
and
delicate
sculptures
,
nothing
appears
but
rich
and
magnificent
,
and
all
animated
by
Consorts
of
Musick
that
ravish
the
sense
:
So
that
the
house
of
Prayer
and
Penitence
,
is
converted
into
a
place
of
pleasure
and
divertisement
;
and
oftentimes
they
act
their
Tragedies
and
Comedies
,
and
pass
several
dayes
in
most
profane
manner
,
though
it
must
be
confessed
they
forget
not
for
all
that
to
say
Mass.
The
world
knows
how
they
profane
the
Chappel
of
the
Colledge
of
Marmonsteir
,
which
they
had
united
to
their
Colledge
at
Paris
.
The
Rector
of
the
University
was
obliged
to
exhibit
an
information
against
them
upon
his
own
view
of
the
disorder
,
having
found
in
one
part
of
the
Chappel
a
Haberdashers
shop
,
and
the
rest
full
of
Hey
for
the
horses
of
a
person
of
quality
their
Pensioner
.
Since
that
time
I
have
seen
men
at
work
there
to
dress
up
a
Theatre
,
and
prepare
Machines
for
a
Ballad
which
we
must
have
learnt
in
the
Chappel
,
or
gone
all
day
in
search
of
the
Dancing
Master
who
practised
there
only
,
and
was
not
permitted
to
come
into
their
Colledge
for
fear
of
disturbing
their
repose
and
troubling
their
exercises
.
I
know
not
whether
they
finde
these
means
very
proper
to
incline
men
to
prayer
,
and
inspire
them
with
compunction
for
their
sinns
;
But
to
me
who
have
not
studied
Divinity
in
their
School
,
nothi●g
appears
so
opposite
to
the
Spirit
of
Christ
,
and
the
instructions
he
left
us
for
prayer
.
For
our
Divine
Master
in
the
sixth
of
St.
Matthew
commands
us
when
we
would
pray
,
to
enter
a
private
place
and
shut
to
the
door
,
that
we
may
be
separated
from
the
world
,
and
appear
only
to
God
;
which
rule
ought
to
be
observed
,
as
far
as
possibly
it
may
in
publick
prayers
,
as
we
see
many
Religious
Communities
pray
with
the
same
sed●te
and
composed
tranquility
of
mind
in
their
Quires
as
they
would
in
their
private
Chambers
and
Oratories
,
as
being
together
but
one
body
and
one
spirit
:
They
chaunt
so
together
that
th●y
make
but
one
voice
,
and
and
hear
not
one
another
,
but
when
it
is
necessary
to
continue
the
Chaunt
,
and
to
render
their
prayers
more
efficacious
by
joyning
with
their
brethren
in
supplication
:
Besides
when
they
Chaunt
,
all
their
words
are
intelligible
,
that
their
thoughts
may
be
imployed
and
taken
up
in
attending
the
sense
,
and
filled
with
the
affections
of
David
in
the
composure
of
the
Psalms
:
Thus
the
Chartreus
and
other
Orders
of
Religion
retaining
their
primitive
purity
and
simplicity
of
spirit
,
have
nothing
in
their
Churches
to
scatter
and
dissipate
their
thoughts
and
meditations
,
nothing
to
ravish
their
eyes
and
their
eares
,
and
to
draw
away
their
hearts
from
minding
their
devotions
,
to
gaze
on
fine
fights
,
and
wander
in
vanities
.
The
like
may
be
observed
in
such
of
our
Cathedrals
,
wherein
according
to
the
ancient
simplicity
,
as
there
is
nothing
wanting
that
may
be
necessary
for
the
decent
performance
of
the
external
worship
of
God
,
so
we
find
not
there
such
numbers
of
superfluous
Ornaments
that
serve
only
to
amuse
grossie
and
carnal
spirits
and
earthly
dispositions
.
Such
simplicity
and
modesty
please
not
the
Iesuites
,
they
must
have
something
to
quicken
the
senses
;
and
whereas
Christ
Commands
us
to
offer
our
Prayers
in
the
most
private
retirements
of
our
houses
,
&
from
the
bottom
of
our
hearts
to
prevent
the
distractions
of
our
straying
and
wanton
senses
;
these
Fathers
invite
us
to
enter
their
Churches
,
to
see
and
hear
thing
to
ravish
our
eyes
and
tickle
our
ears
,
but
to
empty
our
hearts
of
all
affections
of
devotion
,
and
render
us
incapable
to
pray
with
Reverence
and
Attention
.
In
the
mean
time
they
glory
in
their
shame
,
and
triumph
in
that
which
ought
to
be
their
confusion
;
they
rejoyce
in
these
practises
for
which
they
should
mourn
,
and
prove
by
experience
that
men
are
so
wretched
,
that
there
's
nothing
so
ridiculous
,
nothing
so
contemptible
but
may
serve
to
flatter
the
vanity
of
their
humours
,
and
raise
up
in
their
fancies
mountains
of
pride
.
Had
we
leisure
to
examine
that
intire
Volume
composed
by
Alegambe
,
of
the
names
of
their
Authors
,
it
would
be
a
fresh
instance
of
their
vanity
and
pride
.
Can
any
thing
be
more
ridiculous
than
to
amass
an
infinite
number
of
names
of
pitifull
Books
,
and
more
pitifull
Authors
,
to
make
the
world
believe
their
Society
is
full
of
extraordinary
men
?
What
Glory
was
it
for
the
company
to
have
produced
those
innumerable
Casuists
,
who
have
corrupted
all
Christian
Morality
,
and
turned
topsie turvy
the
Maxims
of
the
Gospel
,
as
Sam●ies
,
Tambou●in
,
Escobar
,
Castro
Palao
,
Banny
,
Guimenius
,
&
c
?
What
glory
to
have
produced
Divin●s
who
have
extolled
themselves
above
the
Fathers
,
and
their
Authority
,
to
bring
their
own
profane
and
ridiculous
Novelties
in
Credit
,
as
Molina
,
Poza
,
Garasse
,
&c.
have
done
.
Is
it
not
a
shame
,
that
they
have
permitted
those
scosting
Companions
,
those
ill-made
Spirits
of
their
Fathers
,
Binet
,
Monk
,
and
Barry
;
to
write
Books
so
intirely
ridiculous
?
Are
they
not
struck
with
prodigious
,
and
irrecoverable
blindness
,
to
boast
of
those
works
they
have
composed
against
the
sacred
persons
of
Kings
and
of
Bishops
,
and
to
own
those
mischievous
Books
,
which
were
published
under
feigned
names
,
and
deserved
censure
as
soon
as
they
came
forth
,
as
those
of
Seribanius
,
Smith
,
and
Mariana
?
Lastly
,
What
reason
have
they
to
insert
in
the
Catalogue
of
their
Works
those
books
they
have
stollen
from
others
,
whereof
their
Father
Abbot
and
others
have
been
often
convicted
?
But
though
this
be
common
among
these
good
Fathers
,
and
every
dayes
practice
,
I
will
content
my self
at
present
with
one
example
,
by
which
it
will
appear
,
they
spare
not
their
best
friends
;
but
are
ever
ready
to
do
them
any
injury
which
may
afford
them
the
least
hope
of
Glory
.
'T
is
notorious
to
the
world
,
that
in
the
process
they
maintained
against
the
University
of
Paris
,
M.
De
Monthelon
,
whose
name
is
famcus
in
the
Parliament
of
Paris
,
defended
their
Cause
against
M.
De
la
Martiliere
;
and
that
this
later
having
published
his
Argument
in
Print
,
M.
De
Monthelon
published
his
also
.
There
's
no
man
but
thinks
it
the
misfortune
,
so
good
an
Advocate
to
have
undertaken
so
bad
a
Cause
;
but
the
misfortune
was
greater
to
have
Clients
so
ingrate
as
the
Iesuites
proved
to
him
.
For
is
it
not
strange
,
these
Fathers
should
envy
their
Advocate
the
glory
of
having
defended
them
,
and
attribute
the
Argument
he
published
,
to
their
F.
Cotton
?
and
should
have
the
boldness
to
do
it
in
the
life-time
of
M.
de
Monthelon
,
their
Advocates
Nephew
,
who
can
,
when
he
pleases
,
convince
them
of
falshood
,
by
producing
the
Original
of
the
Printed
Argument
,
all
of
his
deceased
Unkles
hand-writing
:
That
I
may
not
be
thought
to
impose
on
these
Fathers
,
hear
the
very
words
of
Alegambe
the
Iesuite
,
in
his
Bibliotheque
of
the
Writers
of
their
Society
,
pag.
379.
col
.
2.
Where
speaking
of
F.
Cotton
,
he
saith
,
Edidit
Apologiam
pro
Societate
contra
Martellerum
sub
nomine
Montolo●ii
.
He
published
an
Apology
for
the
Society
,
against
Martellier
,
under
the
name
of
Monthelon
:
Certainly
the
Pharisees
of
the
Old
Law
never
did
the
like
,
nor
were
guilty
of
a
vanity
so
malignant
and
Ridiculous
.
Artifices
and
Violences
of
the
Jesuites
of
Almaign
to
take
from
Religious
Orders
several
considerable
Abbyes
and
Priories
.
Stories
on
this
subject
taken
out
of
the
Memorial
of
F.
Paul
William
,
Vicar
Generall
of
the
Order
of
Cluny
:
Presented
to
the
FRENCH
Councell
in
1654.
Against
the
Rector
of
the
three
Colledges
of
Jesuites
at
Selestat
,
En●isheim
,
and
Fribourg
in
Brisgau
.
OF
The
Three
Priories
in
Alsatia
,
usurped
by
the
Jesuites
from
the
Order
of
St.
Benedict
.
And
First
,
Of
the
Priory
of
St.
Valentine
of
Ruffach
,
taken
away
violently
by
vertue
of
Bulls
against
Bulls
.
THe
three
Priories
Conventuals
of
St.
Valentine
,
St.
Iames
,
and
St.
Morand
,
are
of
ancient
foundation
,
between
five
and
six
hundred
years
standing
,
belonging
to
the
Order
of
St.
Benedict
,
and
holding
of
France
,
though
all
three
situate
in
Alsatia
,
and
in
the
Diocese
of
Basil.
The
first
stands
in
the
Town
of
Ruffach
,
parcel
of
the
temporalties
of
the
Bishop
of
Strasbourg
:
the
second
in
the
Village
of
Veldbach
,
and
the
third
neer
the
town
of
Altkirk
in
the
Countrey
,
reunited
to
France
by
the
Treaty
of
the
peace
of
Allemaigne
.
The
first
depends
on
the
Abby
of
Chesy
,
and
the
two
last
on
that
of
Cluny
,
the
full
right
of
collating
being
in
the
Abbots
,
and
preserved
without
interruption
,
and
the
Prioryes
alwayes
possessed
by
Benedictines
of
the
Nation
of
France
.
The
Priory
of
St.
Valentine
was
founded
about
the
eleventh
Century
,
by
two
Monks
of
the
Abby
of
Chesy
,
in
the
Diocese
of
Soissons
,
assisted
by
the
Offerings
and
Liberalities
of
the
people
,
upon
the
occasion
of
the
Great
Miracles
wrought
by
the
Martyr
Bishop
of
Soissons
,
when
those
Monks
in
their
return
from
Pilgrimage
to
Rome
arrived
at
Ruffach
,
enriched
with
his
Reliques
by
hte
Gift
of
the
Abbot
of
St.
Potentience
of
the
same
Order
in
the
City
of
Rome
,
so
that
in
a
short
time
they
built
that
Priory
which
continued
alwayes
in
the
possession
of
the
Monks
and
Abbot
of
Chesy
,
though
the
Iesuites
have
not
omitted
any
artifice
from
the
beginning
of
their
institution
,
to
make
themselves
masters
thereof
,
contrary
to
the
Bulls
of
the
Popes
,
Lucius
and
Alexander
3
d
,
who
excommunicated
all
those
that
should
attempt
any
thing
concerning
the
said
Priory
,
in
prejudice
to
the
rights
of
the
said
Abbot
and
Monks
:
For
after
the
year
1578.
they
procured
and
obtained
from
time
to
time
Bulls
upon
Bulls
,
but
so
voyd
and
null
they
durst
not
produce
them
:
And
in
1618.
they
huddled
up
all
the
nullities
and
obreptions
of
the
precedent
Bulls
into
one
,
suggested
by
them
to
have
been
obtained
for
the
benefit
of
the
Colledge
of
Selestat
▪
founded
some
3024.
years
before
,
wher●in
▪
they
set
forth
contrary
to
the
truth
that
it
was
a
simple
Priory
without
a
Convent
,
and
aliened
long
since
from
the
said
Order
with
the
usual
formalities
,
and
consent
of
all
parties
interessed
.
In
pursuance
of
this
Bull
,
these
Fathers
having
by
strange
precipitation
and
extraordinary
haste
outed
the
Prior
Nicolas
Verdot
Monk
of
Chesy
,
with
unheard
of
vexations
possessed
themselves
timely
of
the
said
Priory
in
1618.
without
any
form
of
Justice
,
and
▪
18
years
before
the
time
prescribed
by
the
pretended
Bull
,
that
is
,
before
it
became
void
by
the
death
or
cession
of
the
said
Prior
,
who
was
Canonically
possessed
of
it
ever
since
1610.
and
never
juridically
deprived
thereof
.
Letters
gained
by
surprize
from
the
King
,
a●d
●
Mandamus
from
the
Bishop
of
Strasbourg
:
The
dependance
of
the
three
Priories
.
This
violent
intru●ion
,
notwithstanding
the
Oppositions
,
complaints
,
Protestations
and
pursuits
of
the
said
Prior
,
with
the
interposition
of
the
Authority
of
the
Crown
of
France
,
endured
till
God
himself
brought
the
remedy
by
a
change
of
the
State
in
1634.
when
the
Iesuits
upon
the
arrival
of
the
French
Armies
having
quitted
the
Priory
,
the
said
Prior
was
re-established
by
his
Majesties
Authority
,
and
dyed
in
peaceable
possession
thereof
in
1636.
whereupon
Iames
Boescot
of
the
Order
of
St.
Dennis
,
succeeded
him
,
and
possessed
it
till
1644.
though
the
Iesuites
in
1638.
had
obtained
Letters
Patents
from
the
said
King
,
in
Confirmation
of
their
right
if
any
they
had
,
which
they
got
by
surprize
,
upon
false
suggestions
that
the
said
Priory
ever
since
1578.
had
been
Canonically
united
to
the
Colledge
of
Selestat
,
which
had
not
been
founded
before
1615
,
and
that
the
said
Verdot
of
Chesy
,
whom
death
had
deprived
of
power
to
defend
his
Cause
,
had
been
an
usurper
,
Intruder
,
and
illegally
possessed
of
the
said
Priory
,
as
if
he
had
been
a
Lutheran
,
seized
of
it
by
main
force
.
But
the
Letters
Patents
were
of
no
use
to
the
Iesuites
;
for
Boescot
seeing
that
the
continuance
of
the
Warre
in
Germany
,
made
the
place
not
habitable
,
in
the
year
1644
resigned
the
said
Priory
into
the
hands
of
the
Abbot
of
Chesy
,
who
bestowed
it
on
Paul
William
,
a
Fryer
of
the
strict
Observance
of
the
Congregation
on
of
S.
Vanne
,
who
by
the
Kings
Order
took
possession
thereof
,
and
peaceably
enjoyed
it
with
those
of
his
Order
till
the
2d
,
of
Iune
,
1651.
on
which
day
,
in
pursuance
of
a
Mandamus
issued
from
Archduke
Leopold
,
Bishop
and
Lord
of
Strasbourg
,
under
pretence
of
executing
some
Articles
of
the
Treaty
of
peace
,
but
really
in
breach
thereof
,
the
Arch-dukes
Officers
re-established
there
some
Iesuites
strangers
,
and
by
force
and
violence
outed
the
said
Prior
and
his
Fryers
of
the
reformed
Order
of
St.
Francis
,
notwithstanding
all
their
oppositions
,
Appeals
and
Protestations
of
force
,
which
the
said
Officers
refused
to
enter
of
Record
among
the
Acts
of
their
Courts
,
though
it
was
afterwards
granted
them
upon
renewing
their
suit
at
Brisac
.
Now
these
three
Priories
depending
as
to
their
spiritualty
and
right
of
Collation
upon
the
Abbyes
of
Chesy
and
Cluny
have
ever
been
subject
and
answerable
for
their
temporaltyes
to
the
Archdukes
Chamber
of
Iustice
of
Ensi●heim
,
belonging
to
the
house
of
Austria
,
though
this
of
St.
Valentine
be
situate
in
the
Territories
of
the
Bishop
of
Strasbourg
;
and
that
by
the
Treaty
of
Munster
,
in
1648.
all
the
rights
of
the
House
of
Austria
,
in
the
higher
and
lower
Alsatia
were
granted
in
Soveraignty
to
the
Crown
of
France
,
and
consequently
the
said
Priory
being
at
present
under
the
Jurisdiction
of
the
most
Christian
King
,
and
his
Justice
,
to
whom
alone
belongs
the
cognizance
thereof
,
and
the
maintenance
of
the
said
Prior
in
his
possession
,
it
followes
that
the
intrusion
of
the
said
Iesuites
strangers
into
the
place
of
the
said
Prior
,
outed
without
cause
or
lawfull
Authority
in
1651.
is
an
unjust
attempt
against
the
tenor
of
the
said
Treaty
of
peace
.
Nor
is
the
Kings
interest
less
engaged
for
keeping
the
two
other
Priories
of
St.
Iames
,
and
St.
Morand
,
which
the
Iesuites
would
have
taken
away
from
the
Order
of
Cluny
,
and
consequently
from
France
,
to
alien
them
to
perpet●ity
,
and
unite
them
to
the
Colledges
of
strangers
,
to
the
great
prejudice
of
his
Majesties
Subjects
,
and
the
order
of
St.
Benedict
.
False
suggestions
to
pope
Gregory
XIII
.
to
obtain
a
Bull
of
Vnion
of
the
said
Priory
:
False
Charge
of
Crimes
on
the
Prior.
That
it
may
the
better
appear
,
what
artific●s
the
said
Fathers
make
use
of
,
for
want
of
right
,
to
usurp
the
said
Priories
;
observe
that
in
1578.
Iohn
Sancey
being
Prior
of
that
of
St.
Valentin
,
they
obtained
from
Popoe
Gregory
xiii
.
by
the
procurement
and
Authority
of
Iohn
Bishop
of
Strasbourg
,
a
Bull
of
Union
of
the
said
Priory
,
for
founding
a
Colledge
in
the
Town
of
Molsheim
,
and
that
they
should
enjoy
it
upon
the
first
vacancy
;
upon
the
false
suggestion
that
it
was
a
Priory
only
without
a
Convent
,
without
declaring
that
it
depended
on
France
,
and
the
Abby
of
Chesy
,
without
an
information
Super
commodo
&
incommodo
,
of
the
convenience
and
inconvenience
,
which
according
to
Custome
ought
regularly
to
have
been
first
exhibited
,
without
the
consent
of
the
Prior
or
his
Convent
,
the
Abbot
of
Chesy
,
the
Bishop
of
the
Diocese
,
or
of
the
King
,
though
all
interessed
partyes
.
These
Iesuites
being
otherwise
sufficiently
founded
at
Molsh●im
,
not
knowing
how
to
betake
themselves
to
execute
their
Bull
,
so
full
of
nullities
,
and
void
Clauses
,
left
it
dormant
without
the
least
mention
31
years
,
in
which
time
two
vacancies
incurred
,
by
the
decease
of
Sancey
in
1589.
and
of
Adrian
Verd●t
his
Successor
in
1598.
which
they
let
pass
without
stirring
at
all
,
or
giving
the
least
notice
or
hint
of
their
pretensions
.
So
that
the
said
Bullby
this
means
lay
superannuate
and
useless
.
At
last
in
1609.
they
pitched
on
an
expedient
very
disagreeable
to
the
Charity
of
Christians
,
which
was
,
to
charge
with
Crimes
and
infamous
Calumnies
Nicholas
Terrastre
,
Successor
to
Adrian
,
that
they
might
d●prive
him
of
his
Benefice
,
and
make
use
of
this
third
vacancy
for
Entry
.
They
managed
this
business
so
dex●erously
,
that
by
false
reports
spread
against
Terrastre
,
the
Matter
was
brought
to
that
pass
as
to
oblige
the
Officers
of
the
Archdukes
Chamber
of
Ens●sheim
,
to
write
about
it
,
not
to
the
Bishop
of
Strasbourg
,
nor
the
Diocesan
,
but
to
the
Abbot
of
Chesy
as
the
lawfull
Collator
,
praying
him
to
call
back
Terrastre
,
and
provide
another
of
his
Monks
to
succeed
in
the
Priory
,
for
prevention
of
scandal
:
To
give
more
credit
to
the
Letter
,
they
perswaded
Nicholas
Verdot
one
of
the
Monks
of
the
said
Abby
,
then
resident
in
the
Priory
,
to
carry
it
,
who
inflamed
with
Ambition
to
succeed
Terrastre
,
conveyed
the
Accusation
against
his
Superiour
,
who
without
other
information
was
recalled
,
and
Verd●t
sent
back
Prior
in
his
place
:
This
serves
to
clear
what
we
affirmed
before
,
that
this
Priory
is
Conventual
,
and
that
neither
the
Bishop
of
Strasbourg
,
nor
his
Officers
had
ever
Authority
over
it
,
or
took
cognizance
of
any
cause
that
concerned
it
,
But
that
the
Abbot
hath
the
Jurisdiction
in
the
Spiritualty
,
and
right
of
Collation
,
and
disposing
of
the
Fryars
▪
as
the
Chamber
of
Ensisheim
hath
in
the
Temporalties
.
Other
Calumnies
of
the
Iesuites
.
A
feigned
Seminary
,
false
suggestions
to
Pope
Paul
the
fifth
,
their
Artifices
,
Avarice
and
Violences
.
But
providence
permitted
not
their
designs
to
have
the
desired
success
,
for
Verdot
succeeding
in
the
said
Priory
of
St.
Valentine
filled
the
vacancy
;
but
could
not
escape
drinking
deep
in
the
bitter
cup
of
their
calumnies
,
more
black
and
infamous
than
those
he
carried
against
his
Superiour
,
whose
innocence
being
at
last
cleared
and
acknowledged
,
he
was
honoured
with
the
dignity
of
Prior
in
the
same
Abby
on
which
the
Priory
depends
,
where
he
died
in
peace
eighty
three
years
old
:
As
for
Verd●t
he
was
hampered
by
the
Iesuites
as
you
shall
hear
hereafter
.
The
Fathers
of
Molsheim
,
having
in
vain
solicited
the
Prior
to
a
Cession
with
offers
of
a
considerable
Pension
,
perswaded
Arch-Duke
Leopold
as
Bishop
of
S●rasbourg
,
to
demand
the
said
Priory
from
the
Pope
,
upon
pretence
he
would
bestow
it
●or
endowment
of
a
Seminary
,
(
which
was
but
imaginary
)
in
the
City
of
Strasbourg
for
reducing
the
Hereticks
there
to
the
Catholick
Faith
,
which
was
granted
accordingly
on
this
false
suggestion
,
together
with
this
also
,
that
the
Bull
of
union
for
the
Colledge
of
Molsheim
was
still
in
force
,
for
that
there
had
happened
no
overture
for
the
execution
thereof
,
Neither
Cession
nor
decease
,
notwithstanding
the
three
vacancies
aforesaid
,
and
that
the
Rector
of
the
said
Colledge
consented
to
the
dis●nion
for
so
pious
a
work
as
the
erecting
of
a
Seminary
.
Thus
was
Pope
Paul
the
fifth
surprized
,
who
thought
the
said
Rector
the
only
party
concerned
.
This
Bull
was
not
more
null
and
abusive
than
the
execution
wrongfull
and
injurious
,
for
the
Iesuites
,
concealing
from
the
Arch-Duke
their
principal
design
to
get
the
said
Priory
out
of
the
hands
of
the
Prior
,
to
be
applyed
to
another
Colledge
of
theirs
newly
erected
in
a
Pri●ry
of
the
same
Order
,
called
St.
Faithes
of
ten
thousand
Livers
rent
in
the
Town
of
Selestat
,
and
besieging
him
daily
with
constant
importunities
perswaded
him
at
last
to
molest
poor
Verdot
as
a
criminal
.
A
French
man
by
birth
,
and
consequently
a
stranger
in
that
Countrey
,
to
force
him
to
resign
and
quit
the
said
Priory
for
a
Pension
,
with
threats
,
if
he
disputed
it
,
to
take
it
absolutely
from
him
without
any
allowance
to
be
made
him
:
But
Verdot
unwilling
to
be
a
Traytor
to
his
Abbot
,
and
his
Countrey
by
quitting
his
right
notwithstanding
the
tempest
raised
against
him
by
the
Iesuites
to
serve
their
designs
by
a
multitude
of
crimes
,
whereof
they
accused
him
,
resolved
to
prevent
ship-wrack
by
a
prudent
retreat
,
in
hopes
that
time
might
produce
a
calm
.
Their
Execu●ing
a
Sentence
never
given
,
informing
of
Crimes
invented
by
themselves
;
procuring
a
gift
to
Arch-Duke
Leopold
of
what
belonged
not
to
him
.
A
new
Bull.
But
the
Arch-Duke
took
the
advantage
by
this
occasion
to
seize
the
Priory
without
any
process
upon
pretence
of
bestowing
it
on
the
feigned
Seminary
,
and
after
endeavoured
to
obtain
a
sentence
by
the
Authority
of
the
Nun●io
of
Lucerne
against
the
said
Verdot
;
but
the
Nuncio
having
caused
an
information
to
be
drawn
up
against
Verdot
for
those
crimes
invented
by
the
Iesuites
,
could
not
find
any
ground
for
sentence
of
condemnation
against
him
;
so
that
he
continued
still
titulary
Prior
,
though
outed
unjustly
.
His
Adversaries
afterwards
acknowledged
him
the
Legal
Prior
(
and
not
an
usurper
as
the
Iesuites
had
injuriously
calumniated
in
the
let●ers-patents
surreptitiously
obtained
in
1638.
)
the
Arch-Duke
ordering
them
to
pay
him
an
annual
pension
of
one
hundred
and
sixty
Florins
,
which
amount
to
about
three
hundred
Levres
,
though
he
refused
to
accept
it
as
a
thing
that
might
be
prejudicial
to
his
right
,
and
involve
him
also
in
the
guilt
of
Simony
.
The
Iesuites
se●ing
the
affair
pretty
well
disposed
in
order
to
the
attaining
of
their
design
by
the
retreat
of
Verdot
,
threw
off
the
vizard
of
their
former
pretences
,
and
plainly
discovering
themselves
to
the
Arch-Duke
perswaded
him
to
apply
the
said
Priory
to
their
Colledge
of
Selestat
,
for
its
better
endowment
,
as
if
he
had
been
absolute
Master
thereof
;
and
Letters-Patents
were
past
to
that
effect
27
of
Aug.
1616.
without
any
mention
made
of
the
Prior
,
or
the
said
Seminary
which
was
meerly
imaginary
,
and
never
had
a
being
but
in
the
projects
of
the
I●sui●es
,
who
knowing
the
nullity
of
this
donation
made
against
Law
,
and
the
right
of
several
persons
,
endeavoured
to
cov●r
and
supply
its
defects
,
and
to
make
sure
their
title
by
a
new
Bull
in
1618
,
setting
forth
in
their
p●tition
on
to
the
Pope
,
that
the
Rector
of
their
Chymerical
Seminary
freely
yielded
his
consent
to
this
donation
or
endowment
,
whereupon
they
obtained
the
Bull
under
the
conditions
and
refervation
following
;
Dummodo
tempore
datae
praesentium
non
sit
in
〈◊〉
ali●ni
jus
spe●i●li●er
quaesitum
:
i.
e.
Provided
that
at
the
time
of
the
date
of
these
presents
,
no
person
have
any
right
thereto
especially
purchased
,
as
Verdot
had
ever
since
1610
;
and
that
only
with
this
reservation
annexed
,
s●
tunc
,
vel
cum
primum
〈◊〉
per
cessum
vel
per
d●c●ssum
,
i.
e.
in
case
it
be
then
vacant
,
or
as
soon
as
the
same
shall
be
void
by
Cession
or
by
decease
,
without
any
mention
of
the
pretended
donation
from
the
Arch-Duke
.
And
though
this
Bull
was
absolutely
void
by
reason
of
the
false
suggestions
on
which
it
was
obtained
yet
by
colour
hereof
the
Iesuites
hastily
took
possession
of
the
said
Priory
without
any
formality
of
law
,
eighteen
years
before
the
vacancy
incurred
by
the
death
of
Verdot
in
1636.
These
are
the
artifices
,
such
are
the
titles
the
Iesuites
make
use
of
to
rob
France
,
the
Order
of
St.
Benedict
,
and
the
Abby
of
Ch●s●y
of
the
Priory
of
St.
Valentin
:
But
't
is
no
wonder
the
Iesuites
have
surprized
the
Holy
See
by
these
tricks
,
which
are
ordinary
with
them
,
since
they
have
endeavoured
after
that
to
circumvent
the
Emperour
in
a
business
of
like
nature
,
but
far
greater
importance
,
as
will
appear
by
the
story
.
A
notable
fiction
and
imposture
of
the
Iesuites
,
to
take
from
the
Order
of
the
Cisteaux
Monks
,
the
Abby
called
Aula
Regia
.
During
the
last
wars
of
Germany
about
1644.
the
Iesuites
of
the
Colledge
of
Prague
remonstrated
to
his
Imperial
Majesty
,
that
they
wanted
a
house
of
Recreation
to
refresh
their
spirits
in
their
vacations
from
publick
imployments
;
and
that
there
was
a
little
Abby
called
Aula
Regia
belonging
to
the
Order
of
the
Cisteaux
about
a
league
from
the
City
very
convenient
for
that
purpose
,
possessed
by
six
Monks
only
,
and
they
very
ill
livers
,
dissolute
,
and
scandalous
,
neglecting
Divine
Service
,
and
minding
nothing
but
their
divertisement
in
hunting
,
and
other
pastimes
:
Whereupon
the
Emperour
was
so
far
perswaded
,
that
at
last
he
deputed
a
Commissary
to
put
them
into
possession
of
the
said
Abby
without
requiring
any
further
information
.
But
the
Commissary
being
arrived
upon
the
place
was
not
a
little
astonished
to
find
there
a
good
Abbot
with
threescore
and
one
profest
Monks
,
and
thirteen
Novices
newly
initiated
and
entred
in
the
Abby
,
living
regularly
and
co●stant
at
Divine
Service
,
at
which
he
was
present
,
as
also
at
the
Common
Table
of
their
Refectory
,
though
the
two
Iesuites
sen
with
him
to
take
the
possession
would
have
perswaded
him
,
that
they
were
but
Countrey
men
in
Monks
habit
▪
and
stragling
persons
whom
the
Abbot
had
sent
for
,
after
he
had
an
inkling
of
what
should
happen
.
But
the
Abbot
having
justified
the
contrary
by
Authentick
Acts
of
all
their
professions
,
the
Commissary
brought
him
to
the
Emperour
,
who
upon
his
report
sent
back
this
worthy
Abbot
with
honour
into
his
Abby
,
whence
the
two
Iesuites
prudently
retained
there
to
attend
the
resolution
of
the
Emperour
were
dismissed
with
shame
and
confusion
.
Of
the
Priory
of
St.
James
of
Veldbach
,
whereof
the
Iesuites
became
under-farmers
to
make
themselves
Masters
.
The
Priory
of
St.
Iames
founded
in
1144.
at
the
Village
of
Veldbach
by
Frederick
Count
Fer●ette
for
the
Order
of
St.
Benedict
,
under
the
institution
of
the
Congregation
of
Cluny
which
●lourished
then
,
hath
been
alwayes
possessed
without
interruption
,
and
now
is
possessed
by
the
reformed
Fryars
of
the
said
Order
,
the
collation
and
provision
reserved
by
express
terms
to
the
Abbot-General
of
the
Order
of
Cluny
:
The
last
Prior
Iohn
Nie●lin
deceased
in
1637.
succeeded
in
1602.
Claudius
Dorez
▪
Bishop
of
Lauzane
,
who
had
been
possessed
of
the
said
Priory
ever
since
1567.
But
Nicolin
by
dispensation
in
that
behalf
kept
his
residence
in
another
Priory
he
had
in
Burg●gue
,
having
Leased
that
of
St.
Iames
to
the
Abbot
,
and
Convent
of
Lucell●
of
the
Order
of
the
Cisteaux
,
neer
the
said
Priory
of
St.
Iames
,
for
the
term
of
his
life
from
1628.
on
the
same
conditions
he
had
granted
it
them
for
years
in
1621.
particularly
that
they
should
maintain
the
Fryars
to
celebrate
Divine
Service
according
to
the
obligation
of
the
foundation
and
their
profession
,
and
should
pay
yearly
to
the
said
Prior
six
hundred
Florins
,
and
several
other
reservations
specified
in
an
instrument
apart
from
the
Grant
;
Whereupon
the
Records
and
Evidences
of
the
Priory
,
the
Church
Ornaments
,
Plate
,
and
other
moveables
of
the
house
were
consigned
by
inventory
into
the
hands
of
the
said
Abbot
and
Convent
who
acquitted
themselves
of
their
Charge
with
great
satisfaction
to
all
,
and
performed
their
Conditions
to
the
edifying
of
the
Church
.
The
Iesuites
were
established
at
Ensisheim
fifteen
or
sixteen
years
since
by
Arch-Duke
Leopold
,
who
had
assigned
them
for
their
foundation
three
thousand
Florins
Annual
Rent
to
be
paid
out
of
the
Receipt
of
his
Archiducal
Chamber
,
over
and
above
the
Salaries
of
the
ancient
regents
secular
,
upon
condition
that
they
should
maintain
in
their
Colledge
twenty
two
Iesuites
;
but
they
not
content
with
this
allowance
,
though
more
than
sufficient
,
bethink
themselves
of
an
expedient
to
better
their
condition
,
but
fatal
to
the
Order
of
St.
Benedict
,
and
such
as
gave
occasion
to
say
of
them
what
St.
Paul
said
of
himself
,
though
in
a
different
sense
,
I
am
made
all
things
to
all
men
,
that
I
might
gain
the
more
;
so
they
thrust
themselves
into
all
sorts
of
affairs
,
intermeddle
and
undertake
all
manner
of
businesses
,
and
act
any
part
attended
with
profit
.
Who
would
have
believed
that
these
Fathers
would
have
reduced
themselves
to
the
quality
of
under-farmers
to
get
footing
in
Monasteries
,
and
render
themselves
Masters
thereof
?
Yet
this
was
the
practice
of
F.
Anthony
Weinhard
Rector
of
the
said
Colledge
of
Ensisheim
since
1628
;
this
was
the
course
he
took
to
rob
the
Order
of
Cluny
of
the
said
Priory
of
St.
Iames
,
and
some
others
of
the
same
Order
situate
thereabouts
,
though
it
be
a
thing
so
contrary
to
the
statutes
of
their
Society
,
that
it
would
appear
a
fable
;
but
that
the
instrument
under
the
signature
of
the
Rector
,
the
seal
of
the
Colledge
,
and
confirmation
of
the
Arch-Duke
put
it
out
of
question
.
This
good
Steward
of
the
Society
knowing
that
the
Priory
of
St.
Iames
was
set
at
a
low
rate
,
being
really
worth
above
three
thousand
Florins
,
by
the
Authority
of
Arch-Duke
Leopold
forced
the
said
Abbot
,
and
Convent
of
Lucelle
without
the
knowledge
of
the
absent
Prior
to
assig●
and
make
over
the
said
Lease
to
him
as
Rector
of
the
Colledge
of
the
Iesuites
,
which
was
accordingly
done
with
the
same
clauses
and
condi●ions
that
they
enjoyed
it
;
not
for
the
better
Celebration
of
Divine
Service
,
which
is
no
part
of
their
profession
;
nor
for
adorning
the
Church
,
or
maintaining
the
house
in
repair
,
for
they
have
left
both
to
decay
and
come
to
ruine
;
but
on
designe
to
make
themselves
Masters
of
the
said
Priory
,
and
insensibly
to
deface
all
memory
thereof
as
appears
by
their
proceedings
;
for
as
soon
as
the
Iesuites
had
go●
footing
there
,
and
constrained
the
poor
Prior
(
by
wayes
so
strange
,
that
I
dare
not
express
them
)
to
consent
to
the
assignment
after
three
years
contest
,
the
Rector
to
prevent
a
Revocation
of
this
extorted
consent
obtained
the
confirmation
of
the
Arch-Duke
upon
a
fraudulent
request
,
setting
forth
quite
contrary
to
the
Truth
,
that
the
confirmation
was
desired
for
the
Priors
security
,
and
to
take
away
all
umbrage
and
apprehension
he
might
have
of
damage
or
inconvenience
to
ensue
upon
the
assignment
to
the
prejudice
of
the
Prior.
They
expell
the
Fryars
thence
,
pursue
the
Vnion
at
Rome
of
that
and
several
other
Benefices
under
the
Name
of
the
Arch-Duke
whom
they
interessed
therein
.
Their
subtle●ies
and
violences
.
Having
fasten'd
a
hook
in
the
jaws
of
the
Prior
,
that
he
could
not
hinder
them
from
enjoying
the
benefit
of
the
assignment
,
the
Rector
turns
out
all
the
Fryars
of
the
Priory
,
the
Prior
not
daring
to
resist
or
contradict
him
;
so
that
the
Priory
stood
abandoned
,
and
the
Divine
Service
supprest
,
as
generally
it
is
in
all
the
Benefices
wherein
the
Iesuites
are
installed
.
Pursuant
to
this
they
wrought
the
Arch-Duke
so
fit
for
their
designs
,
that
he
was
perswaded
for
colouring
their
usurpation
to
write
to
Rome
to
obtain
an
Union
for
them
,
not
only
of
the
Priory
of
St.
Iames
,
but
of
the
Abby
of
Val-Dieu
,
the
Priories
of
Froid●fontaine
and
St.
Nicolas
of
the
same
Order
,
and
the
Commandery
of
St.
Anthony
of
Isenheim
without
the
consent
or
knowledge
of
the
parties
concerned
,
the
Titulars
or
Collators
of
the
said
Benefices
,
and
without
shewing
the
estate
or
nature
thereof
,
which
they
ought
to
have
done
before
the
passing
of
the
Grant
:
In
the
mean
time
they
entertain
the
good
Prior
Nic●lin
,
with
Letters
of
complement
and
counterfeit
amity
which
may
be
produced
.
The
better
to
induce
the
Arch-Duke
to
interpose
and
prosecute
the
business
in
their
behalf
,
they
propose
an
agreement
somewhat
extraordinary
,
That
every
of
the
said
five
Benefices
being
respectively
worth
between
two
and
three
thousand
Florins
should
yield
the
Arch-Duke
five
hundred
Florins
apiece
,
in
deduction
of
so
much
of
the
three
thousand
Florins
assigned
them
for
their
foundation
.
This
was
easily
agreed
to
by
the
Arch-Duke
(
though
he
had
no
power
to
do
it
)
and
decreed
they
should
enjoy
them
in
Commendam
during
the
dependance
of
the
matter
of
the
Union
with
charge
to
satisfie
the
obligations
of
the
foundations
,
which
was
impossible
for
them
by
reason
of
the
inconsistence
and
repugnancy
of
their
institution
and
Rules
with
those
of
the
foundations
:
By
this
means
the
Divine
Se●vice
and
communities
of
five
good
Monasteries
were
suppr●ssed
●o
●ound
a
Colledge
almost
useless
,
as
being
environed
on
all
sides
with
other
Colledges
more
considerable
,
at
Potentrut
,
Frib●urg
,
Selestat
,
M●lsheim
and
Haguen●u
;
so
that
they
have
in
the
said
Colledge
but
forty
or
fifty
Schollars
in
six
Classes
under
three
Regents
.
But
this
design
was
not
approved
of
by
the
Holy
See
,
which
refused
the
union
,
as
appears
by
another
letter
of
the
Arch-Duke
of
Insp●uch
,
written
to
Rome
Decemb.
9.
1651.
on
the
same
subject
,
and
to
as
little
purpose
as
the
former
;
nevertheless
these
good
sub-farmers
,
who
fancied
that
the
Arch-Dukes
Authority
would
never
fail
them
,
and
that
the
Scripture
meant
them
,
where
't
is
said
to
the
Iesuites
,
Every
place
you
set
your
foot
on
shall
be
●o●rs
,
disposed
of
the
Priory
as
their
own
.
In
the
mean
time
the
Abbot
of
Cluny
advertised
of
the
death
of
Nicolin
,
bestowed
the
Pri●ry
of
St.
Iames
on
a
●ryar
called
Guill●t
,
who
having
taken
possession
by
Atturney
;
d●signed
to
go
in
person
to
establish
good
Orders
there
,
but
both
he
and
they
who
assisted
in
taking
the
possession
were
so
frighted
by
the
threats
of
the
Iesuites
,
and
all
the
Peasants
of
the
village
so
deeply
fined
by
the
Sir
Derlach
at
their
instigation
for
having
suffered
an
entry
to
be
made
,
that
the
Prior
menaced
with
imprisonment
durst
not
go
further
,
but
returned
into
France
;
So
the
Iesuites
continued
as
farmers
to
usurp
the
mean
profits
,
in
hopes
the
Arch-Duke
recovering
his
Estates
by
a
treaty
of
peace
,
would
maintain
them
by
absolute
Authority
.
But
F.
William
established
by
the
Prince
of
Conty
,
Vl●ar
Generall
of
the
Order
of
Cluny
in
Almaigne
,
being
provided
of
the
said
Priory
15
Iuly
,
1651.
by
the
single
device
of
Guillott
,
and
authorized
by
the
Kings
Letters
addressed
to
the
Governour
of
the
Countrey
,
went
upon
the
place
,
took
possession
thereof
according
to
Custome
,
the
7
of
September
the
same
year
,
and
established
there
a
community
of
Reformed
Fryars
,
having
found
the
Priory
abandoned
,
and
almost
all
ruined
,
without
a
Curate
,
without
Pr●est
,
without
Fryar
,
as
it
had
continued
ever
since
the
usurpation
of
the
Iesuites
,
though
the
Church
thereof
was
Parochial
;
All
which
he
caused
to
be
presented
by
Information
at
Law
:
An
Abby
of
St.
Benedict
coveted
,
and
almost
taken
away
by
the
Jesuites
.
This
Artifice
of
F.
Weinhard
hath
no
small
relation
and
resemblance
to
another
feat
which
one
of
his
Brethren
(
whose
name
for
some
reasons
shall
be
concealed
)
made
use
soon
after
against
a
good
Abbot
of
the
Order
of
St.
Benedict
,
in
Alm●igne
,
after
the
death
of
the
Emperour
Ferdinand
the
2d.
This
Father
went
to
the
new
Emperour
,
and
informed
him
of
a
design
he
had
to
write
the
Life
of
the
deceased
Emperour
Ferdinand
the
2d
his
Father
;
but
it
was
his
desire
to
compose
a
piece
worthy
the
subject
,
and
for
that
purpose
to
retyre
into
some
pleasant
place
,
where
he
might
have
good
Aire
and
refreshment
,
and
named
a
fair
Abby
of
the
Order
of
St.
Benedict
,
excellently
seated
,
as
a
place
fit
for
his
designs
.
Which
the
Emperour
approving
of
,
gave
him
Letters
of
recommendation
to
the
Abbot
,
who
made
him
all
the
welcome
and
good
entertainment
imaginable
while
he
sojourned
there
.
The
Iesuite
was
so
taken
with
the
pleasantness
of
the
place
,
that
he
was
enamoured
of
it
,
and
resolved
to
begg
it
of
the
Emperour
:
To
compass
this
design
,
he
made
it
his
business
,
not
only
to
watch
narrowly
,
and
accurately
observe
but
amplifie
the
smallest
defects
and
imperfections
of
the
Fryars
,
and
having
finished
his
double
work
,
took
his
leave
with
all
the
marks
of
greatest
satisfaction
from
the
Abbot
and
Fryars
,
who
believed
their
Guest
would
serve
them
for
the
future
as
a
powerfull
Advocate
with
the
Emperour
upon
occasion
:
The
Iesuite
Arrived
at
Court
,
and
having
presented
his
Majesty
the
Book
he
had
composed
of
the
life
of
Ferdinand
the
2d
,
told
him
with
unparallel'd
ingratitude
,
that
he
had
been
much
deceived
in
the
choyce
he
had
made
of
the
place
to
write
in
,
for
whereas
he
thought
it
a
House
of
Religion
,
he
found
it
a
House
of
scandal
and
debauchery
,
and
had
seen
examples
of
a
most
dissolute
life
amongst
men
professing
Religion
,
but
having
nothing
of
it
but
the
habit
.
That
his
Majesty
was
obliged
in
Conscience
to
remedy
it
speedily
.
The
good
Emperour
answering
,
that
disorders
must
be
reformed
:
The
Iesuite
replyed
,
that
these
disorders
were
arrived
at
such
excess
,
that
he
saw
no
other
remedy
but
a
total
expulsion
of
those
debauched
Monks
;
and
that
if
his
Majesty
pleased
to
give
the
Society
the
management
of
it
,
such
good
Order
should
be
taken
that
the
Change
would
quickly
appear
.
The
Emperour
taking
this
for
a
fit
means
to
grati●ie
and
reward
the
work
of
this
Author
,
granted
his
request
:
And
it
was
resolved
in
Councel
that
all
those
Monks
and
their
Abbot
should
avoid
the
place
within
eight
dayes
,
and
leave
it
to
the
Iesuites
.
Another
Abbot
of
the
Order
who
by
good
Fortune
was
by
the
Councel
immediately
dispatched
an
express
to
the
poor
Abbot
,
to
advertise
him
of
the
Resolution
taken
against
him
,
The
affair
being
communicated
in
the
Chapter
(
as
usual
)
it
was
concluded
that
the
Abbot
accompanyed
with
one
of
the
ablest
of
his
Monks
should
go
to
Court
,
to
seek
a
remedy
for
this
misfortune
,
and
to
prevent
their
total
ruine
.
When
they
presented
themselves
to
the
Emperour
,
they
found
him
so
prepossess'd
,
that
he
presently
rejected
them
,
telling
them
his
word
was
engaged
,
and
he
could
not
revoke
it
:
The
Abbot
bethought
himself
of
this
Expedient
;
he
besought
his
Majesty
to
be
graciously
pleased
,
that
he
might
at
least
defend
his
Cause
by
a
publique
dispute
;
which
was
granted
him
,
and
the
dispute
continued
three
dayes
successively
.
The
Iesuite
,
who
maintained
the
part
of
the
Society
,
and
flattered
the
Emperour
by
attributing
to
him
a
power
he
had
not
,
to
dispose
at
his
pleasure
of
the
Benefices
of
Ancient
Orders
,
and
change
their
Foundations
,
thinking
he
had
born
away
the
Bell
the
two
first
dayes
,
grown
insolent
upon
his
pretended
victory
,
the
third
day
insulted
over
the
Monk
who
accompanyed
the
Abbot
,
slighting
him
as
a
Cypher
,
and
one
that
came
thither
only
to
fill
up
a
room
,
or
make
up
a
number
:
The
young
Monk
more
able
,
as
well
as
more
modest
than
the
Iesuite
,
having
on
his
Knees
desired
the
Abbots
blessing
before
he
made
his
Defence
,
and
received
it
,
made
it
appear
,
that
there
is
a
time
to
be
silent
as
well
as
to
speak
,
and
that
as
he
knew
the
former
,
he
was
not
ignorant
of
the
later
:
He
began
to
repeat
from
one
end
to
the
other
all
that
had
been
said
,
objected
,
answered
and
replyed
,
on
the
one
side
and
the
other
the
two
first
dayes
;
and
after
that
so
refuted
the
seeming
reasons
of
the
Iesuit
,
that
he
taught
him
to
hold
his
peace
,
having
put
him
to
the
nonplus
,
and
left
him
nothing
to
answer
,
and
maintained
the
right
of
the
Abby
,
with
arguments
so
convincing
,
that
the
Abbot
and
he
were
by
the
Emperour
sent
back
into
their
Abby
,
with
the
applause
of
the
whole
Assembly
.
The
Priory
of
St.
Morand
,
and
two
others
usurped
by
a
shew
of
piety
and
surreptitious
Bulls
.
If
the
Rector
of
Ensisheim
plaied
his
part
well
in
gaining
entry
into
the
Priory
of
St.
Iames
of
Veldbach
,
the
Iesuites
of
Fribourg
in
Bresga●
used
no
less
artifice
to
seize
that
of
St.
Morand
,
while
Alsatia
was
yet
under
the
house
of
Austria
;
for
though
two
onely
of
the
Society
were
by
the
favour
of
the
Arch-Duke
introduced
there
about
1623.
under
pretence
of
Catechising
and
hearing
the
confessions
of
the
neighbourhood
and
Pilgrims
frequent
in
that
place
,
as
if
the
Benedictines
who
then
were
there
,
whose
names
and
surnames
remain
recorded
in
the
information
made
thereupon
had
not
been
able
to
have
performed
it
;
yet
these
Iesuites
did
so
ply
the
Officers
at
Rome
,
that
they
obtained
secretly
a
Bull
of
Union
in
1626.
without
the
knowledge
of
the
Benedictines
▪
which
they
have
not
dared
hitherto
to
produce
,
as
being
full
of
suggestions
notoriously
false
,
as
That
the
said
Priory
was
several
years
(
they
say
eighty
)
forsaken
and
abandoned
by
the
Prior
and
Monks
,
and
without
any
Convent
:
That
the
buildings
were
all
gone
to
ruine
;
that
the
Revenue
of
the
Benefice
was
very
small
,
and
that
the
Collation
belonged
to
the
Arcb-Duke
,
which
in
every
particular
are
publickly
known
to
be
false
;
Besides
,
the
pretended
Bull
hath
an
express
Reservation
,
sine
praejudicio
alicujus
;
that
the
grant
shall
not
operate
to
the
prejudice
of
any
,
yet
they
forthwith
expelled
Peter
Gaspard
,
and
Peter
Michael
then
Monks
there
,
who
retired
into
the
Abby
of
St.
Peter
of
the
same
Order
in
the
black
forrest
.
It
appears
clearly
not
only
by
the
said
information
,
but
by
the
confession
of
the
Iesuites
in
their
memorials
(
though
in
other
things
injurious
and
di●●amatory
)
that
the
said
Priory
of
St.
Morand
is
by
foundation
of
the
Order
of
Cluny
and
conven●ual
,
and
that
the
collation
thereof
belongs
to
the
General
of
the
Order
,
as
of
all
others
that
depend
thereon
;
that
it
hath
continued
alwayes
conventual
,
and
was
actually
possessed
and
served
by
the
Benedictine
Fryars
without
any
reproach
untill
the
intrusion
of
the
Iesuites
who
expelled
them
:
That
the
revenue
they
set
forth
at
one
hundred
Ducats
,
exceeds
eight
hundred
;
that
the
buildings
of
the
Priory
,
and
particularly
the
Cloyster
were
intire
and
in
good
repair
;
and
that
these
Fathers
enemies
to
monastick
regularity
,
to
deface
their
power
,
all
the
marks
thereof
have
on
purpose
pulled
down
the
Cloyster
,
since
their
entry
,
and
caused
the
materials
to
be
carried
to
St.
Vlrich
,
another
Priory
of
the
said
Order
about
two
leagues
from
thence
,
to
repair
it
,
and
not
far
from
a
very
rich
Priory
of
St.
Augustine
called
Ellenberg
;
which
two
last
Priories
situate
in
the
Territories
of
France
,
the
said
Iesuites
strangers
of
Fribourg
are
in
possession
of
at
this
day
with
as
little
right
as
that
of
St.
Morand
;
the
last
having
been
given
them
in
reward
for
a
Tragedy
acted
by
them
for
that
purpose
before
the
Arch-Duke
,
wherein
St.
Augustine
is
introduced
,
complaining
of
the
idleness
and
dissoluteness
of
those
of
his
Order
,
and
offering
the
said
Priory
of
Ignatius
,
whom
they
bring
on
the
stage
to
accept
it
,
after
a
thousand
praises
of
their
Society
.
A
deed
of
gift
without
right
in
favour
of
the
Jesuites
,
who
not
able
to
keep
the
Priory
carry
away
the
moveables
,
evidences
and
ornaments
.
Four
years
after
they
had
surreptitiously
obtained
this
Bull
,
and
without
consent
of
the
parties
concerned
,
and
particularly
of
the
General
of
Cluny
,
to
whom
alone
the
collation
did
of
full
right
belong
,
these
Fathers
finding
their
Bull
was
no
assurance
of
it self
,
resolved
to
help
it
out
by
propping
it
with
a
deed
of
gift
,
which
they
easily
procured
from
the
Arch-Duke
,
though
he
had
no
right
to
make
it
other
than
usurped
authority
guided
by
their
advice
to
dispose
of
the
concerns
of
France
;
But
being
their
opinion
,
no
person
could
be
so
hardy
as
to
adventure
the
questioning
of
the
palpable
nu●lities
of
their
Bull
,
when
protected
and
supported
by
a
Soveraign
Authority
.
And
the
Tragedy
having
been
acted
about
the
beginning
of
the
Germane
Wars
,
the
Iesuites
had
a
fair
opportunity
to
keep
the
Priory
in
their
hands
during
the
troubles
;
but
the
Treaty
of
Peace
being
published
in
1648.
and
the
Countries
of
A●s●●tia
,
and
Sundriga●
reunited
to
France
;
the
Prince
of
Conty
holding
himself
obliged
to
Retake
into
his
hands
the
Estates
and
Possessions
usurped
from
his
Order
,
and
depending
on
his
Abby
of
Cluny
,
and
having
received
advice
of
the
vacance
of
the
said
Priory
at
the
Re-commendation
of
M.
de
la
Barde
the
Kings
Embassadour
to
the
Swisses
bestowed
it
in
August
,
1651.
on
Benedict
,
Schwaller
a
Fryar
of
the
Order
,
and
Doctor
of
the
University
of
Paris
;
In
pursuance
whereof
Schwaller
by
his
Majesties
Order
took
possession
in
the
usual
form
,
and
Re-established
there
a
Community
of
Fryars
of
his
Order
,
according
to
the
tenour
of
the
said
Treaty
of
Peace
,
ordaining
,
That
Monasteries
usurped
from
the
Catholicks
,
whether
by
other
Catholicks
or
by
●●e●eticks
,
should
be
restored
to
those
Orders
from
whom
they
were
originally
founded
,
and
not
to
any
other
.
This
hindred
not
the
Iesuites
to
prevaricate
,
and
by
shifts
and
dodging
tricks
to
keep
the
Prior
four
dayes
in
play
,
and
in
that
time
by
night
and
by
day
to
convey
away
all
the
Grain
,
Writings
,
Evidences
,
Church-Ornaments
,
and
other
moveables
of
the
Priory
,
leaving
nothing
behind
that
could
be
carried
away
,
though
it
was
never
theirs
;
after
which
to
get
some
pretence
for
complaint
,
and
to
give
out
(
as
they
have
done
)
that
they
were
driven
away
by
force
,
they
prevailed
with
the
Sieur
Beta
Lord
of
Altkirk
to
send
thither
for
Souldiers
who
arrived
upon
the
place
,
and
the
Iesuites
having
made
them
drink
after
the
Germane
mode
retired
to
Ellenberg
.
Of
the
Abby
of
Nostre
Dame
des
Ermites
in
Suisserland
,
and
the
Jesuites
entry
thereby
notorious
falsi●ies
.
Though
the
means
used
by
the
Iesuites
to
usurpe
the
Priory
of
St.
Morand
were
unworthy
of
men
of
Religion
and
of
Christians
,
yet
those
whereby
they
insinuated
themselves
into
the
Abby
of
Nostre
Dame
des
Ermi●tes
in
Swizz●rland
are
more
base
and
villanous
:
The
story
is
so
common
in
that
Countrey
,
that
every
one
knows
it
.
This
Monastery
is
a
stately
Abby
of
the
Order
of
St.
Benedict
,
very
famous
,
the
best
regulated
,
most
reformed
,
and
populous
of
all
Germany
,
having
ordinarily
forty
or
fifty
Monks
all
imployed
and
well
skilled
in
the
Sciences
of
Phylosophy
,
Theology
,
and
Cases
of
Conscience
,
of
good
abilities
of
Preaching
,
Catechising
and
Conf●ssion
,
which
they
exercise
constantly
,
and
the
Di●ine
Service
performed
to
a
perfection
proportionable
to
the
wishes
of
the
most
Devout
:
The
Iesuites
nevertheless
took
the
same
pretence
of
Preaching
and
Confession
to
get
in
thither
as
at
St.
M●rands
,
with
this
difference
,
that
at
St.
M●rands
they
made
use
of
the
secular
Authority
of
the
Arch-Duke
onely
,
but
for
this
Abby
they
had
recourse
to
the
Holy
See
,
and
surprized
the
Pope
,
informing
him
most
falsly
,
that
the
Church
of
the
said
Abby
,
which
is
renowned
for
miracles
and
multitudes
of
Pilgrims
,
resorting
thither
from
all
parts
to
pay
their
vows
to
the
Blessed
Virgin
was
very
ill
served
,
the
Pilgrims
ill
instructed
,
and
little
satisfied
,
and
that
it
would
be
very
expedient
to
settle
there
some
persons
capable
to
exercise
this
Holy
Ministry
,
being
almost
incompatible
with
a
monastick
prof●ssion
;
and
offering
to
sacrifice
their
persons
to
that
Labour
if
his
Holiness
thought
fit
to
imploy
them
.
The
Pope
who
discerned
not
the
hooke
hid
under
this
fair
pretence
,
dispatched
a
Brieve
to
the
Abbot
,
commanding
him
to
receive
into
his
house
fix
Fathers
of
the
Iesuites
capable
and
appointed
to
assist
and
ease
the
Fryars
of
his
Order
in
that
Holy
Exercise
,
with
Order
to
entertain
them
in
all
things
according
to
their
prof●ssion
.
Though
the
Abbot
received
and
made
them
welcome
,
yet
he
mistrusted
them
,
and
apprehended
the
danger
he
saw
himself
suddenly
and
unexpectedly
fallen
into
:
This
made
him
Assemble
from
all
the
neighbouring
places
such
persons
both
Religious
and
Secular
,
whom
he
accounted
most
Judicious
,
To
consult
with
them
how
to
secure
himself
against
these
dangerous
spies
;
The
Resolution
was
,
That
an
ample
information
should
be
drawn
up
in
good
form
of
the
state
of
the
Abby
,
the
imployment
of
the
Monks
,
and
Celebration
of
Divine
Service
,
and
that
it
should
be
sent
to
the
Pope
,
to
dis-abuse
and
undeceive
him
,
which
was
accordingly
done
:
And
the
Pope
thereupon
immediately
sent
a
second
Brieve
,
in
revocation
of
the
former
,
commanding
the
Iesui●es
to
retire
to
their
Colledges
,
and
leave
the
Benedictines
to
continue
their
spiritual
harvest
in
the
fields
of
the
Church
.
C●rruption
of
Iudges
by
presen●s
.
The
Rector
of
the
Iesuites
of
Fribourg
resolved
to
retain
if
possible
the
said
Pr●ory
of
St.
Morand
,
bethought
himself
beforehand
of
means
most
unworthy
a
man
of
Religion
,
and
a
Christian
,
to
secure
what
he
had
unjustly
obtained
:
To
this
purpose
he
was
fully
determined
at
what
price
soever
to
gain
the
Auditor-General
being
Soveraign
Iudge
at
B●isach
,
to
their
side
,
and
to
corrupt
him
by
bribery
from
doing
Justice
to
the
adverse
party
,
engaging
him
to
his
power
to
favour
the
usurpation
of
the
Iesuites
,
never
minding
the
scandal
would
be
given
this
heretick
,
(
being
one
of
the
subtlest
amongst
them
)
and
to
other
men
of
Religion
when
it
should
appear
,
that
a
Rector
of
the
Iesuites
who
would
be
thought
the
flower
and
cream
of
Christi●nity
was
guilty
of
an
iniquity
so
h●mous
,
as
to
endeavour
by
presents
to
shake
the
constancy
of
a
Iudge
,
and
sway
him
from
his
duty
who
ought
to
be
inflexible
:
But
the
Rector
who
valued
not
such
considerations
,
made
the
Iudge
a
present
of
a
Christal
Vessel
to
oblige
him
to
maintain
them
in
their
usurpation
of
St.
Morand
:
This
is
clear
by
a
letter
in
Latine
,
the
Original
whereof
was
shortly
after
found
in
the
said
Monastery
,
signed
by
the
Iesuite
Gebhardus
Deminger
,
and
addressed
to
F.
Gaspard
Schiez
,
Rector
of
the
Society
of
Iesus
at
St.
Morand
,
dated
Iuly
27.
1651.
containing
among
others
these
express
terms
,
as
may
appear
by
the
whole
letter
intirely
recited
in
the
said
memorial
of
Paul
William
,
Viz.
Heri
&
hodie
rationes
congessi
,
easque
cras
〈◊〉
Brisacum
ipse
feram
.
Et
ut
D.
Aud●torem
nobis
faventem
efficiam
crystallinum
mecum
feram
poculum
decem
ducatorum
,
affabre
hic
elaboratum
,
ad
eundem
nobis
devinciendum
,
i.
e.
Yesterday
and
this
day
I
have
collected
reasons
,
(
for
the
strengthning
of
our
Cause
)
which
God
willing
to
morrow
I
will
carry
to
Brisach
;
and
that
we
may
have
the
Auditor
our
friend
and
oblige
him
to
us
,
I
shall
present
him
a
vessel
of
Chrystal
of
ten
Ducates
value
,
and
cu●iously
wrought
.
In
a
word
,
this
Lutheran
Auditor
to
the
utmost
of
his
Power
,
favoured
the
Iesuites
in
th●ir
usurpation
;
but
the
Kings
Orders
,
and
the
Justice
of
the
Benedictins
Cause
prevailed
and
obliged
the
Governour
to
perfer
the
interesses
of
the
Crown
of
France
to
the
pretensions
of
the
Iesuites
,
and
not
permit
the
alienation
of
Monasteries
to
the
profit
of
strangers
;
so
that
they
were
forc'd
to
restore
them
to
the
antient
and
legal
possessors
.
Complaints
grounded
on
lies
;
corrupting
of
witnesses
;
surprizing
the
King
.
The
Fathers
were
no
sooner
outed
,
but
they
repented
their
quitting
their
prey
so
easily
,
they
made
a
great
bustle
,
and
spread
their
complaints
every
were
,
that
they
were
expelled
the
Priory
of
St.
Iames
,
and
St.
Morand
by
violence
,
and
●orce
of
armes
;
they
conveyed
these
complaints
to
the
ears
of
the
Emperour
,
and
the
Arch-Duke
,
and
by
their
Pens
to
Cardinal
Colonna
Protector
at
Rome
of
the
nation
of
Almaigne
,
having
a
fit
opportunity
to
send
the
letters
by
their
Provincial
Fr.
Schorrer
who
was
deputed
to
assist
at
the
Election
of
their
new
General
.
At
the
same
time
they
held
an
Assembly
of
several
Rectors
with
their
Secular
Council
at
the
village
of
Hirsingen
,
a
league
from
St.
Iames
,
and
St.
Morands
,
and
having
invited
the
Dean
of
the
place
to
dinner
,
they
presented
him
for
the
first
course
an
Act
to
sign
,
dressed
after
their
manner
,
to
testifie
that
they
had
been
expelled
the
said
Priory
of
St.
Morand
injuriously
and
by
violence
:
But
the
Dean
being
a
man
of
honour
,
and
resolute
,
answered
,
He
could
not
testifie
a
matter
whereof
he
had
no
knowledge
,
and
that
the
report
was
on
the
contrary
,
that
they
had
desired
the
Souldiers
to
come
,
and
made
them
drink
deep
to
have
some
colour
of
saying
,
That
the
Souldiers
had
forced
them
away
,
though
no
violence
had
been
used
.
Whereupon
the
Assembly
resolved
to
make
their
address
to
the
Apostolical
Nuncio
at
Lucerne
,
to
desire
him
to
inform
hims●lf
of
the
pretended
violences
,
fancying
that
upon
the
rumours
they
had
spread
they
should
●ind
persons
enough
to
depose
the
fact
they
alledged
,
and
that
in
the
mean
time
their
F.
Grandm●nt
Rector
of
Fribourg
in
Swizzerland
should
carry
their
complaints
to
the
Court
of
France
.
The
information
taken
by
the
new
Nuncio
discovered
nothing
more
than
the
fictions
,
the
ar●i●ices
and
malignity
of
the
Iesuites
:
But
the
voyage
of
F.
Grandmont
to
Paris
took
effect
,
for
having
by
the
mediation
of
F.
Paulin
then
confessor
to
the
King
,
represented
to
his
Majesty
all
the
falsi●ies
of
advantage
to
their
Cause
,
as
that
the
Iesuites
were
expelled
the
said
Priories
unjustly
and
by
force
,
contrary
to
the
tenour
of
the
Treaty
of
Peace
,
and
in
prejudice
of
the
Canonical
Union
of
the
said
Priories
to
their
Colledges
,
they
obtained
Orders
by
surprize
for
their
re-establishment
without
hearing
the
other
side
,
in
confidence
to
have
them
executed
blindfold
,
and
that
if
they
were
once
established
by
the
Authority
of
the
King
no
man
durst
molest
them
for
these
two
Priories
,
or
that
of
St.
Valentin
,
to
which
they
would
with
equal
boldness
and
falshood
aver
,
that
they
had
been
restored
in
pursuance
and
execution
of
the
Treaty
of
Peace
.
The
Jesuites
〈◊〉
to
the
Pope
,
and
Estates
of
the
Empire
to
surprize
them
.
As
soon
as
F.
Grandmont
had
the
Kings
Letters
,
one
for
M.
de
la
Barde
Ambassadour
in
Swizzerland
,
and
the
other
for
M.
de
Charlevois
Commander
at
Bris●ch
,
he
sent
to
F.
Schorrer
the
Provincial
to
supersede
his
demands
from
the
Emperour
,
and
Arch-Duke
to
the
Pope
,
for
that
he
had
obtained
letters
from
the
King
for
their
re-establishment
in
the
Priories
in
question
:
This
appears
by
Cardinal
Colonnas
Answer
of
the
5
th
March
1652.
to
the
Letters
of
the
Emperour
and
the
Arch-Duke
:
But
the
Father
,
though
he
thought
the
Orders
would
be
executed
without
taking
any
cognizance
of
the
Cause
was
deceived
in
his
account
;
for
neither
the
Governour
nor
the
Ambassadour
judged
it
in
their
power
to
obey
them
for
many
reasons
both
of
State
and
of
Law
;
declaring
frankly
to
the
Iesuites
that
they
were
willing
to
serve
them
;
and
that
the
Letters
were
very
good
,
but
their
Cause
worth
nothing
.
This
obliged
the
three
Rectors
to
reassume
their
first
course
,
and
continue
their
pursuit
in
the
Court
of
Rome
by
the
favour
of
the
Emperour
,
to
procure
from
the
Pope
a
confirmation
of
the
Union
of
these
three
benefices
artificially
suggested
in
all
their
addresses
:
But
the
success
here
proved
worse
than
in
France
:
For
the
Pope
judiciously
refused
it
,
telling
them
,
that
if
they
had
such
an
Union
as
they
pretended
,
they
needed
no
confirmation
,
and
to
grant
one
were
to
derogate
from
the
Authority
of
the
Holy
See
.
To
omit
nothing
that
artifice
or
ambition
could
suggest
,
they
had
recourse
at
last
to
the
Imperial
Di●t
at
Ra●isbonne
,
where
they
made
a
great
noise
,
complaining
loudly
,
but
●alily
,
that
they
were
outed
of
the
Priories
of
St.
Mor●nd
,
and
St.
Iames
against
Right
,
and
were
troubled
and
disturbed
in
their
possession
of
St.
Valentines
in
prejudice
of
the
Treaty
of
Peace
,
and
the
Canonical
Union
obtained
from
the
Holy
See
.
Endeavouring
thus
to
engage
the
States
of
the
Empire
to
re-establish
them
,
or
to
break
with
France
.
But
M.
de
Vautorce
his
Christian
Majesties
Ambassador
in
that
Assembly
,
being
well
informed
of
the
Truth
,
and
of
the
Justice
of
the
Benedictines
Cause
,
inseparable
from
that
of
the
Abbies
of
Cluny
and
Chesy
,
and
the
inter●sses
of
France
,
rendred
these
new
attempts
of
the
Iesuites
ineffectual
and
vain
.
Their
recourse
to
Heretical
Officers
of
War
and
of
Iustice
;
their
Calumnies
and
recommendations
to
promote
their
injustice
.
They
were
not
daunted
for
all
this
,
but
though
their
Cause
was
so
unjust
,
that
they
failed
of
their
hopes
in
Germany
,
and
in
Italy
,
from
the
Emperour
,
the
Apostolical
Nuncio
,
and
the
Arch-Duke
of
Inspruch
,
they
resolved
to
try
the
French
King
once
more
,
and
sollicited
new
Orders
from
him
on
the
same
suppositions
they
had
procured
the
former
:
and
because
they
could
not
incline
the
Si●urs
De
la
Bard
,
and
de
Charl●vois
to
favour
their
injustice
,
they
laboured
with
all
their
might
to
have
these
second
Orders
dispatched
and
directed
to
Major
General
Rose
their
particular
friend
,
though
an
Heretick
,
judging
him
proper
for
the
execution
they
needed
,
having
disposed
him
before
by
the
great
treats
they
had
made
him
in
their
Colledge
of
Ensish●im
,
where
they
had
lodged
and
entertained
him
with
all
Almaign
Civilities
in
the
beginning
of
the
year
1652.
the
●●rrain
Troops
being
then
in
their
winter
quarters
in
A●s●●ia
:
But
they
could
never
obtain
at
Paris
the
Orders
they
desired
;
this
made
them
play
other
pranks
to
compass
their
designs
.
They
slandered
F.
Paul
William
the
Benedictine
for
defending
himself
against
their
unjust
usurpations
as
a
villain
,
a
cheat
and
notorious
impostor
:
These
are
the
very
terms
in
the
Latine
Letter
from
the
Rector
of
Fribourg
to
the
Warden
of
the
Capucines
of
Brisach
dated
Iuly
25.
1652.
and
inserted
at
large
in
the
memorial
abovementioned
;
By
the
same
letter
it
appears
,
that
they
procured
from
several
persons
of
Quality
their
friends
at
Paris
Letters
of
Recommendation
to
Madam
the
Countess
of
H●rc●ur
,
to
M.
the
Count
of
Serny
,
and
to
the
Baron
de
Mele
at
Brisach
to
desire
their
favour
for
the
Jesuites
:
But
their
Cause
was
generally
judged
so
bad
upon
the
place
,
that
no
person
would
be
perswaded
to
undertake
their
d●●●nce
except
the
Audit●r
General
,
who
not
able
to
maintain
them
in
possession
of
the
P●iories
of
St.
Iames
,
and
St.
M●rand
,
granted
them
a
sequestration
in
August
1652.
without
taking
any
cognizance
of
the
Cause
,
without
hearing
or
summoning
the
defendants
,
to
the
prejudice
of
the
Suitors
,
and
against
the
prohibitions
of
the
Privy
Council
,
who
had
retained
to
themselves
the
whole
cognizance
of
this
affair
.
Their
Rapine
and
Dilapidation
of
Benefices
.
By
the
favour
of
this
Judge
,
and
several
artifices
,
the
Iesuites
turned
the
deaf
ear
to
the
frequent
demands
made
for
restitution
of
the
Deeds
,
Evidences
,
Reliques
,
Plate
and
Ornaments
they
had
carried
away
from
the
said
Priories
,
though
obliged
to
restore
them
not
only
in
Conscience
,
but
by
an
express
Article
of
the
treaty
of
Peace
pag.
82.
importing
,
That
all
Records
and
Wri●ings
whatsoever
,
and
other
moveables
found
in
the
said
place
at
the
time
of
the
possession
taken
,
should
be
restored
;
so
that
their
refusal
obliged
the
Benedictines
to
commence
new
Suits
,
and
obtain
judgements
against
them
for
recovery
of
their
goods
.
That
which
is
most
lamentable
,
is
,
that
while
they
were
in
possession
of
the
three
Priories
of
St.
Iames
,
St.
Morand
,
and
St.
Valentin
they
left
nothing
intire
but
what
respect
hindered
them
to
demolish
,
or
interest
obliged
them
to
preserve
.
And
they
who
so
often
pretend
(
to
the
injury
of
others
)
that
the
Divine
Service
is
ill
managed
or
neglected
,
and
object
against
the●
great
imperfections
and
disorders
in
their
manners
,
as
grounds
for
their
usurpation
,
and
account
them
Canonical
Titles
for
intruding
into
the
Rights
of
other
men
ought
to
have
been
confounded
for
these
real
enormities
,
which
though
committed
by
them
,
they
have
the
impudence
to
own
in
the
face
of
the
world
to
the
scandal
of
Christianity
.
You
have
heard
before
,
that
upon
their
entring
St.
Morand
they
demolished
the
Cloyster
,
and
caused
the
materials
to
be
conveyed
to
St.
Vlrich
.
At
St.
Valentines
,
every
one
knows
that
they
changed
into
a
hey-house
and
stable
for
the
Arch-Dukes
horses
,
a
fair
and
large
Hospital
magnificently
built
,
and
with
extraordinary
charge
by
D.
Iohn
Sancey
the
Benedictine
Prior
at
the
gate
of
the
Monastery
for
receiving
and
lodging
poor
Pilgrims
;
and
that
they
dissipated
and
imbezelled
the
Reliques
,
and
a
quantity
of
Plate
and
Ornaments
which
the
Priors
had
provided
by
their
frugality
.
But
the
Priory
of
St.
Iames
of
Veldbach
,
though
let
them
in
good
condition
,
and
at
a
great
undervalue
in
the
Rent
,
fared
worst
of
all
,
and
was
used
with
least
respect
as
situate
in
a
village
where
they
held
themselves
at
liberty
to
act
those
abuses
which
in
Cities
and
great
Towns
they
durst
not
attempt
,
for
they
not
only
permitted
the
Dormitory
of
the
Fryars
adjoyning
to
the
Church
,
and
the
Founders
Chappel
,
beside
the
High
Altar
,
to
decay
and
run
to
ruine
,
but
pulled
down
the
Steeple
,
and
threw
great
pieces
of
timber
on
the
Founders
Tombs
,
which
were
in
the
middle
of
the
Quire
,
and
by
this
Barbarisme
broke
all
to
pieces
:
Thus
they
demolished
part
,
and
spoyled
the
residue
of
this
poor
Church
,
that
there
was
not
left
one
ornament
for
saying
Mass
,
of
twelve
they
found
there
,
which
they
carryed
into
Swizzerland
,
with
all
the
Plate
of
the
Priory
:
And
't
is
probable
they
had
not
spared
the
rest
of
the
Church
from
utter
destruction
,
but
that
it
was
Parochiall
,
which
notwithstanding
they
le●t
in
extreme
disorder
.
Of
the
Priory
of
Maizere
,
of
the
Order
of
St.
Benedict
,
changed
into
a
Farm
by
the
Jesuites
.
What
you
have
heard
is
no
more
than
what
their
brethren
of
the
Colledge
of
Porentr●t
(
who
pretend
no
less
Veneration
for
sacred
places
than
the
rest
of
the
company
)
had
given
sufficient
cause
of
credit
and
belief
to
,
having
three
years
before
ruined
the
Church
of
another
Priory
of
the
same
Order
,
called
Maizere
(
formerly
famous
for
Pilgrimage
in
the
Countrey
)
to
the
great
scandal
of
the
Hereticks
,
who
carefully
maintain
and
preserve
their
Churches
,
and
to
the
great
regret
of
the
Countrey
adjacent
,
who
deplored
the
profanation
,
to
see
the
materials
of
the
House
of
God
imployed
to
repair
the
houses
,
Barns
and
Stables
of
a
Farmer
,
so
that
there
remained
no
sign
of
a
Priory
,
nor
any
thing
else
but
a
plain
Farm
.
Such
is
the
condition
to
which
the
Iesuites
reduce
the
benefices
they
usurp
,
whereof
they
consider
nothing
but
the
revenue
,
beginning
alwayes
as
soon
as
they
enter
them
to
abolish
the
Divine
Service
,
and
all
those
marks
which
might
make
it
appear
,
they
once
belonged
to
the
ancient
Orders
of
Religion
,
without
any
regard
to
the
intention
of
the
Founders
,
nor
the
Charges
they
imposed
,
which
is
the
Iesuitical
way
to
promote
the
glory
of
God
.
Their
taking
away
Evidences
and
Registers
.
Another
Detriment
and
injury
done
by
the
Iesuites
to
these
three
Priories
,
for
which
the
Priories
were
obliged
to
seek
their
remedy
in
the
Great
Councel
,
was
their
taking
away
the
Evidences
and
Registers
concerning
the
Rights
and
Revenues
of
these
Monasteries
,
which
the
Iesuites
could
make
no
other
use
of
,
but
to
accommodate
themselves
in
case
of
a
re-entry
there
,
which
nothing
but
an
unjust
Ambition
could
give
them
any
hopes
of
;
or
to
deprive
the
right
owners
of
the
enjoyment
of
them
,
to
which
nothing
but
an
extreme
malignity
could
incline
them
;
or
lastly
,
to
conceal
and
suppress
some
debts
to
which
their
Goods
might
be
lyable
,
which
though
it
denotes
a
malicious
avarice
,
yet
is
not
strange
in
the
J●suites
practice
.
For
the
Iesuites
of
the
Colledges
of
Novices
at
Nancy
have
40
years
since
used
the
like
practice
against
the
Friars
of
Senon
,
of
the
Order
of
St.
Benedict
in
Lorrain
,
when
the
Abbot
of
St.
Vanne
of
Verdun
having
given
them
the
Lordship
of
Barbonville
,
being
a
dependant
on
his
Abby
,
charged
with
the
ancient
rent
of
22
quarters
of
Corn
to
the
Abby
of
Senon
,
they
craftily
embezled
all
the
Evidences
th●y
could
light
on
,
that
made
mention
of
that
duty
;
And
when
the
Fryars
of
Senon
sent
to
demand
the
Rent
as
accustomed
,
the
Iesuites
who
thought
all
the
Evidences
that
concerned
that
duty
were
safe
in
their
hands
,
pretended
ignorance
,
and
refused
payment
,
telling
the
demanders
,
th●y
thought
nothing
due
.
A
suit
was
thereupon
commenced
in
the
Councell
of
Lorrain
,
and
the
Fryars
for
want
of
their
Evidences
to
make
out
their
title
,
were
cast
.
But
some
years
after
the
reformation
of
the
said
Abby
,
the
reformed
Fryars
made
so
diligent
search
,
that
they
found
three
Registers
wherein
the
said
duty
was
charged
,
in
pursuance
whereof
they
brought
a
new
Action
,
which
the
Iesuites
stifly
defended
but
the
Registers
being
produced
,
they
submitted
to
pay
what
they
could
no
longer
dispute
.
The
Iesuites
proceeding
in
three
several
Tribunals
,
and
three
Distinct
Countreyes
at
the
same
time
,
for
the
same
Priories
,
and
other
petty
foggeries
.
We
have
cause
to
believe
,
that
on
the
same
d●sign
the
Rectors
of
the
three
Colledges
of
Selestat
,
Enssheim
,
and
Fribourg
,
carryed
away
the
Deeds
and
Evidences
of
the
three
Priories
above-mentioned
;
And
when
the
Priors
of
the
Benedictines
sought
restitution
by
Law
,
it
is
incredible
how
many
artifices
and
petty
foggeryes
they
used
to
detain
them
.
To
give
an
instance
,
when
they
saw
themselves
pressed
by
the
Benedictines
to
restore
them
,
they
procured
a
prohibition
from
the
Privy
councel
,
to
prevent
proceedings
in
the
inferiour
Courts
,
interdicting
the
ordinary
Judges
the
cognizance
of
the
Cause
:
The
Councell
being
thus
intirely
possessed
of
the
Cause
,
at
the
instance
of
the
Iesuites
,
the
Prince
of
Conty
,
and
the
Abbot
of
Nesmond
interposed
in
behalf
of
the
Benedictines
,
the
former
as
Generall
of
the
Order
of
Cluny
,
the
later
as
Abbot
of
Chesy
and
Collators
of
the
Priories
:
The
Iesuites
hereupon
fearing
their
success
in
the
Councel
,
while
the
matter
depended
there
,
prosecuted
the
Benedictine
Priors
at
the
same
time
both
at
Rome
and
Brisach
;
and
obtained
of
the
Auditor
Generall
at
Brisach
,
whom
we
spake
of
before
,
a
sequestration
of
the
Priories
of
St.
Iames
and
St.
Morand
,
without
any
form
of
Justice
,
and
without
hearing
or
summoning
the
Defendants
.
And
at
Rome
they
procured
a
Monition
to
cite
the
Benedictines
thither
,
with
an
Excommunication
against
all
that
should
oppose
the
execution
of
their
Bull
,
which
they
durst
never
produce
.
And
caused
the
Monition
to
be
printed
throughout
:
And
the
Benedictines
of
St.
Morand
to
be
cited
by
the
Bishop
of
Basle
,
for
which
,
as
an
injury
and
abuse
,
the
Fryars
were
forced
to
make
an
Appeal
.
In
pursuance
of
this
,
they
used
all
the
tricks
the
spirit
of
Wrangling
could
invent
in
the
most
shifting
petty-foggers
,
by
delayes
,
by
reiterated
defaults
,
new
Assignations
,
contesting
about
the
qualities
of
the
parties
,
producing
ridiculous
,
impertinent
and
insignificant
matters
;
falsities
and
manifest
untruths
;
diffamatory
Libells
;
forged
Letters
;
informations
without
date
or
subscription
,
and
a
thousand
other
devices
,
to
be
seen
at
large
in
the
Memoriall
above-mentioned
,
which
is
therefore
the
more
credible
,
for
that
upon
the
whole
matter
a
notable
Arrest
was
given
in
favour
of
the
Benedictines
,
you
shall
see
hereafter
.
Bulls
without
president
,
and
contrary
to
the
Canons
and
Councels
of
the
Church
.
An
Arrest
in
favour
of
the
Benedictines
against
the
Jesuites
.
We
must
not
forget
some
remarkable
things
to
be
observed
in
the
Bulls
the
Iesuites
obtained
for
the
three
Priories
spoken
of
before
:
for
besides
the
false
suggestions
,
nullities
and
obr●ptions
whereof
they
were
full
,
which
inclined
the
Benedictines
to
procure
and
produce
Duplicates
thereof
against
the
Iesuites
,
and
besid●s
the
express
provision
in
some
of
them
,
that
they
should
not
operate
to
the
wrong
or
prejudice
of
any
,
they
were
most
abusively
and
maliciously
framed
in
two
points
:
1.
In
that
contrary
to
all
forms
and
presidents
,
they
gave
power
to
the
Jesuites
to
take
possession
▪
of
the
said
Benefices
by
their
proper
Authority
,
without
observing
the
ordinary
formalities
requisite
in
such
cases
,
and
that
contrary
to
the
Canons
and
the
Councels
of
Constance
,
of
Lateran
of
Chalcedon
,
and
others
,
they
made
alienation
of
Estates
without
consent
of
the
parties
,
united
several
Benefices
situate
in
divers
Dioceses
,
and
suppressed
Monasteries
and
Benefices
Conventual
,
which
ought
to
remain
to
perpetuity
:
2.
In
that
by
an
unparallel'd
and
unheard
of
abuse
,
they
contained
a
Clause
ordaining
,
that
they
should
not
be
questioned
for
any
nullity
,
obreption
,
or
subreption
,
whereof
they
were
full
,
Decernen●es
easdem
praesen●es
nullo
unquam
tempore
de
subreptionis
vel
obreptionis
a●t
nullitatis
vi●io
A●gui
seu
notari
:
which
takes
away
all
cause
of
wond●r
why
the
Jesuites
were
alwayes
loth
to
produce
them
,
as
knowing
they
could
serve
for
nothing
more
than
to
discover
their
Artifices
and
Deceits
,
the
clearer
,
though
notorious
enough
to
the
world
already
,
upon
other
occasions
.
And
now
,
none
can
think
it
strange
that
after
so
many
shifts
and
tricks
of
petty
foggery
,
they
were
at
last
wholly
defeated
,
and
for
ever
debarred
of
their
pretensions
to
the
Priories
in
question
,
by
Arrest
of
the
Kings
Councel
,
the
Judi●ial
part
whereof
,
and
the
sentence
is
here
transcribed
,
but
the
proceedings
purposely
omitted
,
for
that
they
are
herein
before
succinctly
reported
,
and
may
be
seen
at
large
in
the
Printed
Memoriall
we
mentioned
often
.
The
Arrest
of
the
Privy
Councell
.
THe
King
in
his
Councel
giving
Judgement
,
and
doing
right
in
the
said
Cause
,
hath
maintained
and
kept
,
and
doth
maintain
and
keep
the
said
Fryar
Paul
William
in
the
possession
and
enjoyment
of
the
said
Priories
of
St.
Valentine
of
Ruffach
,
and
St.
James
of
Veldbach
,
and
the
said
Fryar
Benedict
Schwaller
in
the
possession
and
enjoyment
of
the
said
Priory
of
St.
Morand
:
Forbidding
and
pr●hibiting
the
Demandants
(
the
Jesuites
)
and
all
others
to
trouble
or
m●lest
them
in
this
behalf
,
and
ordering
the
Sequestrators
to
deliver
the
possession
into
the
hands
of
the
said
William
.
And
having
done
right
upon
the
demands
respectively
made
by
the
said
parties
for
restitution
of
the
Re●iques
,
Ornaments
,
Evidences
,
Moveables
,
and
other
things
that
were
heretofore
in
the
said
Priories
,
hath
ordained
and
ordains
,
that
the
parties
within
two
months
joyn
issue
in
the
same
,
and
d●bate
t●em
at
large
,
before
the
Sieur
De
Baussan
Intendant
in
the
Countrey
of
Alsatia
,
and
that
the
said
Sieur
De
Baussan
shall
assist
and
further
the
execution
of
this
Arrest
,
which
shall
be
executed
notwithstanding
any
opp●sition
or
Appeals
whatsoever
.
Yet
so
as
the
said
Appeals
shall
not
be
barred
or
prejudiced
hereby
,
but
in
the
mean
time
the
parties
are
to
proceed
to
executi●n
,
which
shall
not
be
delayed
by
ver●ue
or
colour
of
any
Appeal
whatsoever
.
And
his
Majesty
reserves
unto
himself
and
his
Councell
,
the
cognizance
and
de●er●ination
of
any
Appeal
that
shall
or
may
happen
to
be
made
in
this
●ause
,
which
Appeal
shall
be
proceeded
in
summarily
without
the
●sual
formality
of
Suits
.
Examined
,
Signed
,
De
Moris
.
Given
at
the
Kings
Privy-Councel
held
at
Paris
,
Aug.
4.
1654.
OTHER
Historical
Passages
AND
Relations
of
the
Artifices
and
Violences
of
the
Jesuites
of
Almaigne
in
taking
away
several
Abbies
from
the
Orders
of
St.
Benedict
,
and
the
Cisteaux
monks
.
Collected
out
of
the
Books
of
the
Famous
F.
Hay
,
a
Benedictine
of
Almaigne
,
the
one
called
ASTRUM
INEXTINCTUM
,
Printed
in
1636.
and
the
other
HORTUS
CRUSIANUS
,
Printed
at
Frankfort
in
1658.
and
Printed
also
within
these
ten
years
with
all
their
Qu●tations
,
in
France
in
4
to
,
and
at
Cologne
in
8vo
in
1659.
A
notable
imposture
of
F.
Lamorman
the
Jesuite
,
Confesser
to
the
Emperour
of
the
Vsurpa●ion
of
Abbies
.
THE
Emperour
Ferdinand
the
second
,
having
had
great
advantages
over
the
Protestants
of
Germany
after
the
rising
in
Bohemia
,
and
the
battel
of
Prague
,
which
he
won
against
them
,
by
a
General
Edict
of
the
6
th
of
March
1629.
ordained
,
That
all
the
Abbies
,
and
other
E●tates
Ecclesiastical
which
had
been
usurped
from
the
Catholicks
by
the
Protestants
against
the
Articles
of
the
Treaty
of
Passau
in
1552.
should
be
restored
to
those
to
whom
they
belonged
according
to
their
founda●ions
.
In
pursuance
of
which
Edict
he
sent
Commissioners
throughout
the
Empire
to
see
it
executed
,
and
published
other
particular
Edicts
in
favour
of
St.
Benedict
the
Cisteaux
,
and
others
.
As
there
's
nothing
more
just
than
to
restore
every
one
what
belongs
to
him
,
so
this
Edict
of
the
Emperour
was
highly
approved
by
the
Pope
who
writ
an
express
Brief
to
the
Emperour
,
To
te●tifie
his
joy
,
and
that
of
the
whole
Consistory
of
Cardinalls
for
this
re-establishment
of
the
Clergy
,
and
the
Fryars
in
their
estates
.
The
Emperour
at
the
same
time
writ
to
his
Ambassadour
at
Rome
the
Prince
of
Savelli
the
14th
of
April
1629.
the
reasons
of
his
Edict
,
which
were
,
That
he
was
of
opinion
he
could
not
have
done
any
thing
more
profitable
,
and
conducing
to
the
good
of
Religion
in
Almaigne
,
then
to
take
such
course
that
the
Religious
Orders
might
flourish
again
,
which
had
been
heretofore
the
firm
pillars
thereof
:
that
pursuant
to
this
design
he
had
ordered
by
his
Authority
.
Imperial
,
that
the
Abbies
,
and
other
places
Consecrate
to
Religion
,
which
had
been
profaned
by
the
iniquity
of
the
times
,
or
converted
to
other
uses
should
be
restored
every
one
to
the
Order
to
which
they
belonged
,
as
being
Consecrate
thereto
from
their
first
foundation
,
and
not
to
another
.
He
sent
him
afterwards
a
more
ample
instruction
of
the
25
of
Octob.
the
same
year
wherein
he
gives
six
principal
reasons
of
his
Edict
.
The
Iesuites
extremely
nettled
and
perplexed
,
that
they
had
no
share
in
this
restitution
to
the
Ancient
Orders
,
consulted
among
themselves
how
to
enrich
their
Society
with
other
mens
Estates
,
and
take
from
the
Proprietors
some
of
these
Abbyes
:
To
effect
this
,
they
make
use
,
according
to
their
custom
,
of
the
credit
their
Father
Lancorman
had
in
the
Court
of
the
Emperour
Ferdinand
the
2d
,
whose
Confessor
he
was
.
This
I●suite
,
animated
by
his
Brethren
,
made
great
instance
to
two
Abbots
,
the
one
of
St.
Benedict
,
and
the
other
of
the
Cisteaux
,
Deputed
by
their
Orders
to
hasten
the
Execution
of
the
Emperours
Edict
,
and
was
very
importunate
with
them
to
quit
unto
the
Society
all
the
Nunneries
to
be
restored
by
the
Protestants
,
and
some
of
the
less
considerable
Abbies
:
These
Abbots
who
had
no
power
to
consent
to
so
unjust
and
extraordinary
a
demand
against
their
Conscience
,
r●turned
him
Answer
in
generall
words
of
C●mplement
,
that
they
were
ready
to
serve
him
in
any
thing
but
what
concerned
the
interest
of
their
Orders
:
F.
Lamormam
seeing
them
leave
the
Court
,
presently
suggested
to
his
friends
,
and
gave
out
in
Speeches
,
That
these
two
Abbots
had
made
a
voluntary
Cession
of
several
Abbies
to
the
Society
:
And
on
this
fiction
,
(
whereof
he
was
afterwards
convicted
by
publick
and
authentick
Acts
)
he
grounded
a
Memorial
,
which
he
presented
to
the
Emperour
,
desiring
that
in
pursuance
of
the
voluntary
Cession
of
these
two
Abbots
,
his
Imperial
Majesty
would
send
Commissioners
into
several
Provinces
of
the
Empire
,
to
put
the
Society
in
possession
of
those
Abbies
.
Having
by
this
means
surprized
the
good
Prince
and
his
Councell
who
took
this
Imposture
for
truth
,
they
obtained
Letters
addressed
to
the
Commissaries
Generall
of
the
Circles
,
to
three
Provincials
of
the
Society
,
and
to
the
Generals
of
the
Imperial
Army
,
the
Duke
of
Friesland
,
and
Count
Tilly
,
forthwith
to
sequester
the
said
Abbies
.
All
the
world
was
astonished
,
sayes
learned
F.
H
,
at
this
sudden
and
unjust
Change
of
the
Emperours
former
Orders
,
not
knowing
what
cause
could
possibly
incline
this
Prince
to
R●voke
so
soon
his
publick
Edict
for
restitution
of
these
Abbies
to
the
ancient
Orders
,
which
had
been
so
highly
commended
by
the
Ho●y
See
;
and
to
out
men
of
Religion
of
their
Estates
,
unheard
▪
against
the
Law
of
Nations
,
and
common
right
.
But
the
Iesuites
raised
a
report
,
that
this
Change
proceeded
from
the
voluntary
Cession
the
two
Abbots
had
made
of
their
Abbies
in
the
name
of
their
Orders
▪
So
that
the
two
Abbots
were
obliged
to
make
a
solemn
protestation
,
against
this
notorious
falshood
,
both
by
Letters
to
the
Confessor
,
and
by
publick
Acts
,
insisting
that
they
had
not
so
much
as
thought
of
a
promise
to
consent
to
the
translation
of
their
Abbyes
to
the
Iesuites
,
nor
had
any
power
so
to
do
.
And
a
famous
Benedictine
,
who
was
of
the
Emperours
Councell
,
and
created
at
that
time
Bishop
and
Prince
of
Vienna
,
being
brought
in
as
a
witness
by
F.
Lamorm●n
,
declared
the
quite
contrary
to
what
the
Iesuites
alleadged
,
as
appears
by
a
writing
reported
by
F.
Hay
.
The
Iesuites
Writings
,
their
Intrigues
at
Rome
,
their
Confidence
to
d●cry
the
Edict
and
Councel
of
the
Emperour
.
The
common
experience
,
that
the
Iesui●es
once
engaged
in
a
lye
,
will
not
easily
unsay
it
,
was
con●rmed
by
an
instance
in
the
p●esent
affair
;
●or
all
these
Acts
and
solemn
protestations
could
not
hinder
them
from
continuing
the
spreading
of
this
Imp●sture
,
even
by
Printed
books
.
But
seeing
their
fictions
and
falsities
discovered
,
they
resolved
for
maintaining
their
unjust
usurpation
,
openly
to
confront
and
attaque
the
Edict
of
the
Emperour
,
and
the
right
of
the
ancient
Orders
:
This
they
did
by
two
Writings
,
wherein
the
Emperours
instructions
to
his
Ambassadour
at
Rome
,
suitable
to
his
Edict
executed
already
in
several
Abbyes
,
whereof
the
Monks
of
the
Order
of
St.
Benedict
,
and
others
were
in
possession
,
were
censured
and
dishonoured
,
as
containing
Things
contrary
to
Truth
,
the
holy
Canons
,
and
Immunityes
Ecclesiastical
,
and
the
Emperour
himself
charged
to
have
exceeded
his
power
in
the
restitution
of
these
Abbyes
to
their
ancient
Orders
.
But
seeing
that
all
the
Ministers
of
State
of
the
Emperours
Councel
had
discovered
the
artifice
of
the
Confessor
,
and
opposed
their
unjust
pretensions
,
they
changed
the
Scene
,
and
plyed
amain
their
intrigues
at
Rome
,
and
besides
their
private
solicitations
published
a
Book
entituled
,
Remarques
in
the
Cause
of
Estates
Ecclesiastical
,
and
Monasteries
supprest
in
Almaigne
:
And
though
F.
Layman
their
Casuist
at
Dilingue
justifies
and
highly
commends
this
book
,
calling
the
Author
,
An
illustrious
person
,
and
●
Divine
well
informed
of
the
affairs
of
Almaign
,
though
he
durst
not
own
him
a
Iesuite
;
yet
't
is
incredible
how
it
slanders
and
vilifies
the
Ministers
of
State
of
the
Councel
Imperiall
,
what
odium
it
casts
on
them
,
as
having
attempted
against
the
Ponti●ical
Authority
by
the
restitution
of
these
Abbyes
to
the
lawfull
owners
:
For
(
saith
the
Author
)
you
are
to
observe
first
of
all
,
that
the
design
of
the
Councel
Imperial
is
absolutely
to
debarr
the
Pope
from
●aving
any
part
in
the
r●stituti●n
of
the
Catholique
Religion
in
Almaigne
:
This
is
evident
,
in
that
the
Emperour
published
his
Edict
f●r
restitution
of
Ecclesi●stical
Estates
,
without
acquainting
the
Pope
,
or
taking
his
advice
to
whom
to
restore
them
.
This
Councel
tends
not
only
to
exclude
the
P●pe
from
the
Re-establishment
,
but
to
shake
off
the
yoke
of
the
Apostolick
Iurisdiction
throughout
the
Empire
:
And
the
reason
why
this
Councel
doth
with
so
much
●emerity
and
imp●e●y
attaque
the
Holy
See
,
is
that
there
are
in
it
some
persons
ill
affected
to
the
Ap●stolical
Chaire
,
some
who
as
m●er
Politiques
,
to
ingratiate
themselves
with
their
Prince
by
flattery
,
labour
the
exaltation
of
his
Authority
in
all
things
;
And
some
perhaps
who
under
a
Vizard
of
Catholique
profession
are
Hereticks
in
their
hearts
:
And
as
for
the
Abbot
of
the
Monastery
of
Cremounster
,
of
the
Order
of
St.
Benedict
,
and
of
●he
said
Councel
,
he
is
a
man
full
of
pride
:
Who
nevertheless
for
his
merits
and
suff●ciency
was
soon
after
promoted
to
the
Dignity
of
Prince
and
Bishop
of
Vienna
.
See
here
,
how
the
Councel
Imperial
by
a
sudden
Metamorphosis
is
from
Catholick
turned
Schismatick
,
and
an
enemy
to
the
Holy
See
,
as
soon
as
the
Jesuites
have
discovered
that
Justice
had
a
stronger
influence
over
the
spirits
of
these
Ministers
of
State
to
maintain
what
the
Emperour
had
so
religiously
ordained
by
his
Edict
than
their
Solicitations
for
accommodating
themselves
with
other
mens
Estates
.
Two
books
were
about
the
same
time
published
in
defence
of
the
rights
of
the
Ancient
Orders
;
whereupon
the
Jesuites
gave
charge
to
their
F.
Laym●n
,
who
had
formerly
written
a
book
on
this
subject
,
intituled
Placida
Disceptatio
,
to
imploy
his
pen
against
the
two
Books
,
and
handle
them
(
which
he
did
)
as
infamous
Libels
;
Because
the
Authors
approved
not
of
the
Jesuites
intentions
to
take
away
the
Abbyes
from
the
ancient
Orders
,
but
had
refuted
those
injurious
suggestions
and
falsities
they
made
use
of
to
that
purpose
;
and
because
the
Jesuites
would
have
usurped
other
mens
Estates
,
without
incurring
the
infamy
inseparable
from
an
usurpation
so
unjust
,
and
so
violent
as
theirs
:
The
Jesuite
entitles
his
book
,
The
just
Defence
of
his
H●liness
the
Pope
of
Rome
,
His
Imperial
Majesty
,
the
Cardinals
of
the
holy
Roman
Church
,
the
Bishops
,
Princes
,
and
others
,
and
also
,
Of
the
little
Society
of
Iesus
:
This
the
learned
and
pious
Benedictine
F.
Hay
,
shew
▪
by
an
excellent
book
intituled
,
A●trum
inextinctum
,
which
he
opposed
to
that
of
the
Jesuite
,
to
be
the
most
shameful
illusion
and
mockery
that
ever
appeared
;
for
that
instead
of
defending
these
powers
it
formally
questions
,
and
opposes
an
Imperial
Edict
approved
by
the
Pope
,
and
Colledge
of
Cardinals
by
an
express
Brief
,
as
well
as
by
all
the
Bishops
,
Princes
of
Almaigne
.
And
that
the
thing
he
really
maintained
,
though
very
weakly
,
was
the
Little
So●iety
of
Iesus
,
which
he
represented
as
so
great
and
necessary
for
the
Church
,
that
he
feared
not
to
affirm
,
That
God
had
not
sufficien●ly
provided
for
the
Chruch
,
if
having
established
all
other
Orders
of
Religion
,
theirs
onely
had
been
wanting
.
1.
Imposture
of
the
Iesuites
,
that
these
Abbies
wer●
supprest
.
'T
is
incredible
what
artifices
they
made
use
of
in
these
Books
to
maintain
a
pretention
most
●njust
,
and
most
unworthy
men
professing
Religion
.
I.
They
would
have
made
the
Pope
believe
,
That
all
those
Abbies
were
supprest
;
and
that
the
E●tates
were
vacant
,
i.
e.
such
as
●ad
no
owner
.
That
the
Emperour
or
Pope
might
dispose
of
them
at
their
pleasure
;
Declaring
,
sometimes
that
it
belonged
to
the
Emperour
to
give
them
with
the
approbation
of
the
Pope
,
and
sometimes
that
it
belonged
only
to
the
Pope
to
bestow
them
as
devolved
to
him
by
a
special
and
particular
right
,
upon
design
,
that
of
these
two
Powers
that
should
be
adjudged
to
have
most
right
,
which
they
by
their
▪
intrig●es
and
insinuations
should
render
most
inclinable
to
give
them
these
Abbies
.
But
this
erroneous
illusion
was
folidly
refuted
as
contrary
to
the
Laws
Civil
and
Canon
by
the
Benedectins
,
who
justified
by
the
Authority
of
the
Ecclesiastical
Laws
,
and
by
presidents
both
ancient
and
modern
of
above
thirty
famous
Abbies
,
as
that
of
Mount-Cassin
,
S.
Ma●●
in
Anjou
,
and
others
,
that
Abbies
possessed
and
destroyed
by
forraign
enemies
when
recovered
,
were
alwayes
restored
to
their
proper
Orders
.
That
it
was
an
unheard
of
pretence
,
that
the
sole-violence
of
the
hereticks
founded
only
on
the
force
of
Armes
should
operate
so
as
to
cause
these
Abbies
to
be
adjugded
supprest
;
and
that
it
would
appear
very
unjust
,
if
re-entring
their
Abbies
they
might
not
of
right
say
with
the
Maccab●es
;
We
have
not
possessed
our selves
of
a
strange
land
,
nor
are
we
entred
upon
the
Estates
of
others
;
but
by
the
benefit
of
the
Revolution
of
time
,
we
resume
the
possession
of
the
heritage
of
our
Fathers
,
which
hath
for
sometime
been
inju●tly
●surped
by
our
Enemies
.
2.
and
3.
Impostures
;
That
it
was
an
abuse
▪
and
not
within
their
power
who
did
it
,
to
restore
these
Abbies
to
the
Fr●ars
.
Though
these
Abbies
had
been
adjudged
to
the
Religious
Orders
by
an
arrest
of
the
Court
Imperial
of
Spire
,
and
the
Edict
of
the
Emperour
approved
by
the
Pope
;
yet
these
good
Fathers
who
stick
not
to
exalt
themselves
above
the
Emperour
and
the
Pope
had
the
boldness
to
publish
in
print
,
That
this
affair
was
of
the
number
of
●hose
,
whereof
we
are
to
say
,
that
they
pass
only
by
way
of
sufferance
and
tollera●ion
,
which
if
weighed
in
the
ballances
of
judgement
are
inconsistent
with
the
Rules
of
Iustice
;
whereby
they
would
impose
on
us
a
belief
,
that
the
re-establishment
of
the
Fryars
in
their
Abbies
,
that
is
,
the
plain
●xecution
of
the
Laws
of
Nations
and
Nature
was
an
intollerable
abuse
;
and
that
on
the
contrary
the
most
unjust
usurpation
of
other
Mens
Estates
,
which
the
Iesuites
in
their
hopes
had
already
devoured
was
pure
justice
,
and
most
unquestionable
right
.
But
there
's
nothing
of
greater
wonder
than
the
extravagant
Answers
they
made
to
the
invincible
Arguments
and
Reasons
of
the
Fryars
.
In
vain
did
the
Benedictines
object
to
them
the
●xpress
terms
of
the
Emperours
Edict
,
and
the
Orders
he
had
sent
his
Commissaries
General
for
execution
,
viz.
Our
pleasure
is
,
that
the
Abbies
possessed
against
the
Treaty
of
Passau
,
and
the
Peace
for
regulating
the
state
of
Religion
,
which
have
been
to
this
time
unjustly
detained
,
be
surrendred
and
restored
by
vertue
of
this
our
Edict
Imperial
,
to
such
persons
of
the
Religi●us
Orders
to
whom
they
belonged
,
b●fore
the
said
unjust
detenti●●
▪
for
the
Jesuites
with
an
unconceivable
boldness
made
a●swer
,
that
there
was
not
one
word
to
be
found
in
his
Imperial
Majesties
Edict
,
which
imported
th●●
the
Abbies
ought
to
be
rest●red
to
the
Orders
for
which
they
had
been
f●unded
;
and
to
main●●●
this
false
and
strange
assertion
,
they
〈…〉
themselves
of
a
gross
illusion
,
which
t●nds
only
to
make
the
Emperours
Edict
ridiculous
,
〈◊〉
(
say
they
)
the
pleasure
of
this
Prince
was
,
tha●
restitution
should
be
made
of
the
Abbies
to
the
sam●
individual
persons
to
whom
they
belonged
before
the●
were
possessed
by
the
Lutherans
,
which
is
in
effect
,
That
the
Emperour
had
sent
his
Commissari●s
to
make
restitution
of
the
Abbies
,
to
persons
dead
and
interred
forty
or
fifty
years
before
,
and
not
to
the
Religious
Orders
,
which
in
that
they
never
dye
were
capable
of
the
benefit
of
th●
pious
intentions
of
the
Emperour
.
4.
and
5.
Impostures
;
That
the
Jesuites
were
persons
proper
to
possess
the
Abbies
,
and
comprehended
under
the
name
of
Monks
.
In
vain
did
the
Benedictines
object
against
them
,
That
the
Emperour
had
expresly
Ordained
by
his
Edict
,
that
the
foundations
of
Abbies
should
be
preserved
,
and
the
vacancies
filled
with
persons
proper
according
to
the
rules
of
the
foundation
,
duly
called
,
and
fitly
qualified
according
to
law
;
for
the
Jesuites
answered
,
That
it
was
true
,
but
it
could
not
be
proved
,
that
the
Fathers
of
the
Socie●y
were
not
persons
duly
called
,
and
legally
qualified
,
according
to
the
foundations
of
these
Abbies
given
them
by
the
Pope
with
his
Imperial
Majesties
Consent
;
That
is
as
F.
Hay
doth
elegantly
expound
it
,
That
these
Abbies
founded
for
the
Order
of
St.
Benedict
six
or
seven
hundred
years
before
there
were
Jesuites
in
the
world
were
founded
,
for
the
F●thers
of
the
Society
of
Iesus
.
In
vain
did
the
Benedictines
object
,
That
these
Abbies
had
been
established
for
M●nks
and
Fryars
,
and
that
it
was
Ordained
by
the
Canon-law
,
That
Monasteries
should
continue
Monasteries
to
perpe●uity
,
for
the
Jesuites
answered
,
That
in
matters
of
favourable
construction
(
such
as
tended
to
the
enriching
themselves
with
the
Estates
of
the
Manasteries
)
the
Je●uites
were
comprehended
under
the
name
of
Monks
:
To
which
the
Benedictines
replyed
,
That
it
was
pleasan●
to
consider
,
that
the
Jesuites
who
on
all
other
occasions
express
so
great
aversness
from
the
name
of
Monks
,
are
very
willing
to
be
called
Monks
,
when
it
may
serve
to
introduce
them
into
the
inheritance
of
Monks
.
And
't
is
fit
to
observe
here
,
that
the
Iesuites
brand
Au●elius
with
errour
for
alledging
,
that
a
Monk
,
and
a
person
of
a
Religious
Order
are
convertible
terms
,
and
denote
the
same
thing
:
so
in
France
,
when
there
is
nothing
to
be
got
by
assuming
the
name
of
Monks
,
't
is
an
errour
that
deserves
censure
to
call
a
Iesuite
Monk
;
but
in
Almaigne
where
there
a●●
Abbies
to
be
taken
from
Monks
and
given
to
Iesuites
if
qualified
as
M●nks
,
it
is
an
errour
that
deserves
censure
,
not
to
take
a
Iesuite
to
be
a
M●●k
.
〈◊〉
〈…〉
6.
Imposture
;
That
the
Pope
hath
an
extraordinary
power
to
derogate
from
any
thing
not
favourable
to
the
Iesuites
.
In
vain
did
the
Frya●s
object
,
That
the
Popes
by
their
●gr●ements
●ith
the
Germane
Nation
had
obliged
themselves
to
preserve
every
man
in
his
rights
and
estates
▪
And
that
Filiutius
of
their
Society
had
written
,
That
the
Pope
not
only
by
his
Office
,
but
by
●on●ract
imployed
between
him
and
those
wh●
give
Est●●es
to
the
Church
is
obliged
by
the
Divine
and
Nalu●al
Law
●o
preserv●
them
for
those
wh●
legally
possess
them
,
and
that
the
contrary
cannot
〈◊〉
done
without
injury
to
the
Founders
,
and
the
successors
of
the
Fryars
of
the
Order
in
c●using
them
to
lose
their
Estate
and
their
Honour
.
For
the
Iesuites
who
never
think
themselves
hu●t
by
any
objection
from
the
Law
Natural
or
Divine
,
helped
themselves
out
by
this
neat
distinction
;
They
confess
the
Power
of
the
Pope
is
limited
by
particular
Concordates
and
Agreements
of
Nations
,
which
have
the
force
of
Bargains
and
Contracts
;
So
that
the
Pope
himself
is
obliged
to
perform
them
according
to
the
Law
of
Nations
;
But
they
add
,
That
this
is
to
be
understood
,
that
the
Pope
cannot
Ordinarily
derogate
from
these
Concordates
or
Agreements
but
may
do
it
Extraordinarily
for
the
publick
good
of
the
Church
when
necessity
requires
it
;
that
is
,
when
they
are
imployed
about
establishing
rich
Colledges
for
the
Society
;
for
they
pretend
to
express
terms
,
That
nothing
can
conduce
more
for
the
Re-establishment
of
the
Cat●ilick
Faith
,
than
to
bestow
on
them
the
Estates
and
Revenues
of
Abbies
and
Nun●eries
for
enriching
their
Ancient
Colledges
,
and
for
founding
of
New
;
as
also
for
buying
little
Cat●chis●s
,
Chaplets
,
and
other
things
of
that
kind
,
that
may
serve
at
once
both
to
instruct
and
delight
Youth
;
and
that
the
expences
these
things
will
require
,
cannot
be
fur●ished
but
from
the
Estates
of
the
Abbies
resumed
out
of
the
hands
of
the
Protestants
▪
To
which
the
Fryars
replyed
,
That
they
might
for
the
future
Found
Colledges
,
if
they
pleased
,
without
robbing
the
Orders
of
St.
Benedict
,
the
Cisteaux
▪
and
others
of
their
Estates
,
as
they
had
been
founded
heretofore
without
any
such
injury
,
and
shewed
several
means
for
that
purpose
:
And
when
the
Iesuites
insisted
,
there
were
no
other
means
but
that
all
treasures
were
exhausted
;
The
Fryars
Replyed
,
1.
That
there
were
some
Treasures
not
yet
exhausted
,
namely
,
theirs
who
had
within
a
short
time
offered
the
Venetians
five
hundred
thousand
Crowns
to
be
re-established
in
those
Colledges
they
had
at
Venice
heretofore
,
and
in
other
▪
Territories
of
that
Republick
,
from
which
they
were
banished
.
2.
They
made
it
app●ar
,
that
their
Colledges
were
not
so
necessary
for
the
re-establishment
of
the
catholick
Faith
as
they
pretended
;
for
that
they
had
Colledges
in
several
Cities
,
where
heresie
was
as
rife
as
ever
;
And
that
themselves
have
confessed
,
All
the
upper
Pal●tinate
was
converted
to
the
Catholick
Religion
before
ever
they
had
one
Colledge
there
;
so
that
it
is
clear
,
sdy●h
F.
Hay
,
That
to
make
men
believe
▪
as
the
Iesuites
endeavour
,
that
Germany
:
cannot
be
converted
to
the
Catholick
Faith
,
without
turning
the
Abbies
of
●eligious
Orders
into
Colledges
of
Iesui●e●
,
is
to
contradicta
manifest
experience
,
and
make
all
the
world
confess
themselves
blind
▪
3.
That
the
first
Fryars
of
the
Order
of
St.
Benedict
had
Converted
almost
all
Germany
▪
and
at
this
day
,
the
Benedicti●es
labour
with
success
equall
to
the
Iesuites
in
the
Co●version
of
Hereticks
,
though
they
are
not
so
much
addicted
to
ostentation
,
as
they
who
send
Catalogues
to
Rome
of
the
least
things
they
do
▪
who
compute
how
many
they
confess
by
the
year
,
their
Masses
,
their
Prayers
,
their
Visits
to
the
sick
,
and
other
things
both
great
and
small
.
4.
They
remonstrated
,
that
the
multitude
of
Colledges
they
so
earnestly
pres●ed
for
,
savored
not
of
the
first
spirit
of
the
Society
,
and
was
diametrically
opposite
to
an
express
Article
of
their
second
Congregation
G●neral
in
these
words
:
We
are
to
Act
for
the
〈◊〉
with
〈◊〉
moderation
▪
And
〈◊〉
stay
our
hands
from
multiplying
Colledg●●
▪
And
the
Congregation
make
〈…〉
request
to
the
Father-General
,
and
recommend
it
to
his
serious
observation
,
to
apply
himself
●at●er
●o
the
compledting
and
perfecting
of
the
Colledges
already
establish●d
▪
〈…〉
5.
As
to
the
little
〈◊〉
and
Chaplu●s
which
th●
Iesu●●●●
would
buy
●or
their
Schollars
with
the
Estates
and
Revenues
of
Abbies
;
They
answered
,
That
it
was
somewhat
strange
,
the
Iesuites
would
r●i●e
foundat●●●s
,
v●ol●te
agreements
,
hinder
men
of
Religious
Orders
●o
renew
their
solemn
prayers
,
and
ce●eb●●te
Divine
Service
in
their
▪
Abbies
▪
that
she
〈◊〉
might
have
wherewith
to
buy
bawbles
for
children
;
which
must
be
extream
dear
,
if
there
be
not
sufficient
to
purchase
them
▪
without
imploying
to
such
uses
the
estates
designed
by
the
founders
to
maintain
the
holy
exercises
of
a
Religious
life
in
these
Mona●teries
.
7.
Imposture
▪
That
by
reason
of
the
Charges
of
the
War
,
the
Emperour
was
Founder
and
Master
of
these
Abbies
.
In
vain
did
the
Benedictines
object
,
That
the
Emperour
was
obliged
by
the
Oath
he
had
taken
when
he
came
to
the
Empire
;
and
as
the
Supream
Protector
and
Defender
of
Churches
,
to
preserve
the
Ancient
Orders
in
their
Rights
and
Estates
;
and
that
the
Emp●rour
had
declared
and
confirmed
it
anew
by
his
particular
Edict
in
favour
of
the
Benedictines
,
March
28.
1629.
The
Iesuites
confessed
all
this
to
be
true
,
but
scrupled
not
to
elude
it
by
this
shameful
evasion
,
whereby
they
would
Authorize
th●
Perjury
of
a
Great
Prince
;
That
the
Charges
and
Expences
the
Emperour
laid
out
in
the
W●r
for
recovery
of
these
Churches
and
Abbies
,
were
●o
great
,
that
they
exceeded
all
the
Estates
of
Consecrated
places
;
and
therefore
he
ought
to
be
acknowledged
,
not
only
as
a
new
Founde●
,
Endower
and
Patron
of
these
Re●igious
Houses
,
but
the
Purchaser
;
and
that
the
Religious
Orders
ought
in
acknowledgment
there
of
,
to
leave
them
freely
and
wholly
to
his
Disposal
,
and
not
pretend
any
interest
therein
,
for
fear
of
making
themselves
guilty
of
ingratitude
against
his
Imperial
Majesty
;
But
the
Religious
Orders
Answered
,
That
the
Emperour
by
his
Edict
had
declared
,
He
never
desired
from
them
an
acknowledgement
which
could
not
be
made
him
,
without
forcing
tears
from
the
Ancient
Orders
of
Religion
;
that
he
liked
not
a
gratitude
,
which
allowed
them
no
recompence
for
so
many
Millions
furnished
by
them
for
the
War
,
and
other
Faithful
Services
done
him
and
the
Empire
,
but
the
destruction
of
their
Rights
and
Suppression
of
their
Abbies
;
and
that
his
Majesty
ought
to
account
them
ingrate
who
had
invented
such
gratitude
.
8.
Imposture
;
That
they
may
change
their
Opinions
when
their
interest
requires
it
.
In
vain
did
the
Benedictines
object
,
That
three
Principal
Iesuites
(
whereof
F.
Lam●rma●
the
Emperours
Confessor
was
one
)
being
consulted
with
about
an
Abby
,
which
having
been
long
in
the
possession
of
Lutherans
,
and
Secular
Persons
,
the
Cardinal
Arch-Bishop
of
Prague
would
have
procured
for
himself
by
gift
from
the
Emperour
,
had
delivered
their
opinion
in
writing
,
That
it
could
not
be
done
with
a
safe
Conscience
,
and
that
the
Abby
being
Benedictine
ought
to
be
restored
to
the
Order
of
St.
Benedict
;
and
that
the
Emperour
in
giving
it
to
the
Cardinal
had
committed
the
same
injustice
,
as
if
after
winning
the
battel
of
Prague
,
he
had
given
away
the
land
of
some
Catholick
Lord
recovered
from
the
enemy
to
another
Catholick
Lord
having
no
right
thereto
;
the
Iesuites
not
able
to
deny
this
opinion
,
delivered
at
large
in
writing
,
agr●●d
that
the
Iesuites
were
then
of
that
judgment
;
bu●
answered
,
that
since
they
had
changed
their
Opinion
;
This
rare
priviledge
have
these
●xcellent
Casuists
,
to
alter
their
sentiments
and
their
conscience
upon
any
occasion
when
it
may
be
for
their
profit
to
change
:
So
when
the
question
was
about
giving
an
Arch-Bishop●a
Benedictine
Abby
,
their
judgement
was
,
the
Emperour
was
in
justice
obliged
to
restore
it
to
the
Order
of
St.
Benedict
▪
but
when
▪
there
is
hopes
they
may
procure
them
for
themselves
by
their
shifts
and
artifices
▪
they
presently
maintain
,
that
the
Abbies
of
St.
Benedict
are
Abbies
supprest
▪
and
the
Estates
that
belong
to
them
at
th●
disposal
of
the
Empero●●
and
the
Pope
,
who
may
give
them
whom
they
please
without
any
injustice
to
the
Fryars
of
the
Order
,
who
are
the
lawful
proprietors
,
when
an
Arch-Bishop
desires
to
have
one
;
but
have
no
Title
at
all
,
when
the
Iesuites
would
have
many
of
the
same
Abbies
for
the
use
of
their
Society
.
9.
Imposture
:
That
F.
Lamorman
in
cheating
the
Emperour
did
well
,
i.
e.
according
to
the
rules
of
the
Society
.
In
vain
did
the
Benedictines
reproach
them
,
that
all
the
trouble
had
been
raised
for
taking
from
them
these
Abbyes
against
the
Edict
of
the
Emperour
,
proceeded
only
from
their
F.
L●●●man
,
who
had
the
boldness
to
write
to
his
Imperial
Majesty
,
that
his
Edict
and
Instructions
given
his
Ambassadour
,
contained
things
not
agreeing
with
the
Principles
of
the
Catholique
Faith
;
And
that
it
were
fit
his
Majesty
should
name
some
person
to
examine
the
whole
business
a●ew
with
him
his
Confessor
.
To
this
the
good
Fath●●s
made
answer
in
these
express
words
:
The
prudent
,
sage
and
devo●t
Read●r
,
havi●g
well
considered
of
all
things
,
will
doubtless
observe
▪
that
the
Confessor
e●gaged
not
hastily
in
an
affair
of
such
moment
,
but
after
long
deliberation
how
to
remedy
this
evil
(
which
was
the
restitution
of
the
Abbyes
to
their
several
Orders
▪
without
allowing
the
I●suites
to
alienate
any
from
the
Lawfull
Proprietors
)
and
that
it
must
be
avowed
,
the
Father
had
done
well
,
and
ought
not
to
have
done
otherwise
,
and
that
if
he
had
not
advertised
his
Imperial
Majesty
thereof
▪
he
had
deserved
th●
blame
of
not
dischargeing
the
duty
of
a
Good
Confessor
▪
according
to
the
light
of
N●tural
reason
,
and
the
rules
of
our
Society
:
to
which
the
Fryars
of
St.
Benedict
,
with
good
reason
replyed
,
That
from
hence
we
are
to
conclude
,
that
the
hinderance
of
justice
is
the
duty
of
a
good
Confessor
:
That
we
are
required
by
the
light
of
N●●●ral
Reason
,
to
allow
that
for
Iust
,
which
is
really
against
the
known
rules
of
Iustice
,
and
that
the
Rules
of
the
Society
Ordained
,
that
such
of
their
Fathers
as
are
Confessors
to
Princes
,
must
earnestly
endeavour
,
that
the
Abbies
which
those
Princes
have
Ordered
to
be
restored
to
their
Orders
may
fall
into
the
hands
of
the
Society
against
the
Authority
of
the
most
legal
Edicts
.
10.
Imposture
;
That
these
Abbi●s
belongeth
not
〈◊〉
any
;
and
that
they
de●●red
them
not
of
the
Princes
,
but
Princes
demanded
them
for
the
Society
.
In
vain
did
the
Fryars
object
the
Commandment
of
God
,
Not
to
〈◊〉
other
mens
goods
;
for
the
Iesui●es
answered
,
That
they
coveted
not
other
mens
goods
in
coveting
these
Abbies
which
belonged
not
to
any
;
and
than
it
was
not
they
demanded
these
Abbies
,
but
the
Princes
of
the
Empire
demanded
th●m
for
the
Society
;
that
as
they
could
not
have
demanded
these
Estates
without
envy
,
so
they
could
not
refuse
them
without
injury
to
the
honour
of
God
▪
when
the
Powers
thought
fit
to
bestow
them
on
their
Company
for
promoting
the
Glory
of
God
,
and
the
salvation
of
the
people
of
Almaigne
;
So
that
the
Society
desired
not
these
Abbies
,
but
only
submitted
to
the
pleasures
and
dispositions
of
the
Soveraign
Powers
of
Christendom
:
Adding
with
equal
sincerity
in
the
same
Book
,
That
when
they
built
themselves
,
they
built
not
so
sump●uously
;
but
that
Princes
against
the
will
of
the
Society
built
for
them
great
Colledges
,
and
magnificent
Chur●hes
.
To
the
first
point
,
where
the
good
Fathers
suggest
,
that
the
Fryars
had
not
title
to
the
Abbies
;
They
Answer
,
That
the
Iesuites
denying
that
the
Abbies
did
belong
to
the
Ancient
Orders
of
Religion
,
did
not
cover
their
injustice
,
but
render
it
more
visible
;
and
that
they
did
as
a
Robber
,
who
taking
another
mans
purse
should
tell
him
,
Friend
,
I
do
you
no
wrong
,
I
desire
not
your
goods
;
this
purse
belongs
not
to
you
.
And
as
to
the
second
point
of
their
pretended
moderation
,
and
their
perfect
disinteresment
,
The
Fryars
answered
with
astonishment
,
That
having
written
so
many
Books
,
and
published
such
Volumes
to
destroy
the
Edicts
of
the
Emperour
,
having
sent
so
many
Letters
to
the
great
Lords
of
Almaigne
,
to
engage
them
to
solicite
from
his
Majesty
Imperial
a
gift
of
these
Abbies
to
the
Society
of
Iesus
,
they
feared
not
to
say
,
That
the
Soveraign
Powers
of
Christendom
constrained
them
by
force
to
accept
of
these
Abbies
,
and
that
they
were
not
ashamed
to
call
themselves
Children
of
Obedience
,
who
could
not
resist
the
Soveraign
Pastor
of
the
Church
,
whom
they
were
obliged
to
obey
by
a
quadruple
vow
.
In
the
mean
time
,
to
inform
the
world
with
what
Faith
these
Fathers
proceed
in
their
Actions
,
the
Benedictines
produced
a
letter
of
the
late
Cardinal
Riche●ieu
to
the
Congregation
of
Cardinals
in
1630
,
wherein
as
the
Abbot
of
Cluny
he
complains
,
That
the
Emperour
having
Ordained
,
That
all
the
Monasteries
which
had
been
possessed
by
the
Protestants
should
be
restored
to
the
same
regular
Orders
on
which
they
depended
before
the
usurpation
;
It
was
informed
nevertheless
,
That
the
Provost-ship
of
Colmar
being
a
dependant
on
the
Abby
of
Cluny
,
to
which
his
Prodecessor
had
presented
an
Abbot
,
was
claimed
by
the
Iesuites
,
who
disputed
his
Orders
,
and
desired
to
possess
themselves
of
it
on
pretence
to
found
a
Seminary
there
.
But
because
these
solemn
testimonies
,
and
their
violent
actions
publickly
done
in
the
face
of
the
Sun
,
made
it
visible
to
all
,
that
they
had
a
passionate
desire
to
take
away
these
Abbies
from
the
owners
,
they
thought
fit
to
confess
their
desire
,
but
with
this
trim
and
pleasant
distinction
;
That
the
Fathers
of
the
Society
coveted
the
Estates
of
these
Abbies
,
not
for
the
Estates
,
but
for
the
conveniency
of
entertaining
a
greater
number
of
persons
to
labour
the
propagation
of
the
Catholick
Fai●h
in
Almai●n
.
Whereupon
the
Benedictines
no
less
wisely
than
truly
;
Observe
that
the
Iesuites
did
not
so
eagerly
covet
the
Abbies
,
in
order
to
a
Religious
end
for
the
maintaining
Divine
Service
,
and
constant
Prayers
according
to
the
Rules
of
their
Foundations
(
which
they
pretend
not
to
observe
)
but
desired
only
to
finger
the
money
,
and
receive
the
Revenues
.
The
Jesuites
endeavour
to
take
away
an
Abby
of
the
Cisteaux
,
and
another
of
St.
Clare
:
A
hansome
Letter
of
a
Germane
Lord
against
their
Covetousness
.
The
observation
of
the
Benedictines
is
clearly
proved
by
the
courses
taken
by
the
same
Iesuites
of
Almaign
to
take
away
two
Nunneries
,
one
of
the
Order
of
Cisteaux
,
and
the
other
of
St.
Clare
,
and
to
unite
them
to
their
Colledge
of
Mayence
;
for
Father
Iohn
Theodore
Lenn●p
having
by
Order
of
his
Rector
and
Provincial
addressed
a
Letter
to
that
Effect
to
the
Baron
of
Questemberg
his
Cousin
,
and
of
the
Emperours
Council
,
desiring
him
to
procure
a
Grant
thereof
from
his
Majesty
Imperial
unto
their
Colledge
,
without
once
mentioning
the
Pope
,
concludes
with
an
earnest
entreaty
for
speedy
execution
:
And
the
principal
motive
he
alledges
for
their
desiring
these
Abbies
,
particularly
that
of
St.
Clare
,
called
Clarental
,
is
,
that
it
would
be
of
great
use
to
their
Colledge
of
Mayence
,
especially
in
the
multitude
of
Pastures
and
Meadows
belonging
thereto
;
on
which
F.
Hay
hath
this
remark
,
That
the
good
Father
had
greater
care
of
the
Soyle
than
the
Soul
,
to
accommodate
Beasts
,
than
to
guide
men
to
Salvation
.
The
Almaign
Lord
,
in
answer
to
his
Cousin
the
Iesuite
having
exprest
a
particular
affection
and
kindness
for
the
Society
,
and
promised
his
assistance
in
any
thing
he
could
think
reasonable
,
frankly
declares
in
an
Excellent
Letter
Printed
at
large
in
F.
Hayes
Book
,
That
he
held
himself
obliged
to
caution
,
lest
by
favouring
one
party
he
might
prejudice
another
,
and
lest
whilest
he
thinks
to
comfort
himself
in
the
acknowledgements
and
joyes
of
the
one
he
be
not
opprest
with
affliction
for
the
groans
and
tears
of
the
other
,
that
he
was
afraid
to
appear
against
St.
Benedict
,
St.
Clare
,
St.
Francis
,
and
St.
Bernard
those
great
Lights
of
the
Church
Triumphant
and
Militant
,
and
could
not
believe
it
allowable
in
Conscience
to
trouble
and
molest
their
Holy
Orders
,
and
tread
under-foot
their
ancient
and
commendable
foundations
:
That
he
was
not
acquainted
with
the
secrets
of
Theol●gy
,
but
to
speak
according
to
his
sense
,
he
could
give
this
enterprize
no
other
name
than
that
of
Robbery
and
Rapine
:
I
have
often
admired
,
(
sayes
he
)
that
they
who
profess
a
contempt
of
the
good
things
of
the
world
,
and
to
reject
all
hope
and
desires
to
possess
them
,
but
to
imitate
nearly
the
nakedness
and
simplicity
and
purity
of
Christ
,
should
so
vehemently
labour
and
imploy
with
such
earnestness
the
best
part
of
their
lives
to
augment
the
Estates
and
Possessions
of
their
Orders
:
And
now
men
of
Religion
are
clearly
d●scovered
,
notwithstanding
all
their
disguises
to
run
the
same
course
with
the
Secular
,
with
this
advantage
,
that
their
sin
is
the
greater
,
who
act
unjustly
under
false
appearances
of
piety
and
vain
pretences
of
spiritual
good
:
Why
should
I
think
my self
a
Criminal
,
or
the
Preachers
presently
brand
me
for
an
offender
,
if
I
endeavour
by
usury
,
by
fraud
or
other
unlawful
means
to
take
away
and
usurp
my
neighbours
Estate
,
if
you
who
are
the
peculiar
servants
of
Christ
may
without
crime
or
offence
appropriate
to
your selves
the
Estate
of
another
Religious
Order
who
oppose
it
,
protest
against
your
violence
,
and
Cite
you
to
Answer
at
the
Tribunal
of
God
?
I
could
enlarge
on
this
subject
,
Dear
Cousin
,
but
my
imployments
take
me
of
,
and
I
fear
the
little
I
have
said
will
displease
you
,
though
you
know
better
than
I
,
that
the
faithful
wounds
of
a
friend
are
of
more
value
,
and
deserve
greater
esteem
than
the
deceitful
kisses
of
an
enemy
:
Nor
had
I
touched
on
this
matter
,
but
that
the
frequent
(
not
to
say
continual
)
complaints
and
reproaches
of
many
persons
against
the
insatiable
avarice
,
(
as
they
call
it
)
of
your
laudable
Society
had
not
in
a
manner
forced
me
to
give
you
this
hint
;
there
being
nothing
but
this
covetousness
the
most
pious
find
fault
with
in
the
Fathers
of
the
Company
.
This
pious
and
Christian
Letter
which
ought
at
least
to
have
cooled
the
heat
of
the
Iesuites
in●lamed
it
;
for
they
made
the
same
Iesuite
his
Cousin
by
a
second
Letter
of
Ian.
15.
1630.
to
write
back
to
this
Lord
,
That
he
committed
a
great
sin
before
God
in
not
advising
the
Emperour
to
joyn
these
Nunneries
to
their
Colledge
of
Mayeme
,
that
this
omission
tended
to
the
defrauding
of
the
Church
of
necessary
labourers
in
the
Vineyard
of
her
Lord
,
to
the
retarding
the
gain
of
Souls
,
to
the
favouring
of
Heresie
,
and
opposing
the
Holy
Enterprizes
of
their
Society
;
that
he
knew
the
Society
had
many
that
envied
her
prosperity
,
and
very
powerful
adversaries
,
but
presaged
that
they
and
their
posterities
should
one
day
acknowledge
under
the
sense
of
the
Chastisements
of
the
Divine
vengeance
;
That
they
had
hurt
the
apple
of
Gods
eye
:
That
other
Orders
of
Religion
were
either
unwilling
to
imploy
themselves
in
the
Conversion
of
Hereticks
,
or
unable
to
perform
with
that
dexterity
and
success
which
was
visible
in
the
actions
of
the
Society
:
That
all
they
desired
from
him
,
was
,
to
have
procured
a
Grant
from
the
Emperour
to
the
Society
of
the
annual
revenues
of
one
or
two
Nunneries
that
were
wholly
vacant
(
taking
no
notice
that
the
violence
of
the
Hereticks
was
the
sole
cause
they
were
not
then
full
.
)
That
he
had
not
attempted
to
justifie
the
many
sorts
of
translations
and
unions
of
Abbies
made
in
favour
of
others
;
but
as
a
Divine
of
the
Society
laboured
only
for
that
which
might
be
profitable
for
the
company
,
and
was
fully
assured
a
good
Councellour
of
State
might
in
good
conscience
,
in
prudence
and
piety
have
advised
the
Emperour
accordingly
,
and
that
he
who
opposed
it
,
not
only
committed
a
great
fault
,
but
made
himself
guilty
not
of
one
but
many
very
haynous
offences
:
That
it
was
true
,
men
made
it
their
custome
to
reproach
their
Society
with
imputations
of
Avarice
,
of
Rapine
,
and
unjust
coveting
others
Estates
;
but
that
it
was
a
stale
heretical
objection
,
and
had
been
learnedly
refuted●
by
their
Father
Gretser
.
That
they
accommodate
their
Kitchins
not
the
Monasteries
.
Four
Abbies●
alienated
for
an
addition
to
one
of
their
Colledges
.
To
their
pretence
of
dexterity
and
success
in
converting
Pagans
and
Hereticks
to
the
Catholick
Faith
;
The
Benedictines
replyed
,
That
almost
all
the
North
had
been
converted
by
the
ancient
Orders
of
Religion
;
and
't
was
strange
these
good
Fathers
would
perswade
us
,
That
there
is
no
other
way
,
no
better
means
to
propagate
the
faith
of
Christ
in
Almaigne
than
by
multiplying
Jesuitical
preachers
;
that
there
were
multitudes
of
other
pious
men
of
Religion
ready
to
take
pains
in
converting
the
Hereticks
;
that
the
Iesui●es
did
them
wrong
to
say
,
they
were
unwilling
or
unable
to
do
it
with
the
dexterity
and
success
of
their
Society
;
that
it
was
a
piece
of
injustice
and
falsehood
to
say
they
would
not
,
and
of
arrogance
to
affirm
they
could
not
perform
as
well
as
others
;
That
if
the
Iesuites
were
as
necessary
to
the
Church
as
they
would
be
taken
to
be
,
God
had
provided
other
means
for
their
subsistance
than
to
uncover
one
Altar
to
cover
another
,
to
rob
the
ancient
foundations
for
enriching
new
comers
.
That
it
would
be
hard
to
prove
,
that
the
change
they
desired
was
for
the
bettering
and
improvement
of
the
ancient
Abbies
:
That
when
Iacob
saw
the
Ladder
,
he
built
an
Altar
of
stone
,
and
poured
oyl
upon
it
;
but
these
good
Fathers
keep
for
themselves
the
profits
of
the
oyl
,
reduce
Monasteries
into
bare
heaps
of
stones
,
and
Abbies
into
Countrey-houses
;
so
that
in
truth
,
the
change
they
make
for
the
better
is
not
in
the
Monasteries
,
but
in
the
Ministeries
of
their
Kitchins
.
This
Warr
of
the
Jesuites
of
Almaign
against
the
ancient
Orders
of
Religion
for
taking
away
their
Monasteries
endured
above
ten
years
:
At
last
the
insatiable
Avarice
of
these
Fathers
was
stopped
by
the
opposition
of
the
Ecclesiastical
Electors
,
and
other
Catholique
Princes
of
the
Empire
,
who
addressed
themselves
in
writing
to
Pope
Vrban
the
8th
,
about
this
matter
by
their
Deputies
in
the
Ass●mbly
Generall
at
Ratisbone
in
1641.
And
so
sayes
F.
Hay
,
the
Iesuites
heat
for
invading
Monasteries
,
was
a
little
cooled
,
not
out
of
any
vertuous
disposition
,
but
disability
to
attain
their
unjust
desires
:
And
though
they
appropriated
by
their
shifting
devices
four
of
the
said
Abbyes
unto
one
of
their
Colledges
in
1659
,
the
strong
opposition
they
●ound
in
other
Provinces
of
Germany
caused
that
the
same
Abbyes
became
Sepulchres
to
bury
rather
than
encouragements
to
cherish
the
Acts
of
their
Covetousness
.
The
Lyes
and
Impostures
of
the
Iesuites
to
possess
themselves
of
an
Abby
of
the
Nunnes
of
the
Order
of
St.
Bernard
in
Saxony
.
The
History
of
the
life
of
the
Emperour
Ferdinand
the
2d
,
informs
us
,
that
having
resolved
to
take
from
the
Protestants
all
the
Abbyes
they
possessed
themselves
of
since
the
treaty
of
Passa●
in
1552.
he
ordained
by
a
publique
Edict
of
Mar.
6.
1629.
that
they
should
be
restored
to
those
orders
for
whom
they
were
founded
:
The
Abbot
of
the
Monastery
of
Cesarea
of
the
Order
of
the
Cisteaux
,
being
deputed
by
his
Generall
,
to
put
this
Edict
in
execution
sent
the
Abbot
of
Valenciennes
,
to
put
four
Nuns
profest
of
the
Order
of
St.
Bernard
with
two
Novices
,
and
one
converted
Sister
into
possession
of
the
Abby
of
Voltigerode
in
the
Lower
Saxony
:
And
the
Bishop
of
Osnabrug
,
one
of
the
Commissioners
Imperial
having
established
them
there
by
one
of
his
Officers
,
they
continued
there
several
months
performing
Divine
Service
,
and
all
other
exercises
of
a
Religious
life
.
The
Iesuites
having
a
design
to
possess
themselves
of
this
,
as
of
all
other
Nunneries
the
Protestants
were
to
restore
,
made
use
of
the
credit
of
their
Father
Lamorman
with
the
Emperour
to
effect
it
:
The
Father
served
himself
of
two
notable
lyes
to
procure
a
Grant
from
the
Emperour
:
the
first
,
That
the
Abbots
deputed
by
the
Orders
of
St.
Benedict
,
and
the
Cisteaux
had
made
unto
the
Jesuites
a
voluntary
cession
of
all
Nunneries
,
and
some
other
of
the
less
considerable
Monasteries
of
their
Orders
.
The
other
,
that
the
Abby
of
Voltigerode
neer
the
Imperial
Town
of
Ges●ar
was
desert
and
vacant
,
and
that
no
person
demanded
or
claimed
it
,
and
that
it
would
be
very
convenient
for
the
Society
for
a
Nursery
of
Novices
in
that
Town
where
they
had
a
Colledge
already
:
All
this
appears
in
express
terms
in
the
Commission
they
obtained
,
though
the
one
and
the
other
were
notoriously
false
,
the
said
Nuns
of
the
Order
of
the
Cisteaux
,
having
been
in
possession
of
the
said
Abby
many
months
before
.
'T
is
the
saying
of
a
Pious
Doctor
,
that
the
Devils
prophecy
what
they
will
doe
;
so
these
Fathers
bestirred
themselves
with
all
expedition
to
make
that
appear
true
in
Act
and
execution
which
was
absolutely
false
in
allegation
:
The
first
Cheat
they
applyed
themselves
to
was
this
:
Having
perswaded
these
Nunnes
,
that
they
were
not
secure
in
this
Abby
,
as
situate
in
the
Countrey
,
and
exposed
to
the
incursions
of
Souldiers
and
violences
of
Warr
;
they
proposed
as
an
expedient
that
they
should
for
a
while
quit
the
Abby
and
retire
to
Goslar
,
where
it
should
be
their
care
to
procure
them
reception
,
which
was
accordingly
done
in
the
Monastery
of
Franquemberg
in
March
1631.
But
though
the
Nunnes
,
frighted
by
this
artifice
departed
the
Abby
,
their
Moveables
,
their
Servants
,
their
Cattel
,
and
Houshold-stuffe
,
were
left
at
Voltigerode
.
The
Iesuites
having
sped
so
well
in
this
piece
of
craft
,
soon
made
it
appear
,
that
the
Nunnes
had
no
reason
to
fear
any
incursion
of
Souldiers
,
or
violence
but
theirs
.
For
presently
after
,
viz.
29
of
the
same
month
of
March
,
Herman
Gauvinz
,
Provincial
of
the
Company
,
took
possession
of
the
Abby
,
and
left
some
Jesuites
in
it
,
and
forced
the
Nunnes
Servants
to
swear
fealty
to
them
,
without
any
signification
to
the
Superiors
of
the
Order
of
the
Cisteaux
,
or
to
the
Abbot
of
Cesarea
,
Guardian
of
the
Monastery
.
Their
unparallel'd
cruelty
in
driving
away
these
Nunnes
,
and
their
Confessors
out
of
this
Abby
.
The
Nunnes
seeing
themselves
so
maliciously
cheated
,
found
means
secretly
to
re-enter
the
Abby
,
and
having
placed
themselves
in
the
Quire
at
the
upper
end
of
the
Church
,
continued
there
night
and
day
,
performing
Divine
Service
,
the
Iesuites
being
in
possession
of
the
Lodgings
.
This
return
of
the
Nunnes
angred
the
Good
Fathers
,
who
left
no
stone
unturn'd
to
perswade
them
,
by
entreaties
and
by
threats
,
to
be
gone
,
and
had
certainly
starved
them
,
had
they
not
been
relieved
with
Victuals
by
some
heretique
women
of
the
Countrey
thereabouts
.
The
Iesuites
seeing
them
,
maugre
all
this
hard
usage
,
to
continue
unmoved
,
resolved
to
expell
them
by
violence
.
And
the
●2
of
April
being
Palm-Sunday
Eve
▪
assisted
with
Sergeants
and
Souldiers
sent
for
of
purpose
,
one
of
their
Novices
being
principal
Actor
in
this
irreligious
Tragedy
;
with
a
temerity
and
cruelty
unheard
of
among
persons
of
Religion
,
they
dragged
by
force
out
of
the
body
of
the
Church
these
Virgins
Consecrate
to
God
,
who
groaning
and
shrieking
,
were
violently
haled
away
at
so
Holy
a
time
to
the
scandal
of
the
whole
Province
,
the
Novice
handling
them
so
barbarously
,
that
some
of
them
who
felt
his
fury
most
lay
sick
of
their
hurts
a
long
time
after
.
The
matter
of
this
story
is
so
extraordinary
and
surprizing
that
it
were
easily
credible
;
●
.
H●y
who
reports
it
,
had
used
some
exaggeration
,
but
that
his
relation
delivers
it
more
favourably
than
the
hainousness
of
the
fact
proved
by
Authentique
Acts
of
Justice
,
inserted
at
large
both
in
Dutch
and
Latine
,
in
his
work
,
deserves
,
as
may
partly
appear
to
the
Reader
,
by
the
Copy
of
the
Process
Verbal
,
or
complaint
of
the
said
Nunnes
,
exhibited
in
Du●ch
to
the
Official
of
Osnabrugg
,
as
followeth
.
It
is
not
in
our
power
,
(
poor
abandoned
Orphans
that
we
are
)
not
to
lift
up
our
voyce
to
complain
of
the
miserable
condition
,
the
strange
and
cruel
proceedings
exercised
against
us
by
the
Fathers
Iesuites
on
Saturday
being
Palm-Sunday
Eve
,
on
the
Evening
,
have
reduced
us
unto
:
For
being
come
with
the
Lord
Widelag
,
and
two
Sergeants
,
who
are
the
ordinary
Ministers
made
use
of
by
the
Magistrates
to
take
Robbers
and
other
Malefactors
,
into
our
Abby
of
Voltigerode
,
wherein
we
had
been
established
by
our
spiritual
Father
the
Abbot
of
Walhenriedh
Commissioner
Sub-delegate
,
in
pursuance
of
his
Imperial
Majesties
Edict
of
restitution
,
they
entred
between
six
and
seven
of
the
Clock
.
And
finding
us
in
the
Quire
of
the
Church
,
where
we
said
our
Prayers
,
the
said
Lord
and
the
Iesuites
spoke
to
us
fiercely
,
and
preffed
us
to
be
gone
.
But
we
continued
on
our
Knees
,
in
our
●eats
,
and
answered
,
that
we
were
under
the
obedience
of
our
holy
Order
:
And
had
no
allowance
or
permission
to
depart
out
of
our
house
without
the
command
of
our
Superiours
:
Afterwards
I
Mary
Kogel
Nun
Profest
laying
hold
on
my
seat
with
both
my
hands
hung
thereupon
with
all
my
forc●
:
But
the
two
Sergeants
and
the
Jesuite
Novice
violently
pulling
away
my
hands
from
the
Seat
,
took
me
off
,
and
the
Jesuite
h●ld
me
by
the
middle
fast
locked
in
his
Arms
,
and
so
carryed
me
some
part
,
and
dragged
me
the
rest
of
the
way
from
my
Seat
to
the
end
of
the
Quire
:
And
as
I
cryed
out
,
Vi●lence
Iesus
,
violence
,
I
believe
you
will
kill
me
,
(
for
I
was
quite
out
of
breath
)
th●y
drew
me
out
of
the
Quire
:
Whereupon
our
Confessor
arrived
,
and
found
me
layd
along
on
the
ground
,
crying
out
against
the
violence
they
had
done
me
.
But
having
lift
me
up
,
by
force
they
put
me
in
a
Chair
to
carry
me
away
,
which
they
did
,
forcing
me
clear
round
the
Abby
,
and
having
cast
me
out
of
the
Cloyster
,
they
made
me
march
between
the
two
Sergeants
in
the
midst
of
a
field
,
led
by
the
Arms
like
a
thief
.
Meeting
a
Chariot
by
the
way
,
I
catched
at
the
wheel
,
but
was
forced
off
by
them
with
such
violence
,
that
on
the
morrow
I
found
my self
so
maimed
in
the
Arms
,
and
had
such
pain
in
my
breast
(
to
omit
the
fright
and
emotion
caused
by
this
violence
)
that
I
know
not
whether
ever
I
shall
recover
it
.
After
me
followed
the
Noble
Virgin
Anne
Lucy
De
Dernbach
,
neer
kinswoman
to
his
Imperial
Majesties
Vice-chancellor
,
whom
they
carryed
away
in
like
manner
,
and
with
like
violence
,
in
presence
of
our
Confessor
,
who
reproached
the
Father
Rector
of
the
Iesuites
,
for
acting
such
a
tragedy
in
so
holy
a
time
;
and
represented
to
the
Sergeants
,
that
they
ought
to
remember
,
she
whom
they
used
so
,
was
neer
Kinswoman
to
M.
de
Stralendorf
,
Vice-chancellor
of
the
Empire
;
but
our
Confessor
prevailed
not
by
his
Remonstrances
,
for
they
took
her
away
,
as
they
had
done
Me.
The
third
was
sister
to
the
last
mentioned
,
her
name
Anna
Sidonia
de
Dernbach
,
whose
hands
they
forced
from
off
the
Seats
of
the
Quire
,
with
like
violence
:
And
the
Iesuite
Novice
holding
her
fast
by
the
middle
,
dragged
her
forth
,
and
put
her
in
a
Chair
to
carry
her
away
,
who
in
the
mean
time
cryed
out
to
the
Iesuite
,
Whether
this
were
their
acknowledgement
of
the
great
good
Offices
her
Kinsman
had
done
for
their
Colledge
at
Fulde
;
and
that
this
injury
was
done
to
the
Vice-chancellor
of
the
Empire
in
the
person
▪
of
his
Cousin
.
But
they
were
deaf
to
all
reason
,
and
used
two
Nunnes
more
in
the
saine
barbarous
manner
.
And
this
we
can
assure
before
God
and
the
whole
Court
of
Heaven
,
that
all
we
alleadge
is
clear
truth
.
Who
can
hear
so
lamentable
a
story
,
and
not
be
equally
moved
with
compassion
towards
the
Nunnes
,
Votaries
of
piety
,
and
nobly
descended
,
thus
cruelly
handled
in
their
proper
Monastery
,
and
with
indignation
against
the
Authors
of
such
barbarous
violence
,
which
yet
will
appear
more
shamefull
by
the
addition
of
some
circumstances
faithfully
reported
by
the
famous
Benedictine
F.
Hay
,
in
these
words
.
Heretofore
,
under
the
Old
Law
,
Criminals
who
fled
into
the
Temple
,
purified
only
by
the
blood
of
Goats
and
of
Calves
were
safe
in
that
Asylum
,
if
once
they
laid
hold
on
the
horns
of
the
Altar
:
But
now
under
the
New
Law
,
the
Fathers
of
the
Society
make
no
conscience
of
using
Sergeants
,
and
the
servants
of
Hangmen
,
to
put
themselves
by
their
insolence
,
into
the
possession
of
Temples
dedicated
to
the
living
God
,
consecrated
by
the
dreadfull
and
adorable
Mysteries
of
Iesus
Christ
.
And
to
dragg
away
innocent
Nunnes
from
thence
by
force
and
violence
:
O
shame
!
O
infamy
!
The
reverend
F.
David
,
Prior
of
the
Dominicans
of
Alberstad
,
and
a
converted
brother
named
Angell
happened
to
be
present
at
this
sad
and
unparallel'd
spectacle
,
and
did
so
zealously
and
fervently
reproach
the
Jesuites
with
the
enormity
of
the
Action
,
that
the
Convert
could
hardly
abstain
from
Actual
resistance
:
But
the
Jesuites
not
satisfied
with
the
violence
done
to
the
Nunnes
,
thought
it
necessary
to
expell
from
the
Abby
their
Superior
and
Confessor
,
a
Fryar
of
the
Abby
of
Cesarea
,
called
F.
Michael
Go●z
;
who
being
returned
from
Brunswick
,
where
he
had
been
in
search
of
the
Chalices
belonging
to
this
Nunnery
,
came
timely
enough
to
be
not
only
a
spectator
of
the
Tragedy
,
but
to
bear
a
part
in
it
.
For
having
reproached
the
Rector
of
the
Jesuites
to
his
face
,
for
the
indignity
of
the
outrage
committed
against
these
holy
Virgins
,
for
not
obeying
the
commands
of
the
Jesuites
to
depart
the
Abby
;
and
having
retyred
into
the
Church-yard
,
as
in
search
of
security
from
their
violence
among
the
dead
interred
there
,
they
ordered
two
Souldiers
,
who
were
very
averse
from
laying
hands
on
the
Priest
,
to
throw
the
dice
who
should
drive
him
out
.
This
done
,
one
of
them
took
him
and
violently
thrust
him
out
of
the
gate
of
the
Monastery
;
which
gave
a
Protestant
Souldier
of
Meclenbourg
,
)
moved
at
t●is
lamentable
spectacle
)
occasion
to
say
,
with
indignation
against
the
Jesuites
,
We
suffer
not
Ministers
to
be
thus
used
in
our
Countrey
:
Behold
the
end
of
the
Canonical
Establishment
(
as
Crusius
t●e
Iesuite
entitles
it
)
of
the
Fathers
of
the
Society
in
the
Abby
of
Voltigerode
.
An
Abbot
of
the
Order
of
Cisteaux
turns
out
the
Iesuites
with
shame
,
and
re-establishes
the
Nuns
.
The
Abbot
of
Cesarea
Guardian
of
this
Monastery
,
who
by
the
Emperours
Authority
had
established
there
these
Nuns
according
to
the
Edict
,
having
received
advice
of
this
horrible
proceeding
,
writ
of
F.
Lamorman
the
Iesuite
,
Confessor
to
the
same
Prince
,
as
followeth
;
I
am
informed
of
matters
of
great
grief
and
trouble
to
me
:
The
event
will
shew
in
time
whether
they
may
conduce
to
their
good
,
who
regard
only
their
private
interest
and
advantage
:
You
have
plaid
,
my
Fathers
,
a
very
strange
part
,
whereof
I
send
you
the
Relation
,
which
being
acted
in
the
time
of
the
passion
of
●ur
Saviour
,
hath
unhappily
represented
to
us
its
image
and
form
.
But
there
are
in
it
two
astonishing
differences
:
The
one
,
that
Females
represented
the
person
of
Christ
;
the
other
,
that
they
who
assume
the
Name
of
Jesus
,
accompanied
with
their
Guard
of
Souldiers
acted
not
his
part
,
but
that
of
the
Iews
,
〈◊〉
persecuted
and
abused
him
:
O
Society
of
Jesus
!
Is
this
the
Society
you
have
with
Jesus
?
I
conjure
your
pa●ernal
Reverence
by
the
●owels
of
our
Redeemers
Mercies
,
to
cause
restitution
to
be
made
of
the
Abbies
,
which
the
Society
have
possessed
themselves
of
,
under
●olou●
of
a
pretended
Cession
,
for
fear
these
Angels
of
Peace
,
according
to
Scripture
phrase
,
be
obliged
to
continue
their
sighs
and
their
tears
;
if
voluntary
restitution
be
not
speedily
made
,
we
shall
not
fail
of
means
to
cause
it
to
be
done
.
Cesarea
May
30.
1631.
To
conclude
,
notwithstanding
the
great
power
this
Iesuite
had
over
the
Emperours
spirit
;
The
Order
of
Cisteaux
up
in
their
prosecution
of
re-establishment
from
his
Imperial
Majesty
obtained
a
solemn
arrest
in
their
favour
for
restoring
these
Nuns
to
their
Abby
;
whence
the
Iesuites
were
obliged
to
dislodge
with
shame
,
as
they
had
entred
by
a
violent
intrusion
,
contrary
to
the
Civil
and
Canon
Law
,
for
which
by
the
Canons
they
deserved
exemplary
punishment
:
For
the
ancient
Orders
of
St.
Benedict
,
St.
Bernard
,
and
others
needed
only
the
Emperours
authority
for
their
re-establishm●nt
in
their
proper
Abbies
,
as
Estates
.
violently
u●●●ped
from
them
by
the
Lu●herans
,
to
which
the
said
Orders
had
a
continual
and
most
unquestionable
right
of
re-entry
:
But
besides
,
that
the
gift
of
this
Abby
which
the
Iesuites
pretended
to
have
had
from
the
Emperour
was
Null
in
it self
,
as
contrary
to
the
Edict
,
and
had
not
been
obtained
but
by
manifest
surprize
,
as
was
observed
,
before
the
Iesuites
themselves
acknowledged
by
their
Books
,
that
the
Pope
only
could
make
such
translation
of
Abbies
from
the
Ancient
Orders
to
their
Society
;
and
when
in
the
mean
time
they
were
pressed
to
shew
,
that
the
Pope
had
given
them
this
by
some
Rescript
or
Bull
,
they
had
none
to
produce
,
but
made
an
illusory
answer
worthy
of
themselves
:
That
the
Pope
had
given
it
them
by
the
Emperour
,
as
if
,
sayes
F.
Hay
,
the
Pope
●ad
accustomed
to
grant
such
extraordinary
favours
by
Secular
Commissions
of
Emperours
or
Kings
,
and
not
by
Bulls
or
Apostolick
Brieves
.
The
Iesuites
forbare
not
afterwards
to
attempt
the
possession
of
several
Abbies
under
the
specious
pretence
of
the
greater
Glory
of
God
;
insomuch
that
the
Catholick
Noblesse
of
the
Rhine
in
Weteravia
held
themselves
obliged
to
make
publick
Complaints
against
their
Avarice
to
Pope
Vrban
the
8th
,
in
these
words
;
We
see
,
Holy
Father
,
to
our
very
great
astonishment
,
that
the
Fathers
of
the
Soci●ty
of
Iesus
by
divers
persecutions
and
flatteries
they
use
to
the
Soveraign
,
Chief
,
and
Princes
of
the
Empire
,
over
and
above
the
vast
riches
they
have
gained
,
labour
to
possess
themselves
of
Abbies
,
Foundations
,
and
Monasteries
,
principally
those
of
Noble
and
Illustrious
Virgins
under
divers
pretexts
of
propagating
the
Faith
,
and
advancing
the
salvation
of
Souls
.
They
represent
to
him
further
,
That
in
such
holy
places
as
the
Iesuites
were
possessed
of
,
presently
all
marks
of
the
ancient
duties
of
the
foundations
vanished
upon
their
entry
,
all
works
of
Mercy
and
Charity
in
practice
there
before
did
immediately
disappear
.
That
the
Monasteries
being
abandoned
,
did
sensibly
decay
,
and
would
by
degrees
moulder
to
nothing
,
contrary
to
the
pious
intentions
of
the
founders
their
Ances●ors
;
that
the
buildings
were
ruined
and
fallen
to
the
ground
:
and
that
nothing
remained
but
the
Estates
and
Revenues
to
inrich
the
Colledges
of
the
Iesuites
by
the
spoils
of
the
ancient
Orders
of
Religion
.
So
that
notwithstanding
the
great
pride
and
vanity
of
these
self-conceited
Fathers
,
and
their
contempt
of
the
Nunneries
,
saying
,
That
the
virginity
of
females
consecrated
to
Christ
is
a
solitary
recluse
and
lazy
virginity
,
which
works
out
only
their
particular
salvation
,
whereas
theirs
of
the
Society
is
publick
,
active
,
imployed
in
preaching
,
and
fervent
with
zeal
for
the
happiness
and
beatitude
of
the
souls
of
all
;
Their
Covetousness
and
Avarice
appeared
the
more
odious
by
their
insolent
brags
,
and
provoked
every
person
to
indignation
against
them
,
for
having
such
presumptuous
thoughts
of
their
Company
,
as
to
dare
to
pretend
that
Religion
was
in
danger
of
ruine
,
and
a
total
destruction
,
unless
change
were
made
of
the
Holy
Habitations
of
Religious
Virgins
,
whose
prayers
are
so
useful
to
the
States
Eccl●siastical
and
Civil
,
into
Farms
for
their
Colledges
,
whose
disorders
and
irregularities
are
so
notorious
to
the
world
,
and
pernicious
to
mankind
.
THE
Famous
Banquerupt
OF
THE
Iesuites
of
Sevil
;
For
above
four
hundred
and
fifty
thousand
Ducats
,
to
the
ruine
of
a
multitude
of
persons
and
whole
families
;
As
appears
by
the
Relation
inserted
in
the
Spanish
Book
,
Intituled
the
Theatre
of
Jesuitism
,
pag.
378.
And
by
the
MEMORIAL
presented
to
the
King
of
Spain
in
person
by
the
Creditors
of
the
Colledge
of
the
Jesuites
of
Sevil
concerning
this
Banquerupt
:
Faithfully
rendred
out
of
a
Spanish
Copy
under
the
hand
of
Iohn
Vn●●fre
Salazar
;
whereby
is
discovered
that
spirit
of
Ambition
,
Avarice
,
and
Iniquity
that
reigns
in
the
Iesuites
.
See
the
words
of
the
Memorial
.
SIR
,
JOhn
Onufre
de
Salazar
in
his
Name
,
and
the
Names
of
other
your
Majesties
Subjects
●reditors
of
the
Colledge
of
Jesuites
of
Sevil
,
commonly
called
St.
Hermenigildes
,
come
to
prostrate
themselves
once
more
at
your
feet
,
to
represent
to
your
Clemency
the
lamentable
effects
of
a
banquerupt
of
the
said
Colledge
for
above
four
hundred
and
fifty
thousand
Ducats
,
and
to
desire
justice
against
the
most
pernicious
cheat
that
ever
was
heard
of
,
and
whereof
no
precedent
was
ever
seen
in
these
Kingdomes
since
the
establishment
of
this
Monarchy
,
they
shall
not
be
declared
at
large
.
SIR
,
With
tears
,
and
other
lamentable
agitations
of
grief
and
affliction
,
which
have
been
the
only
payment
,
made
so
many
poor
Widdows
,
so
many
Orphans
,
so
many
Wives
separated
from
their
Husbands
,
so
many
Nunnes
without
a
Monastery
,
so
many
ruined
Gentlemen
,
and
generally
so
many
persons
of
several
sorts
,
who
trusted
this
Religious
House
,
being
in
greatest
credit
among
all
those
in
this
City
,
with
their
only
stock
,
for
subsistence
,
their
Dowers
,
the
patrimony
of
their
,
Children
,
who
now
sustain
greater
Losses
▪
Imp●stures
and
malice
,
from
this
House
of
Religion
,
than
ever
they
imagined
to
avoid
by
qu●●●ing
commerce
with
secular
men
.
But
they
will
con●ent
themselves
to
represent
to
your
Majesty
with
all
possible
brevity
the
state
of
this
affair
,
omitting
of
purpose
many
things
that
appear
by
the
Proc●ss
at
Law
,
and
reporting
nothing
disagreeing
from
it
,
but
closing
in
few
words
what
ought
to
be
●●reated
at
large
.
●riar
Andrew
De
Villar
,
being
the
Procurator
of
the
Colledge
,
imployed
his
thoughts
to
improve
and
increase
their
estate
,
and
to
this
effect
borrowed
at
interest
,
upon
●ents
and
other
securities
above
450
thousand
Ducats
,
whereof
he
made
use
to
trade
in
Sevil.
He
imbarqued
for
the
Indies
several
sorts
of
Merchandises
,
Linnens
,
Iron
,
Saffron
and
Cinnamon
;
he
built
Houses
and
Mills
,
bought
Lands
▪
Gardens
and
many
other
things
.
This
Money
he
borrowed
of
persons
best
affected
to
their
Colledge
,
and
depending
most
upon
it
,
and
of
some
others
:
The
most
grave
Fathers
of
the
Company
assisted
him
in
this
affair
of
borrowing
,
which
he
compassed
to
his
and
their
satisfaction
by
his
address
,
and
his
good
managery
;
being
Authorized
by
powers
received
of
his
Superiors
,
which
is
justified
by
several
Accompts
seized
in
his
Custody
,
and
by
several
Memorials
and
Registers
,
wherein
he
made
mention
of
all
.
●
.
Peter
de
Aviles
Provincial
of
Andaluzia
,
and
Rector
of
the
Colledge
,
considering
the
condition
of
their
estate
,
and
desirous
to
maintain
this
house
in
its
Grandeur
,
and
wealth
,
the
holy
zeal
they
have
for
their
Greatness
put
them
upon
the
search
of
all
means
imaginable
for
success
in
their
designs
:
They
found
none
so
ready
as
to
dispose
their
affairs
,
so
that
their
Creditors
might
lose
a
moity
of
their
debt
,
and
made
use
of
one
of
their
Confidents
to
make
the
proposal
.
They
debated
it
together
,
Whether
it
might
be
for
their
purpose
to
send
out
process
to
their
Creditors
,
and
all
the
reasons
Father
Villar
represented
to
them
in
a
Memorial
produced
in
the
suit
depending
in
Your
Majesties
Councel
,
Piece
3.
fol.
144.
could
not
divert
them
from
the
resolution
they
had
taken
already
,
never
troubling
themselves
for
the
loss
of
their
credit
.
This
appears
by
the
Original
Letter
of
F.
de
Aviles
▪
produced
also
in
the
said
suit
,
piece
3.
fol.
136.
See
here
the
express
terms
of
the
Letter
of
this
Provincial
to
the
said
Procurator
.
I
have
received
the
Memorial
,
wherein
you
set
forth
reasons
to
diver●
〈◊〉
from
sending
Process
to
our
Creditors
,
I
have
considered
of
them
seriously
,
〈…〉
,
that
by
pr●dent
management
of
〈◊〉
●ffair
,
which
is
〈◊〉
our
power
and
ordering
,
we
shall
remove
most
●f
the
inconveniencies
that
may
arise
from
it
.
The
less
of
our
credit
doth
not
much
trouble
us
,
for
that
as
the
Proverb
sayes
,
What
can
you
have
more
of
the
Cat
than
her
skin
,
or
the
Crow
than
her
Feathers
?
above
fifty
or
at
least
forty
thousand
Ducats
〈◊〉
not
the
last
year
to
stopp
the
mouths
●f
our
Creditors
,
much
less
will
so
much
be
suff●cient
at
present
.
We
have
no
more
left
that
we
can
tell
.
And
there
is
no
other
way
to
avo●d
these
Losses
than
to
reduce
the
Interests
to
the
Rents
▪
and
think
●f
no
other
payment
than
what
we
are
obliged
to
by
our
reall
securities
:
I
have
sent
you
the
Ratification
:
The
Lord
preserve
you
,
&c.
Peter
de
Aviles
▪
At
Quadix
,
Oct.
12.
1644.
The
8.
of
March
,
1645.
being
the
day
appointed
for
execution
of
what
they
had
long
before
designed
,
the
first
thing
they
did
was
the
Arresting
of
Villar
the
Procurator
of
the
Colledge
,
under
pretence
of
an
Assembly
and
Consultation
they
intended
to
hold
,
and
took
from
him
all
his
books
of
Accompts
,
Papers
and
Registers
he
had
in
his
Chamber
.
The
day
following
being
March
9.
the
Provincial
and
Rector
assembled
all
their
Creditors
in
their
house
of
profession
,
and
in
presence
of
the
most
considerable
persons
,
and
of
best
quality
in
the
City
,
who
came
to
this
Assembly
,
the
Provincial
declared
the
desire
they
had
to
give
satisfaction
to
all
the
world
,
endeavouring
nevertheless
at
the
same
time
to
perswade
them
to
lose
the
moity
of
what
was
their
due
.
And
though
they
had
caused
a
Notary
to
come
,
that
they
who
could
be
made
consent
to
so
impious
a
resolution
should
sign
it
before
him
,
there
was
not
one
person
would
do
it
:
The
small
hopes
they
saw
of
success
in
their
design
,
gave
them
cause
the
next
day
being
the
tenth
of
the
same
month
,
by
means
of
their
Rector
to
suborn
a
Creditor
,
who
having
accepted
the
Proposal
made
by
the
Provincial
should
call
upon
the
rest
of
the
Creditors
to
accept
as
he
had
done
,
and
joyn
all
together
to
receive
payment
accordingly
:
Upon
this
demand
a
Judge
Conservator
named
by
the
Colledge
,
proceeds
to
the
sequestration
of
the
Estate
of
the
Colledge
,
but
acted
with
so
much
partiality
,
and
other
defaults
in
the
procedure
,
that
he
gave
the
Rector
of
the
Iesuites
way
to
pay
them
who
would
receive
Money
,
six
millions
of
Maravedis
,
and
the
Conservator
himself
paid
above
fourteen
thousand
Ducats
,
and
in
all
these
payments
made
by
the
Rector
and
Conservator
,
they
followed
the
Orders
given
by
the
F.
F.
Iesuites
,
and
executed
to
their
power
the
Provincials
de●ign
,
changing
personal
debts
into
real
securities
,
and
treating
with
every
one
how
much
he
would
lose
.
The
procuring
of
a
Conservator
wholly
at
their
devotion
was
of
so
much
advantage
to
the
Iesuites
,
that
by
assuring
him
or
recompence
of
a
pension
of
one
thousand
Ducats
per
annum
;
they
made
him
their
Protector
,
who
ought
to
have
been
the
avenger
of
such
cheats
,
and
criminal
impostures
.
The
noise
of
this
Banquerupt
was
so
great
,
and
so
scandalous
,
that
all
the
world
was
amazed
and
scandalized
at
it
,
and
especially
the
Creditors
who
saw
no
remedy
for
their
misery
,
nor
comfort
for
their
affliction
;
for
they
who
had
treated
with
these
Fathers
saw
themselves
involved
in
great
inconveniencies
for
what
they
had
quitted
to
them
,
and
almost
hopeless
of
receiving
any
part
of
the
residue
which
the
Iesuites
were
resolved
to
reserve
to
maintain
the
splendour
of
their
Colledge
,
and
to
keep
it
up
in
that
height
of
riches
and
lustre
,
wherein
their
other
houses
in
Sevil
to
the
number
of
six
do
flourish
(
viz.
The
Colledges
of
St.
Herminigilde
,
the
Noviciate
,
St.
Gregory
,
the
English
Colledge
,
the
Irish
Colledge
,
the
house
of
profession
,
the
Colledge
de
las
Vacas
.
)
Iohn
Onufre
de
Salazar
,
in
his
name
,
and
the
name
of
all
others
the
Creditors
had
recourse
to
the
only
Sanctuary
that
remained
,
being
your
Majesties
Council-Royal
,
whom
he
petitioned
to
apply
a●
remedy
to
so
great
a
wound
,
and
to
stop
the
effusion
of
so
many
of
your
poor
subjects
blood
,
by
obliging
them
who
had
given
the
wound
to
cure
it
.
The
request
he
presented
was
so
full
of
strong
and
moving
Reasons
,
that
they
wrought
compassion
in
the
Council
;
so
that
they
ordered
the
audience
of
Sevil
to
take
cognizance
of
the
affair
,
and
make
their
report
to
the
Council
which
was
accordingly
done
,
with
an
addition
of
several
learned
considerations
in
augmentation
and
confirmation
of
Salazars
relation
:
Upon
the
report
the
Council
gave
a
special
Commission
to
the
Li●entiat
D.
Iohn
de
Santelices
Counsellour
in
the
same
Counc●l
,
and
then
President
of
the
Audience
of
Sevil
,
to
proceed
to
the
sequestration
of
all
the
estate
of
the
Colledge
,
untill
the
Creditors
were
fully
paid
,
and
to
make
inquiry
and
search
for
their
goods
,
papers
and
books
of
account
they
had
hid
and
put
out
of
the
way
;
a
few
dayes
after
,
by
vertue
of
this
Commission
he
ordered
the
Procurator
of
the
Colledge
to
make
ready
his
accounts
:
But
the
Conservator
refusing
notwithstanding
to
quit
the
cognizance
of
the
affair
,
the
Procurator
Fiscal
of
the
Audience
of
Sevil
intervened
in
behalf
,
and
for
defence
of
the
Iurisdiction-Royal
,
and
required
the
Conservator
to
decline
the
business
,
for
that
he
was
prohibited
to
take
cognizance
of
it
,
and
the
cause
to
be
remitted
to
the
Judge
delegated
by
the
Council
;
whereupon
several
writings
past
on
the
one
side
,
and
the
other
,
which
coming
to
the
knowledge
of
the
Procurator-General
of
your
Majesties
Council
,
he
desired
,
that
for
stopping
this
Conservator
,
who
was
so
obstinately
humoursome
in
his
endeavours
to
intrude
into
,
and
retain
to
himself
the
judgement
of
this
affair
,
That
it
might
be
declared
by
arrest
,
that
the
Estate
of
the
Colledge
of
Iesuites
was
a
lay
estate
;
which
was
done
accordingly
by
an
arrest
of
the
Council
of
Feb.
5.
1647.
By
vertue
of
which
arrest
your
Majesties
first
and
second
Letters
of
provision
were
dispatched
,
prohibiting
the
Conservator
to
intermeddle
in
the
affair
,
and
ordering
him
to
transmit
all
the
evidences
and
process
he
had
into
the
hands
of
the
Judge
appointed
by
the
Council
:
The
Conservator
had
notice
of
these
Letters
,
but
was
so
far
from
obeying
them
,
tha●
before
the
third
Letter
could
be
issued
out
by
ordinary
course
,
he
declared
by
sentence
given
at
the
pursuit
of
the
Iesuites
,
that
all
the
Estate
of
the
Colledge
was
Ecclesiastical
,
except
only
thirty
thousand
Ducats
:
This
engaged
the
Creditors
to
prove
the
●alsi●y
of
this
judgement
,
which
they
did
in
a
year
and
a
halfs
time
to
their
great
costs
and
charges
▪
and
at
last
justified
all
the
estate
of
the
Colledge
to
be
secular
,
except
only
that
of
the
foundation
which
amounted
to
no
more
than
eight
hundred
Ducats
rent
.
The
Iesuites
having
failed
of
their
design
in
this
article
,
invented
another
which
was
to
cause
persons
to
intervene
in
the
suite
,
who
should
pretend
themselves
Creditors
,
and
set
forth
false
promises
,
and
produce
forged
obliga●●ons
.
This
may
easily
be
made
out
,
in
that
most
of
the
promises
are
promises
of
the
Religio●s
brethren
of
the
company
under
the
names
of
S●●ulars
,
and
others
in
favour
of
the
Procurator
of
the
Colledge
under
the
names
of
S●culars
,
but
supposititious
and
feigned
,
as
was
verified
by
the
information
exhibited
by
the
audience
of
Sevil
by
order
of
the
Council
,
and
produced
in
the
first●piece
of
the
pro●●ss
,
Fol.
42.
They
made
them
sign
a
Compromise
,
but
that
they
acted
this
by
indirect
means
,
appears
〈◊〉
that
seventy
six
p●rsons
who
sig●ed
it
were
poor
Widows
and
Maidens
without
any
support
,
and
the
rest
are
Iesuites
of
the
same
Colledge
:
But
this
was
done
●n
design
only
to
immortalize
the
Suite
in
this
affair
,
to
retard
the
payment
,
and
that
in
the
mean
time
they
might
continue
Masters
of
the
whole
,
and
thereby
prevent
your
Majesties
Council
from
relieving
the
grievances
of
your
poor
subjects
or
healing
the
wound
the
Iesuites
had
given
them
in
causing
them
to
lose
all
their
estates
.
They
had
also
a
design
by
this
dissimulation
and
cheat
to
give
their
Banquerupt
some
colour
of
honesty
,
and
cover
their
Knavery
with
a
plausible
pretence
,
as
if
they
who
are
cited
to
appear
at
Law
became
Banquerupt
after
the
Suite
commenced
:
These
Creditors
by
the
Compromise
consented
to
lose
proportionably
so
much
of
their
respective
debts
,
as
five
of
them
to
be
deputed
to
that
purpose
should
judge
meet
,
which
five
are
the
most
addicted
to
the
Iesuites
▪
and
most
nearly
concerned
with
them
.
And
't
is
remarkable
that
one
of
them
is
F.
Andrew
de
Villar
whom
they
caused
to
leave
the
Colledge
for
that
purpose
,
and
at
present
he
solicites
subscriptions
to
the
Compromise
and
process
in
this
Court
in
a
Secular
habit
:
These
Creditors
have
also
agreed
,
that
until
they
have
assigned
a
provision
sufficient
for
maintaining
the
Fathers
,
the
Rector
of
the
Colledge
shall
have
one
of
the
two
keys
of
the
chest
wherein
they
have
put
all
the
money
both
of
the
Stock
and
Rents
of
the
Creditors
,
and
that
the
Iesuites
shall
keep
this
this
key
till
the
deputies
have
assigned
them
three
thousand
five
hundred
D●cats
rent
to
be
enjoyed
by
them
,
and
received
out
of
the
clearest
and
best
estate
of
the
Colledge
now
all
sequestred
.
Besides
this
they
enjoy
above
sixteen
hundred
Ducats
,
which
they
have
taken
away
from
Don
Roderigo
Barba
Cabeca
de
Vaca
inhabitant
of
Sevil
who
is
also
their
Creditor
,
for
they
have
usurped
from
him
for
thirty
nine
years
,
three
thousand
three
hundred
Ducats
Rent
left
him
by
Iohn
de
M●nsalvo
his
Uncle
one
of
the
24
of
Sevil
,
who
trusted
and
left
them
by
way
of
Depos●um
in
hands
of
a
Iesuite
of
this
Colledge
his
Confessor
;
the
Fathers
being
content
to
give
the
said
D.
Roderigo
three
hundred
Ducats
per
annum
as
almes
from
them
,
because
he
was
a
poor
Gentleman
.
This
is
justified
by
a
Book
which
the
Licentiat
D.
Iohn
de
Santelices
found
among
other
papers
of
the
Colledge
,
which
was
intituled
,
The
Book
of
Secret
Works
of
Piety
,
wherein
there
was
a
note
of
instruction
given
by
the
Superiours
in
these
terms
:
We
must
temporize
with
De
Roderick
Barba
.
Cabeca
de
Vaca
till
the
death
of
the
Beneficiary
D.
Segner
de
Velasco
,
and
afterwards
let
the
gate
be
shut
against
Roderick
as
a
person
with
whom
we
have
nothing
to
do
:
Under
which
there
follows
this
further
instruction
,
no
person
,
save
the
Procurators
of
the
Colledge
,
the
Rector
,
the
Provincial
and
Consultors
of
the
Province
ought
to
have
cognizance
of
this
Book
,
and
the
goods
whereof
it
speaks
:
This
we
learn
in
the
three
and
four
pieces
of
second
process
.
By
means
of
these
sixteen
hundred
of
D.
Rodericks
,
and
the
three
thousand
five
hundred
annual
provision
assigned
them
by
the
said
Deputies
by
their
own
Authority
,
without
speaking
of
other
Rents
,
these
Fathers
are
more
at
ease
,
and
better
accommodated
than
ever
they
were
before
the
Banquerupt
,
and
the
process
of
the
Creditors
;
and
if
they
gain
what
they
pretend
to
,
in
obtaining
a
confirmation
of
this
new
Compromise
sorting
so
well
to
their
advantage
;
their
Colledge
shall
possess
their
estate
after
the
Banquerupt
with
more
assurance
than
before
,
unless
,
as
the
common
saying
is
,
We
stop
the
pipes
that
carry
water
to
their
mill
.
This
ought
not
to
be
suffered
,
chiefly
because
the
Council
on
the
positive
demand
of
the
Creditors
was
possessed
of
the
cause
,
and
interposed
their
puissant
&
sovereign
authority
for
recovery
of
all
this
estate
,
and
payment
of
all
the
Creditors
;
This
the
Judge
executes
who
was
named
by
the
Council
.
And
as
the
Iesuites
know
well
enough
,
that
all
their
subtleties
will
be
discovered
if
they
come
to
be
examined
by
the
Creditors
proofs
,
who
make
it
appear
that
all
the
Estate
of
these
Fathers
is
temporal
,
since
the
R●venues
of
benefices
which
are
spiritual
are
an
estate
temporal
,
they
are
afraid
the
Council
may
judge
accordingly
;
and
this
hath
obliged
them
to
make
the
deputation
to
the
five
Creditors
their
Confident
,
to
try
,
if
by
colour
of
their
not
being
Authors
of
this
cheat
,
whereof
in
truth
they
are
guilty
,
they
may
exempt
themselves
from
the
jurisdiction
of
your
Council
,
where
their
publick
commerce
,
their
illegal
traffick
,
and
damnable
negotiations
for
aggrandizing
their
estate
hath
been
already
so
clearly
proved
.
All
this
,
Sir
,
hath
need
of
a
speedy
and
exemplary
remedy
,
and
the
Creditors
hope
from
your
Majesties
Piety
and
Justice
,
that
they
shall
owe
you
,
Sir
,
those
lives
which
the
Iesuites
have
rendred
so
troublesome
by
the
miseries
and
necessities
they
see
themselves
reduced
to
,
that
they
esteem
it
greater
happiness
to
lose
them
,
than
to
be
obliged
to
live
without
ability
to
maintain
themselves
in
that
port
and
rank
they
formerly
flourished
in
respectively
▪
'T
is
possible
they
may
breath
again
if
the
Judge
of
the
Council
causes
payment
to
be
made
them
,
and
these
men
of
Religion
learn
at
the
same
time
,
that
they
ought
not
under
pretence
of
their
priviledges
,
and
of
their
profession
to
ruine
their
best
friends
,
but
content
themselves
with
what
the
Laws
allow
them
to
possess
:
By
stopping
the
course
of
so
dangerous
a
precedent
,
the
I●sui●es
of
other
Colledges
and
Provinces
will
see
,
it
concerns
them
more
to
accustome
themselves
to
tra●fick
in
prayers
and
supplications
,
to
pass
with
safety
the
Sea
of
the
miseries
and
travels
of
this
world
,
where
so
many
are
shipwracked
,
than
to
apply
themselves
to
trade
for
the
Indies
,
to
send
merchandizes
thither
,
and
to
maintain
Commerce
,
and
get
Gain
prohibited
by
Law
.
'T
is
,
Sir
,
very
remarkable
,
and
merits
a
particular
attention
,
that
the
other
Colledges
of
the
Iesuites
of
the
Province
of
Andaluzia
,
owe
great
sums
of
money
to
many
private
persons
which
are
no
less
considerable
than
those
of
the
house
of
Sevil
;
and
they
attend
with
impatience
the
resolution
of
your
Council
,
that
they
may
do
as
their
brethren
of
Sevil
have
done
,
if
they
come
off
well
in
this
affair
;
for
their
thirst
to
amass
money
,
Sir
,
is
so
insatiable
,
that
it
is
believed
,
their
houses
in
both
Castilles
owe
two
millions
of
money
for
things
deposited
with
them
in
confidence
of
fair
dealing
,
for
monies
they
have
borrowed
,
and
for
debts
they
have
contracted
on
divers
pretences
.
'T
is
worthy
observation
of
how
great
sums
they
defraud
the
Church
and
your
Patrimony
Royal
,
in
that
neither
this
Colledge
,
nor
any
house
of
theirs
in
the
Kingdome
pay
any
tythes
▪
Imposts
,
or
part
of
the
Contributions
which
are
levied
for
your
Majesty
on
Ecclesiastical
Estates
;
so
that
it
would
be
more
profitable
for
the
Church
and
your
Majesty
,
that
these
Estates
were
possessed
by
Secular
persons
.
You
cannot
too
much
consider
and
reflect
upon
these
sins
,
and
those
crimes
which
the
ruine
and
poverty
of
so
many
Widows
,
Maidens
,
and
women
of
quality
have
caused
;
and
what
strangers
not
well
grounded
in
our
Faith
and
Religion
may
say
,
to
see
an
affair
of
this
Nature
pass
before
the
eyes
of
a
King
so
Catholick
and
Just
,
and
of
his
Council-Royal
,
consisting
of
persons
so
eminently
Christian
;
besides
what
may
be
apprehended
from
the
desperate
resolutions
of
so
many
considerable
persons
who
find
themselves
ruined
in
honour
,
and
their
Estates
,
which
they
see
in
the
hands
of
their
Enemies
.
These
poor
Creditors
,
SIR
,
most
humbly
beseech
your
Majesty
with
tears
in
their
eyes
,
that
you
would
protect
them
in
a
Cause
so
worthy
of
your
Majesties
Care
,
and
Christian
Charity
,
since
the
Justice
thereof
doth
so
clearly
appear
to
you
;
And
that
you
will
be
Graciously
pleased
to
order
your
Council
,
that
in
regard
of
the
evident
malice
of
the
Iesui●●s
they
would
not
give
place
for
further
delayes
,
nor
permit
any
new
incidents
to
be
foysted
into
the
Cause
now
depending
,
but
think
it
sufficient
that
the
Iesuites
have
already
had
eight
years
time
to
plead
,
and
not
allow
th●m
to
make
the
Process
immortal
,
as
they
vaunt
they
will
do
by
their
great
credit
:
These
miserable
Creditors
shall
spend
their
lives
,
and
consume
these
poor
remains
of
their
Estate
(
which
these
Fathers
have
not
taken
away
)
to
prosecute
this
Suite
,
and
solicite
the
payment
of
their
debt
,
if
the
Judge
appointed
by
the
Council
to
take
●ognizance
of
this
Banquerupt
,
and
the
Plaint
of
the
Creditors
will
not
cause
payment
to
be
made
them
,
by
dispatching
the
third
provi●ion
,
and
an
Act
to
declare
,
that
the
Estate
of
the
Iesuites
is
not
Ecclesiastical
,
to
the
end
the
Conservator
named
by
the
Colledge
intermeddle
not
any
further
in
the
business
,
nor
take
any
cognizance
thereof
,
and
that
in
the
same
time
he
vacate
and
annul
this
new
and
artificial
deputation
.
YOVR
MAIESTY
,
SIR
,
shall
in
this
do
a
piece
of
service
very
acceptable
to
God
,
and
by
this
means
your
poor
subjects
the
Creditors
shall
recover
their
Estates
,
and
shall
every
one
live
in
the
Rank
,
Honour
,
and
Reputation
suitable
to
their
quality
,
which
this
Banquerupt
hath
caused
▪
them
to
lose
.
Signed
,
Iohn
Onufre
de
Salazar
.
THE
History
of
this
FAMOVS
BANQVERVPT
is
reported
by
the
Author
of
the
IESVITICK
THE
ATRE
,
pag.
378.
Where
the
Relation
agrees
exactly
with
this
Memorial
,
with
this
addition
onely
,
that
the
Council
prohibited
the
Conservator
the
cognizance
of
the
affair
,
and
ordered
him
to
transmit
all
the
papers
to
D.
Iohn
de
Sante●ices
.
By
this
means
de
Villar
was
set
at
liberty
from
the
Iesuites
prison
,
and
secured
upon
bayle
in
t●e
Convent
of
Saint
Francis
,
where
he
made
it
appear
to
the
world
,
that
he
had
done
nothing
in
all
this
but
by
order
of
his
Superiours
,
whose
original
Letters
he
produced
to
stop
the
mouths
of
these
Fathers
,
and
silence
their
Calumnies
,
which
Letters
are
inserted
in
the
proceedings
at
Law
,
and
Copies
of
them
dispersed
in
several
places
:
Villar
was
affraid
,
that
if
aft●r
this
he
entred
again
among
the
Iesuites
,
they
might
practise
on
him
the
Doctrine
of
their
Father
Amy
,
who
allows
a
man
of
Religion
to
kill
him
who
publishes
things
scandalous
of
his
Order
,
as
they
had
practised
on
several
occasions
,
and
particularly
on
the
person
of
Doctor
Iohn
D'
Espino
whom
they
poysoned
three
times
;
which
is
so
notorious
,
that
there
is
not
a
person
in
Spain
or
the
Indies
,
who
fears
not
their
poysons
and
violencies
:
This
obliged
Villar
to
quit
the
Iesuites
habit
,
and
take
his
cloak
and
his
sword
,
and
to
marry
in
the
peace
and
face
of
the
Church
,
having
first
obtained
a
dispensation
of
the
vowes
●e
had
made
four
or
five
times
,
but
they
were
vowes
for
the
profess●on
of
Iesuitisme
,
to
which
nothing
can
oblige
a
man
.
Now
the
Iesuites
give
out
,
that
the
Cause
of
the
Banquerupt
was
the
Knavery
of
Villar
who
reigns
in
his
roguery
,
and
triumphs
,
and
feasts
himself
with
the
spoils
of
other
men
.
He
answers
,
they
lye
,
and
refers
himself
to
what
appears
in
writing
,
and
tells
them
,
mens
tongues
should
be
silent
when
prayers
and
such
evidences
speak
,
which
is
exprest
in
the
Sp●nish
Proverb
;
Hablen
Cartasy
callen
barbas
.
The
same
Author
recounts
afterwards
a
story
to
which
this
Proverb
hath
some
relation
,
which
we
have
rendered
verbatim
out
of
another
Spanish
Impression
which
seems
more
exact
,
and
contains
the
matter
we
come
next
to
declare
.
Other
Marks
of
the
Avarice
,
Injustice
and
Cheats
of
the
Iesuites
in
the
following
Story
,
reported
by
the
Author
of
the
Iesuitique
Theatre
,
pag.
381.
and
another
Printed
Book
in
Spanish
,
ENTITULED
,
A
Relation
of
the
Passages
in
the
strange
Discovery
made
by
D'
John
De
Santelices
Guevara
,
Councellor
in
the
Councell
Royall
,
of
the
Fraud
and
Cheat
whereby
the
Jesuites
of
the
Colledge
of
St.
Hermenigilde
of
Sevil
,
concealed
and
detained
for
above
39
▪
Years
,
from
D.
Rod●rick
Barba
Cabera
de
Vaca
,
Inhabitant
of
the
said
City
,
Three
thousand
three
hundred
Ducats
Rent
,
left
him
by
John
de
Monsalve
his
Vnkle
,
one
of
the
24
[
†
](A36726-e35590-b)
†
The
Com●on-council
of
the
City
.
of
Sevil
,
which
all
that
time
they
enjoyed
to
th●ir
own
use
and
behoof
,
giving
him
only
300
Ducats
yearly
by
way
of
Almes
.
THE
Councel
Royall
of
Castille
,
having
granted
a
Commission
to
the
Si●ur
D.
Iohn
De
Santelices
Councellor
in
the
said
Councell
,
and
President
of
the
Audience
Royall
of
Sevil
,
for
taking
cognizance
of
the
Process
and
causes
of
the
Assembly
of
the
Creditors
of
the
Iesuites
of
the
Colledge
of
St.
H●rmenigilde
of
the
said
City
,
to
seize
all
the
Goods
and
Rents
of
the
said
Iesuites
,
to
search
for
such
Goods
as
they
had
concealed
and
laid
out
of
the
way
,
and
to
recover
them
,
and
to
give
intire
satisfaction
to
the
said
Creditors
by
payment
,
the
said
Sieur
D.
Iohn
caused
all
the
books
of
Accompts
,
of
the
store
and
Chest
of
the
said
Colledge
to
be
brought
before
him
,
for
the
better
execution
of
what
was
enjoyned
him
.
Among
others
he
found
a
book
intituled
,
A
Book
of
secret
works
of
piety
:
Reading
it
leaf
by
leaf
he
saw
the
manner
how
the
Accompts
were
to
be
kept
,
of
the
imploy
and
distribution
of
the
said
secret
works
of
piety
,
so
called
because
the
Fathers
were
Masters
thereof
;
as
also
the
Accompts
given
by
the
Provincials
,
at
their
Visitations
by
the
Stewards
or
Procurators
of
the
Colledge
,
all
●igned
with
the
hands
of
the
Provincials
:
There
he
findes
written
these
very
words
:
We
must
temporize
with
Don
Roderick
Barba
Cabeca
de
Vaca
,
till
the
death
of
the
Beneficiary
John
Segner
de
Velasco
,
and
when
he
is
dead
shut
the
door
against
Roderick
Barba
,
as
a
person
we
have
nothing
to
do
with
.
And
a
little
lower
another
advertisement
,
importing
,
That
no
person
ought
to
have
Cognizance
of
this
Booke
,
n●r
of
the
Estate
and
Revenues
of
the
Colledge
,
but
only
the
Procurators
,
the
Rector
,
the
Provincial
and
Consultors
of
the
Province
.
The
said
Sieur
D.
Iohn
having
taken
great
notice
of
this
Title
,
and
the
two
advertisements
,
and
Articles
of
the
Book
cited
before
him
the
said
De
Villar
,
formerly
Procurator
of
the
Colledge
,
but
then
in
the
Convent
of
St.
Francis
,
D.
Rodrick
Barba
,
and
the
Beneficiary
Iohn
Segner
de
Velasco
:
And
having
given
them
their
Oaths
,
and
demanded
what
they
could
say
to
these
Articles
,
and
what
this
pious
work
was
,
they
declared
as
followeth
,
and
confirmed
it
by
Oath
.
Nine
and
thirty
years
agoe
,
a
Gentleman
,
one
of
the
24
of
Sevil
,
called
Iohn
De
Monsalve
,
returned
very
rich
from
the
Indies
:
He
was
not
marryed
,
nor
had
any
Childe
,
but
a
woman
sued
him
who
pretended
to
be
his
Daughter
,
and
that
he
had
not
only
begotten
her
before
marriage
,
but
that
afterwards
he
privately
married
her
mother
,
so
that
she
was
his
daughter
,
and
could
not
be
debarred
from
inheriting
his
Estate
.
Iohn
de
Monsalve
falling
sick
of
the
sickness
,
whereof
he
dyed
,
while
this
suit
depended
,
for
clearing
his
Conscience
sent
for
a
Iesuite
of
the
Colledge
of
St.
Hermenigilde
,
with
whom
he
settled
what
concerned
his
Conscience
and
Testament
,
and
told
him
the
Action
this
woman
had
brought
against
him
was
altogether
unjust
,
and
the
matter
of
fact
she
had
alleadged
utterly
false
,
and
that
he
was
obliged
to
dispose
of
his
Testament
so
,
as
this
woman
might
not
know
after
his
death
what
he
should
leave
behind
him
,
in
Money
and
Moveables
.
Whereupon
this
Father
ordered
his
Testament
as
followeth
.
Iohn
De
Monsalve
hath
disposed
of
his
Immoveables
(
which
could
not
be
concealed
▪
nor
conveyed
out
of
the
way
)
by
right
of
eldership
Heritable
,
and
made
D.
Roderick
Barba
Cabeta
de
Vaca
his
Nephew
heir
thereof
;
and
as
to
his
Moveables
and
Money
,
which
amounted
to
eighty
five
thousand
Ducats
,
he
made
a
Writing
signed
by
himself
and
the
said
F.
Jesuite
his
Confessor
,
whereby
he
declared
he
would
leave
the
said
sum
by
way
of
Dep●situm
in
the
hands
of
the
said
Father
,
that
in
case
after
his
death
judgment
were
given
for
him
in
the
suit
,
or
that
on
any
occasion
this
woman
would
d●sist
from
her
pretensions
,
all
the
Estate
he
left
in
the
Iesuites
hands
should
descend
by
right
of
Eldership
,
excepting
only
800
Ducats
per
Ann.
which
he
reserved
out
of
this
Revenue
,
to
be
imployed
in
the
marriage
of
a
certain
number
of
Maidens
,
in
the
redemption
of
such
a
number
of
Captives
,
and
to
buy
provision
o●
Victuals
for
the
Prisons
for
certain
dayes
.
Ordaining
further
,
that
if
any
of
those
to
whom
this
right
of
Eldership
should
descend
;
had
Children
,
those
works
of
piety
should
cease
,
but
so
as
provision
should
be
first
made
for
giving
and
founding
an
endowment
for
portions
,
suitable
to
the
Condition
and
quality
of
a
number
of
maidens
to
be
marryed
,
and
the
heirs
by
right
of
eldership
to
be
Patrons
and
Administrators
of
this
work
of
piety
:
Pursuant
to
this
disposal
,
the
said
summe
of
85
thousand
ducats
,
and
the
writing
were
put
into
the
hands
of
the
F.
Iesuite
,
who
assured
Monsalve
they
should
be
used
according
to
the
declarations
above-mentioned
.
Iohn
De
Monsalve
being
dead
▪
his
Heirs
and
Executors
of
his
will
,
soon
after
agreed
with
the
woman
,
who
for
ten
thousand
Ducats
of
Billon
or
black
Money
,
(
a
sort
of
Base
Coyn
cry'd
down
)
surceased
her
proceedings
,
and
quitted
her
pretensions
.
And
the
Woman
within
a
short
time
after
dyed
without
Heirs
,
which
had
been
sufficient
alone
to
end
the
suit
;
so
that
the
Iesuite
was
obliged
as
the
case
stood
,
to
ha●e
published
the
writing
,
and
have
paid
the
money
to
Monsalve's
heirs
:
But
all
this
was
too
little
to
incline
the
Iesuites
to
discover
the
Money
and
Writing
,
either
in
the
life-time
of
this
Confessor
,
or
after
his
death
.
And
thus
they
detained
for
above
39
years
this
summe
,
out
of
which
they
raised
a
Rent
of
three
thousand
three
hundred
Ducats
per
ann
.
which
they
have
enjoyed
to
this
present
,
when
Providence
hath
so
ordered
the
matter
,
that
the
scandalous
and
lamentable
Banquerupt
of
their
Colledge
hath
caused
the
discovery
of
this
particular
Business
.
The
Sieur
Iohn
De
Santelices
forthwith
caused
a
Copy
to
be
made
of
Monsalve's
Testament
,
and
annexing
it
to
the
other
Papers
,
Declarations
and
Verifications
,
transmitted
them
to
his
Majesty
and
his
Councell
Royall
of
Castille
,
where
the
suit
of
the
Creditors
of
the
Bankrupt
Colledge
depends
;
See
the
Process
No.
3.
and
60.
The
Councel
having
seen
all
these
pieces
of
Obedience
,
ordered
they
should
be
communicated
to
the
Attorney
Generall
,
who
gave
his
opinion
thereof
:
On
the
other
side
D.
Roderick
Cabeca
sent
a
procuration
to
demand
from
the
Councell
a
Councellor
,
to
be
named
Commissioner
,
for
determining
this
Process
.
The
Councell
thereupon
sent
a
special
Commission
to
the
Sieur
D.
I●hn
de
Santelices
,
to
take
cognizance
of
this
affair
,
and
put
the
said
Roderick
in
possession
of
this
Estate
,
causing
the
Iesuites
to
make
restitution
of
the
Principal
Money
with
all
the
mean
profits
made
by
the
use
thereof
.
D.
Iohn
de
Santelices
began
to
cause
this
to
be
executed
,
and
his
successors
in
that
Charge
continue
the
execution
to
this
day
.
As
to
these
words
of
the
book
of
Pious
works
,
We
must
temporize
with
D.
Roderick
Barba
Cabeca
de
Vaca
,
till
the
death
of
the
Beneficiary
John
Segner
de
Velasco
his
Vnkle
,
and
when
he
is
dead
,
shut
the
door
against
Roderick
as
a
person
we
have
nothing
to
do
with
.
They
were
inserted
because
the
Iesuites
gave
him
yearly
three
or
four
hundred
Ducats
,
telling
him
that
a
Kinsman
of
his
having
left
them
the
disposal
of
a
pious
work
,
they
were
very
glad
of
the
occasion
to
imploy
it
for
his
relief
as
a
poor
Gentleman
.
And
their
design
was
,
as
appears
by
the
book
,
to
continue
this
Gift
no
longer
than
till
the
death
of
Iohn
Seg●er
de
Velasco
,
who
was
the
only
person
privy
to
the
whole
affair
,
being
Cousin
to
Iohn
de
Monsalvo
,
whose
life
they
hoped
could
not
be
long
,
being
above
fourscore
years
old
.
'T
is
to
be
observed
as
a
truth
made
out
by
this
secret
book
,
that
for
sever●l
years
they
had
conv●rted
these
charitable
works
of
marrying
Maidens
,
redeeming
Captives
and
others
,
into
Alms
bestowed
on
the
Fathers
Of
their
po●r
little
profest
house
of
Sevil
as
they
call
it
.
A
Iesuite
of
Madrid
engages
a
Woman
to
give
all
her
Estate
to
the
Society
by
will
,
another
Jesuite
perswades
her
to
give
it
her
Heirs
,
and
is
expelled
the
Society
for
doing
so
.
They
destroy
the
life
of
another
for
the
same
Cause
.
PAge
248.
the
Iesuites
are
of
opinion
,
that
no
persons
deserve
Legacies
better
than
they
,
which
is
founded
on
the
detestable
maxim
in
the
last
Paragraph
of
their
secret
advice
,
that
all
the
Church
militant
together
doth
not
so
much
good
by
all
other
Orders
of
Religion
joyntly
,
as
they
alone
doe
.
This
sets
them
awork
to
procure
Gifts
,
and
severely
chastise
such
as
promote
not
that
design
,
as
destroyers
of
the
Society
;
whereof
you
have
a
fresh
instance
in
the
following
story
at
Madrid
.
A
rich
Woman
,
who
had
much
Kindred
in
that
City
,
fell
sick
:
She
had
for
her
Confessor
a
Iesuite
,
who
attended
her
in
her
weakness
,
and
as
a
faithfull
servant
of
the
Company
disposed
her
to
make
her
will
in
favour
of
the
Iesuites
,
and
leave
them
all
her
Estate
,
without
the
least
thought
or
remembrance
of
persons
whom
Nature
did
strictly
oblige
to
take
care
of
,
being
her
Nephews
:
The
Confessor
returned
home
overjoyed
with
his
success
,
and
in
sport
demanded
the
reward
due
to
them
that
bring
good
newes
,
as
thinking
he
had
done
an
heroick
Action
,
having
gained
the
company
so
considerable
an
Inheritance
:
It
so
fell
out
that
one
of
these
Fathers
illustriously
descended
,
and
as
Noble
in
Disposition
as
blood
,
was
moved
at
this
impudence
,
and
desiring
to
undoe
what
the
other
had
done
,
went
to
the
sick
womans
house
at
a
time
when
the
Confessor
was
absent
,
his
habit
procured
him
entrance
,
which
had
been
denyed
to
one
of
another
Order
▪
for
't
is
a
Maxim
of
the
Iesuite
not
to
admit
any
of
another
Religious
Order
to
the
sick
they
visit
,
for
fear
they
should
reverse
what
they
have
contrived
.
This
good
Iesuite
brought
a
Notary
with
him
,
and
represented
to
this
woman
,
that
in
the
condition
she
was
in
,
she
was
more
obliged
to
satisfie
the
duties
of
Nature
than
devotion
,
and
so
engaged
her
to
revoke
her
Testament
,
and
all
the
Legacies
she
had
given
the
Society
,
and
to
leave
her
estate
to
her
lawful
heirs
:
The
woman
died
,
and
the
Confessor
made
himself
master
of
the
house
,
and
all
the
keys
;
he
caused
the
Testament
to
be
opened
,
whereby
it
appeared
that
she
made
the
Iesuites
sole
heirs
of
all
her
estate
:
But
as
the
Iesuite
pleased
himself
in
being
Master
of
this
inheritance
,
and
having
compassed
his
designs
,
and
behaved
himself
with
great
haughtiness
towards
the
Nephews
of
the
woman
,
thinking
to
make
them
dance
attendance
in
waiting
his
leasure
for
an
inconsiderable
Legacy
their
Aunt
had
left
them
,
the
Chief
of
the
Nephews
presented
them
the
Codicil
,
took
from
the
Iesuites
the
keys
of
the
house
,
and
drove
them
all
out
.
The
Iesuites
made
narrow
search
for
the
Author
of
this
treason
,
and
having
found
him
to
be
the
Father
of
whom
we
have
spoken
,
the
morrow
after
they
put
a
billet
under
his
napkin
,
commanding
him
to
retire
,
for
that
the
Company
had
no
more
need
of
hi●●
he
went
to
prostrate
himself
at
the
feet
of
his
Catholick
Majesty
,
to
whom
he
related
the
story
,
and
was
received
into
his
protection
,
where
he
was
safe
from
the
fury
of
the
Iesuites
.
There
is
another
Domestick
example
of
this
kind
in
the
person
of
Father
Ximenes
,
whose
life
the
Iesuites
of
the
profest●house
of
Madrid
destroyed
in
1633.
for
that
being
Confessor
to
a
widow
he
had
not
advised
her
to
give
them
her
estate
.
The
Jesuites
of
Madrid
Expel
a
Smiths
S●n
from
their
Society
,
but
retain
his
money
,
which
the
Smith
dexterously
recovers
.
P.
66.
A
Smith
at
Madrid
placed
his
Son
among
the
Iesuites
,
and
had
him
admitted
for
two
thousand
Ducats
,
though
the
Iesuites
habit
commonly
costs
more
;
but
after
a
short
time
they
judged
this
young
man
not
proper
for
them
,
as
wanting
the
address
and
fineness
necessary
for
their
profession
▪
and
stript
him
of
his
habit
▪
he
returns
home
to
his
Father
,
who
went
presently
to
the
Iesuites
and
summoned
them
to
perform
the
Contract
he
had
made
with
them
,
for
the
reception
of
his
Son
;
but
when
they
refused
to
give
ear
to
him
,
he
sued
them
at
law
for
his
two
thousand
Ducats
which
they
were
obliged
to
restore
,
as
having
not
satisfied
t●●
conditions
on
which
they
received
them
:
They
had
credit
enough
to
obtain
sentence
against
the
Smith
,
who
seeing
himself
deprived
of
the
money
his
Sons
Habit
had
cost
him
,
resolved
to
make
that
whereby
he
had
lost
his
money
to
regain
it
,
and
that
the
Iesuite●
Habit
which
had
cost
h●m
so
much
should
be
worth
him
something
:
So
t●e
next
day
he
habited
his
Son
like
a
Iesuite
,
and
made
him
work
and
beat
the
Anvil
that
day
,
and
after
in
the
Robe
and
Hood
of
a
Iesuite
;
this
gave
the
people
notice
of
the
Iesuites
cheat
,
who
being
mocked
p●blickly
for
what
they
had
done
to
the
poor
man
and
his
Son
,
were
at
last
ashamed
of
it
,
and
restored
him
his
money
,
which
made
him
strip
his
Son
of
their
Habit.
A
Jesuite
of
Granada
gives
two
contrary
advices
,
but
would
not
sign
the
one
of
them
by
reason
of
a
Maxime
of
the
Society
to
the
contrary
.
P.
121.
Don
Lewys
Lasso
de
Vega
being
Steward
of
Granada
,
the
King
demanded
a
Contribution
from
the
City
;
an
Assembly
was
called
and
divided
in
Opinion
,
and
every
one
consulted
persons
of
learning
,
and
fearing
God
,
who
might
give
them
advice
most
profitable
in
their
judgement
for
the
good
of
the
City
:
Some
of
either
part
went
to
advise
with
F.
Marmol
the
Iesuite
,
then
Divinity-professor
at
Granada
,
and
afterwards
Rector
of
the
Colledge
of
St.
Hermenigilde
at
Sevil
,
in
whose
time
,
and
by
whose
Council
they
made
that
memorable
Banquerupt
.
The
Answers
this
Father
gave
we●e
suited
to
the
desires
of
those
who
consulted
him
,
whether
to
grant
or
refuse
the
Contribution
,
equally
telling
the
one
and
the
other
that
it
would
be
a
mortal
sin
for
the
one
to
grant
,
and
the
others
to
refuse
it
:
Those
who
were
for
granting
it
,
demanded
of
Father
Marmol●
his
Opinion
in
writing
to
shew
it
to
the
Assembly
that
the
Concession
was
Just
,
which
the
Iesuite
fraudly
gave
them
and
signed
it
:
Those
who
were
against
the
Kings
demand
,
seeing
F.
Marmol
so
strongly
of
their
Opinion
,
demanded
also
his
sentiment
under
his
hand
,
to
l●t
the
Assembly
see
they
had
advised
with
him
to
purpose
.
But
he
made
them
answer
,
it
was
not
the
custome
of
the
Society
to
sign
Advices
that
were
not
pleasing
to
Kings
and
Princes
:
This
I
know
by
the
relation
of
one
of
them
who
consulted
him
:
The
Jesuites
driven
out
of
Malta
for
their
insatiable
Avarice
,
and
an
abominable
Crime
.
P.
250.
'T
is
certain
,
that
't
is
not
ordinary
to
expell
whole
Communities
for
the
fault
of
one
particular
,
and
that
persons
of
wisdome
and
judgement
,
as
those
who
govern
Kingdoms
and
Republicks
punish
not
a
whole
Order
of
Religion
for
the
miscarriage
of
one
Fryar
.
This
may
assure
us
,
that
the
Iesuites
having
been
driven
away
from
several
parts
,
it
was
not
for
the
fault
of
some
particular
person
,
but
for
that
of
the
whole
body
,
and
the
chiefs
who
govern
it
.
In
1643
or
1644.
they
were
expelled
Malta
on
this
occasion
.
They
entred
this
Island
with
intention
to
make
themselves
Masters
of
the
whole
Order
of
St.
Iohn
Resident
there
;
To
gain
credit
with
the
Knights
,
they
thought
it
their
duty
to
charge
themselves
with
the
instruction
and
education
of
the
young
Knights
brought
up
there
.
The
Grand
Master
of
the
Order
gave
them
a
House
,
and
Revenue
sufficient
to
entertain
them
with
honour
.
The
Isle
of
Malta
is
of
a
rocky
soyle
and
barren
throughout
,
insomuch
,
that
an
inhabitant
of
the
City
cannot
have
a
Garden
without
fetching
earth
from
Sicily
in
the
Gallies
.
All
the
victuals
they
have
comes
by
Sea
;
and
Corn
,
(
whereof
the
Merchants
make
commonly
great
gains
)
is
very
dear
there
.
The
Iesuites
carried
by
their
natutural
inclination
to
traffick
,
entred
into
this
Commerce
to
the
great
prejudice
of
the
Island
▪
they
caused
a
great
quantity
of
Corn
to
be
imported
from
Sicily
;
which
they
locked
up
till
they
saw
the
people
threatned
with
Famine
▪
and
in
very
great
want
,
intending
to
sell
it
then
at
excessive
rates
.
The
Isle
was
in
time
sore
pressed
with
Famine
,
and
little
corn
remaining
in
the
Publick
Granaries
,
or
in
those
of
private
men
;
the
Gallies
of
Biserte
,
and
other
Vessels
of
Turkey
blocked
up
their
harbours
,
were
Lords
of
the
Sea
,
and
took
all
the
Merchants
Vessels
that
sayled
,
so
that
there
was
no
hope
of
relief
from
Sicily
:
The
Iesuites
seeing
this
extremity
,
were
careful
no●
to
declare
that
they
had
in
their
Granary
about
five
thousand
bushels
of
Corn
to
be
sold
,
fearing
,
that
if
the
Grand
Master
came
to
know
it
,
he
would
oblige
them
to
part
with
it
at
cheap
rates
without
any
profit
.
This
made
them
think
it
fitter
for
their
purpose
to
dissemble
and
make
themselves
of
the
number
of
those
who
were
in
want
▪
They
went
to
the
Great
Master
,
and
told
him
they
were
in
extream
necessity
,
and
had
passed
the
day
before
without
a
bit
of
bread
,
having
none
of
their
own
,
nor
knowing
where
to
buy
any
:
The
Grand
Master
who
pittied
and
loved
them
,
ordered
some
bushels
to
be
given
them
of
that
little
quantity
of
Cor●
that
remained
.
Some
of
the
most
considerable
Knights
would
have
stopped
his
Liberality
,
and
prevented
the
Gift
,
telling
him
they
were
informed
by
persons
who
knew
it
very
well
,
that
the
Iesuites
had
Corn
sufficient
to
nourish
the
whole
Island
for
several
months
;
but
the
Grand
Master
regarded
them
not
,
but
believed
it
the
discourse
of
passionate
persons
ill
affected
to
the
Iesuites
.
There
happened
at
the
same
time
a
thing
which
the
Author
describes
at
large
,
but
so
horrible
in
all
its
circumstances
,
that
I
thought
fit
to
pass
it
over
in
silence
,
and
content
my self
with
saying
,
that
it
was
a
crime
so
abominable
,
that
it
provoked
all
the
K●ights
to
punish
F.
Cassiaita
the
Iesuite
who
was
Author
of
it
,
in
a
manner
proportioned
to
his
fault
,
and
afterwards
clap'd
him
on
board
a
Feluca
with
all
his
Companions
,
and
sent
them
for
Sicily
.
The
Colledge
was
presently
searched
,
and
a
Granary
found
,
con●aining
Corn
sufficient
to
maintain
the
whole
City
a
long
time
.
The
Gra●d
Master
having
heard
the
disorder
committed
by
the
Knights
in
a
place
he
looked
upon
as
a
Sanctuary
,
came
to
the
remedy
when
it
was
too
late
;
they
shewed
him
Granaries
full
of
wheat
,
and
disabused
him
in
letting
him
see
the
truth
of
what
they
had
affirmed
awhile
before
.
He
approved
of
what
they
had
done
,
and
made
use
of
the
Corn
they
found
to
relieve
the
present
necessity
.
I
will
not
at
present
insist
on
the
story
of
Cassiaita
,
but
observe
that
the
avarice
of
the
Iesuites
was
the
cause
of
their
expulsion
,
for
they
kept
their
Corn
when
the
people
were
in
want
,
and
had
no
compassion
for
the
publick
necessity
,
but
preferred
their
inter●st
b●fore
the
good
of
the
Island
.
The
Book
of
Parsons
the
Jesuite
to
make
himself
Master
of
all
the
Ecclesiastical
Estates
of
England
.
P.
242.
Parsons
the
Iesuite
published
heretofore
in
England
,
a
Book
Intituled
,
The
Reformation
of
England
,
wherein
having
observed
several
faults
and
defects
in
the
Councel
of
Trent
,
he
concludes
with
this
saying
,
that
if
England
ever
returned
to
the
Romish
Religion
,
it
must
be
reduced
to
the
form
of
the
Primitive
Church
,
by
putting
all
Ecclesiastical
Estates
in
●ommon
,
and
that
the
care
of
that
Church
●ust
be
given
to
seven
discre●t
persons
of
the
Society
to
distribute
the
said
Estates
as
they
shall
think
fit
:
And
for
a
mark
of
the
Iesuites
blinded
self-love
,
he
sayes
,
that
no
Fryar
of
of
any
other
order
must
be
permitted
to
pass
into
England
,
and
adds
,
that
for
five
years
at
least
the
Pope
must
not
present
to
any
benefice
,
but
refer
himself
wholly
in
that
particular
to
those
seven
Sages
of
the
Company
.
Thus
they
make
nothing
of
ruining
the
Church
,
provided
it
may
conduce
to
make
them
Masters
of
all
.
The
Jesuites
in
preaching
the
Gospel
at
Japan
so●●
Seditions
,
and
dispose
the
people
to
War
,
and
are
persecuted
and
chased
away
as
Cheats
and
Impostors
.
Pag.
310.
Their
cares
are
confined
to
their
interesses
;
and
to
promote
them
,
they
raise
troubles
and
Warr
,
as
Father
Diego
Collado
the
Domini●an
hath
well
observed
in
a
Memorial
he
presented
to
the
Councell
Royall
of
the
Indies
,
Decemb.
17.
1633.
where
in
the
third
Paragraph
he
hath
these
expressions
:
The
Iapanois
were
perswaded
ever
since
1565.
that
where-ever
the
Preachers
of
the
Gospel
should
come
,
they
would
ruine
all
by
Warres
and
Seditions
.
But
we
are
to
take
notice
,
that
to
that
time
and
afterwards
till
1593.
they
saw
no
other
Preachers
but
Iesuites
.
This
Fryar
speaks
not
this
of
himself
,
but
hath
taken
the
words
out
of
the
General
History
of
Iapan
printed
at
Alcala
in
1601.
which
the
Author
Lewys
Gusman
the
Iesuite
,
sayes
,
He
had
gathered
out
of
Relations
of
certain
truth
,
or
ocular
testimonies
:
The
same
Author
,
Cap.
3.
Lib.
2.
reports
the
persecution
raised
against
them
by
the
Emperour
of
Iapan
,
and
the
cause
alledged
by
the
Emperour
to
have
been
,
that
the
Iesuites
were
Cheats
and
Impostures
who
made
pretence
of
preaching
salvation
,
came
to
raise
the
people
,
and
plot
some
treason
against
him
,
and
the
Kings
of
Iapan
;
and
that
had
he
not
taken
heed
of
them
,
they
had
long
since
deceived
him
as
they
had
done
many
other
Kings
and
Princes
;
so
that
in
six
years
they
had
discovered
the
end
they
had
in
preaching
the
Gospel
,
and
made
it
appear
to
have
been
the
destruction
of
Princes
.
It
cannot
be
said
the
Emperour
did
this
out
of
hatred
to
the
Christan
Faith
,
who
gave
permission
in
writing
in
1593.
to
the
Order
of
St.
Francis
to
enter
his
Empire
,
to
found
there
Churches
,
Hospitals
and
Convents
,
and
appear
publickly
in
their
poor
habit
:
All
which
notwithstanding
the
persecution
continued
against
the
Society
,
who
had
but
one
Church
left
at
Nangazaqui
a
Port
town
,
and
a
place
of
great
Commerce
.
This
Church
the
Emperour
permitted
to
stand
,
because
of
some
Iesuites
Inhabitants
there
who
took
care
of
merchandizes
,
one
of
whom
named
Iohn
Roderick
was
the
Emperours
Interpreter
:
This
shews
how
f●r
the
Iesuites
were
engaged
in
trade
,
that
some
of
them
were
necessary
to
be
left
to
uphold
it
when
the
rest
were
expelled
;
and
that
they
were
not
chased
away
for
their
Faith
,
since
the
the
Order
of
St.
Francis
,
who
laboured
more
effectually
the
Conversion
of
Infidels
,
were
admitted
the
same
time
;
but
for
the
horror
and
detestation
of
the
Iapanois
conceived
against
them
for
their
double
dealing
and
falsehood
.
The
Avarice
and
Ambition
of
the
Jesuites
cause
the
destruction
of
two
Christian
Kings
of
Japan
:
Their
Treason
against
the
King
of
Omura
,
makes
the
Ministers
of
the
Gospel
to
be
accounted
Trayt●rs
.
P.
311.
I
could
not
in
silence
pass
by
two
cruel
Treasons
which
the
Ambition
of
the
Iesuites
produced
in
these
Countries
by
policies
most
repugnant
to
the
maximes
of
Christianity
.
The
King
of
Omura
received
the
Christian
Faith
with
very
great
devotion
,
and
for
that
reason
,
and
because
he
reputed
the
Iesuites
Ministers
of
the
Gospel
favoured
and
protected
them
in
his
Realm
.
Nangazaqui
is
one
of
th●
principal
Cities
there
,
and
capable
to
enrich
all
the
Countrey
,
being
a
Port
well
frequented
,
as
we
hinted
before
.
The
Iesuites
thought
to
draw
more
advantages
to
themselv●s
from
another
person
whom
they
designed
to
make
Master
of
a
Port
so
considerable
,
though
not
without
the
br●ach
of
all
the
Laws
of
Fidelity
due
to
a
Catholick
King
their
friend
.
They
went
to
the
Emperour
,
and
represented
to
him
the
conveniencies
of
the
Port
,
the
various
Merchandizes
brought
thither
,
the
commodiousness
of
its
situation
for
security
of
his
Vessels
,
and
at
last
assured
him
,
that
as
a
Soveraign
Lord
he
might
take
it
away
from
the
King
of
Omura
,
giving
him
something
else
equivalent
to
it
.
The
Emperour
followed
their
advice
,
and
took
away
the
Port
from
the
King
of
Omura
,
but
as
soon
as
he
had
done
it
he
banished
the
Iesuites
from
all
parts
of
that
Kingdom
,
saying
,
with
much
wisdom
,
That
having
betrayed
their
Benefactor
,
they
would
with
more
reason
betray
him
,
the
Emperour
who
had
far
less
obliged
them
than
the
King
of
Omura
.
Thus
they
lost
the
amity
of
the
King
,
and
gained
not
that
of
the
Emperour
they
affected
,
but
left
the
Ministers
of
the
Gospel
the
reputation
of
being
Traytors
.
This
hath
been
assured
upon
the
oaths
of
above
fifty
Christian
villages
in
a
Memorial
presented
originally
to
his
Catholick
Majesty
in
his
Councel
of
the
Indies
,
and
to
the
Pope
in
the
Congregation
de
Propaganda
●ide
.
A
Mischievous
Counsel
given
the
King
of
Arima
,
which
cost
him
his
life
,
and
●aused
a
bloody
persecution
against
the
Christians
.
P.
312.
There
happened
another
thing
equally
strange
to
the
King
of
Arima
a
Christian
and
great
Benefactor
to
the
Iesuites
,
whose
Seminaries
and
Colledges
flourished
in
his
Realm
.
They
put
a
chimera
into
the
head
of
this
Prince
,
and
perswaded
him
to
demand
of
the
Emperour
the
restitution
of
some
Lands
which
his
Predecessors
had
lost
by
war
.
The
I●suites
design
in
this
was
to
enlarge
their
Power
by
extending
the
Dominions
of
the
King
of
Arima
their
friend
beyond
the
ordinary
limits
;
to
attain
their
desires
,
they
made
use
of
a
man
who
was
intirely
at
their
devotion
;
his
name
Dayfaqui
a
Secretary
to
one
of
the
Emperours
Ministers
;
but
though
they
gained
him
to
their
side
,
he
forbore
not
to
discover
the
whole
intrigue
which
cost
the
lives
of
the
one
and
the
other
;
for
the
Emperour
caused
the
King
to
be
beheaded
,
and
Dayfaqui
burnt
,
and
Morejon
the
Iesuite
escaped
but
narrowly
the
same
flames
.
This
King
is
charged
with
the
killing
of
a
Son
he
had
by
a
former
wife
,
to
make
way
for
the
succession
of
one
by
a
second
wife
,
as
a
person
from
whom
the
Iesuites
hoped
more
favour
in
his
Reign
than
they
could
expect
from
the
other
.
The
Emperour
hereupon
conceived
a
very
ill
opinion
of
our
Religion
,
and
its
Ministers
,
for
that
all
who
acted
in
this
Tragedy
were
Fryars
or
Christians
;
and
this
moved
him
to
the
second
persecution
,
which
was
much
more
bloody
than
the
former
.
He
chased
away
all
Fryars
from
his
Empire
,
so
that
the
Conversion
of
this
people
was
extreamly
obstructed
by
the
ill
Counsels
and
Flatteries
of
the
Iesuites
.
Is
not
the
Ambition
of
the
Iesuites
very
strange
,
and
their
flattery
a
horrible
thing
,
who
to
extend
their
Dominion
,
and
please
the
King
of
Arima
,
though
they
were
setled
in
very
good
condition
proposed
to
him
the
design
of
re-entring
these
Lands
his
Predecessors
had
possessed
,
though
then
in
the
hands
of
another
Master
?
In
a
Contribution
made
by
all
the
Religious
Orders
of
Spain
the
Jesuites
give
three
advices
instead
of
money
.
P.
392.
The
King
of
Spain
wanting
monies
at
the
beginning
of
the
War
with
France
,
demanded
of
all
the
Orders
of
Religion
a
succour
by
way
of
Contribution
;
The
Collector
applyed
themselves
presently
to
the
Iesuites
,
not
doubting
but
they
who
were
Labourers
,
Burgers
,
Usurers
,
Bankers
,
Merchants
,
Mint-men
,
Exchangers
,
Victuallers
,
Intelligencers
,
Emissaries
into
China
,
Legatees
and
executors
of
Testaments
throughout
the
world
,
would
on
this
occasion
make
appear
to
the
world
their
affection
for
the
publick
good
,
and
their
Power
,
and
would
give
the
King
a
considerable
sum
to
help
him
out
of
the
great
straits
he
was
in
.
The
Fathers
answered
them
who
made
the
proposal
,
that
when
they
had
demanded
the
Contributions
of
other
Religious
Orders
the
S●cie●y
would
give
as
much
as
they
who
gave
most
,
yea
as
much
as
they
all
should
give
together
:
The
Commissioners
made
use
of
this
answer
of
the
Iesuites
to
make
the
greater
instance
to
other
Orders
,
and
perswaded
some
to
contribute
beyond
their
ability
.
After
this
they
returned
to
the
Iesuites
,
and
r●quired
them
to
perform
their
promise
,
the
I●suites
answered
they
would
give
his
Majesty
three
Advices
,
by
means
whereof
his
Majesty
might
gather
above
twelve
millions
of
money
.
This
made
the
Conde
D'
Olivarez
look
about
him
,
who
thought
he
had
already
sufficient
to
remedy
the
pressing
necessities
of
the
State
,
and
was
very
inquisitive
for
the
Counsels
of
the
Iesuites
which
they
gave
him
.
The
first
was
,
That
if
the
King
would
give
them
all
the
Chairs
of
Professors
in
the
Universities
of
the
Kingdom
,
they
would
not
desire
any
Salary
for
their
Lectures
;
but
his
Majesty
might
impropriate
or
sell
the
Salaries
of
the
Professors
which
amount
yearly
to
above
four
hundred
thousand
Ducats
,
and
were
worth
to
be
sold
above
eight
Millions
.
The
second
,
That
the
King
should
prevail
with
the
Pope
to
reduce
the
breviary
to
a
third
part
of
what
it
is
;
when
this
should
be
obtained
,
they
would
print
Breviaries
and
Diurnals
of
the
new
model
to
be
used
;
but
that
they
who
would
make
use
of
them
should
pay
in
acknowledgement
of
the
pleasure
they
had
done
them
in
abridging
their
Office
ten
Ducats
for
every
Breviary
,
and
five
for
every
Diurnal
,
as
every
Clergy-man
payes
yearly
four
Rials
for
his
Bull
of
permission
to
eat
white
meat
in
Lent
:
By
the
calculation
they
made
,
the
profits
of
this
exceeded
the
former
.
The
third
,
That
whereas
they
were
not
permitted
by
the
rules
of
their
Order
to
receive
money
for
their
Masses
,
his
Majesty
should
take
all
the
money
of
the
Ecclesiastical
Fraternities
of
Spain
and
the
Indies
,
and
oblige
them
to
say
Mass
Gratis
as
the
Jesuites
.
'T
is
evident
by
these
three
Advices
that
the
Jesuites
aimed
only
at
their
convenience
and
interest
,
and
to
express
their
hatred
against
other
Religious
Orders
under
pretence
of
doing
the
King
service
.
The
execution
of
the
first
Advice
was
attempted
,
but
the
Universities
made
a
generous
opposition
,
and
F.
Bas●le
Ponce
de
Leon
Professor
of
the
evening
Lecture
in
the
University
of
Salamanca
composed
a
learned
Memoire
which
I
have
seen
in
the
hands
of
Doctor
D.
Michael
Iohn
de
Vimbodi
Secretary
to
his
Eminence
the
Cardinal
Spinola
then
Arch-Bishop
of
Granada
;
wherein
he
convinced
the
Iesuites
of
all
manner
of
Heresies
,
and
concluded
that
it
was
their
intention
to
possess
themselves
of
all
the
Chairs
of
Professors
,
that
they
might
discard
all
men
of
Religion
,
and
afterwards
establish
their
pernicious
maximes
without
contradiction
.
The
Pope
would
not
enter
upon
the
second
and
third
expedient
,
but
said
,
that
the
iniquity
of
our
times
should
incline
us
rather
to
augment
than
diminish
our
prayers
.
And
as
for
the
Almes
for
Masses
they
would
be
of
use
to
maintain
poor
Priests
and
poor
Fryars
.
But
the
Iesuites
gave
the
King
nothing
.
The
Jesuites
of
the
Indies
alwayes
for
the
Governours
against
the
Bishops
:
they
persecute
the
Archbishop
of
St.
Foy
:
Absolve
those
he
had
excommunicated
,
and
teach
there
are
two
Gods
.
P.
260.
Don
Ber●ardin
de
Almansa
a
very
holy
man
,
being
chosen
Archbishop
of
St.
Foy
of
Bogera
in
1633.
went
thither
to
take
possession
of
the
Dignity
.
D.
Sancho
Giron
President
of
the
Audience
,
and
Captain
Generall
of
the
new
Kingdom
,
sent
him
two
Iesuites
,
Iohn
Baptista
Coluchini
,
and
Sebastian
Morillo
as
Embassadours
:
The
design
of
the
Embassy
was
to
perswade
the
good
Bishop
to
make
submissions
to
the
Governour
,
utterly
unworthy
of
the
Character
he
bore
.
The
Prelate
would
not
consent
,
but
having
taken
possession
of
his
See
,
did
vigorously
defend
the
rights
of
the
Bishoprick
against
the
incroachments
of
the
insulting
Governour
,
whom
he
excommunicated
,
and
his
Officers
,
for
having
Arrested
those
workmen
who
were
guilty
of
no
crime
,
but
labouring
in
the
Church
,
and
preaching
the
Gospel
:
The
Governour
and
his
Officers
being
declared
excommunicate
by
Papers
publiquely
affixed
,
the
Jesuite
Sebastian
Morello
,
whom
we
mentioned
before
,
had
the
insolence
to
tell
the
Governour
,
He
ought
not
to
be
troubl●d
for
these
Excommunications
from
which
he
would
forthwith
absolve
him
on
the
place
,
saying
,
the
Society
had
the
priviledge
to
do
so
.
This
was
the
occasion
of
very
great
scandall
,
and
induced
the
Governour
by
advice
of
the
Iesuites
,
to
name
a
Judge
Conservator
against
the
Archbishop
:
And
these
Fathers
in
the
mean
time
lodg'd
secure
and
Regal'd
in
their
Colledge
:
The
Dean
of
the
Church
of
St.
Foy
,
found
means
to
take
away
this
Judge
Conservator
,
and
put
him
in
Prison
in
the
Arch-bishops
house
.
But
the
Jesuites
came
in
Arms
to
the
Prison
,
broke
down
the
walls
,
and
took
out
the
Judge
,
and
led
him
back
to
their
Colledge
.
To
recount
all
the
passages
in
this
rencounter
,
would
swell
up
the
story
to
a
very
great
length
.
But
they
are
set
forth
at
large
with
all
the
insolences
of
the
Iesuites
,
in
the
4th
Chapter
,
and
so
to
the
11th
of
the
life
of
this
Archbishop
,
written
by
the
Batchelor
D.
Pedro
de
●olis
,
and
Valencenela
,
where
is
also
described
the
miserable
end
of
some
Jesuites
who
did
more
●ignally
abuse
the
holy
man
:
his
words
are
these
.
Though
the
Fathers
of
the
Society
,
who
assisted
the
Governour
against
the
Archbishop
,
changed
their
habitation
in
going
to
Quito
,
yet
they
could
not
escape
the
chastisement
of
God
,
for
one
was
killed
by
a
Mule
,
on
which
they
carryed
him
into
the
Town
,
between
two
sacks
of
Cha●●e
;
another
dyed
at
Tunia
,
a
third
of
the
Plague
in
the
Port
of
Onda
,
and
was
buryed
in
a
deep
pit
with
his
Books
and
his
baggage
,
and
a
fourth
became
distracted
at
Popayan
.
Father
D.
Burno
de
Valeneuela
a
Chartreus
,
known
to
me
at
Paular
,
is
Brother
to
this
Pedro
De
Solis
,
and
hath
in
his
custody
a
Manuscript
of
the
life
of
this
holy
Archbishop
:
But
when
he
speaks
of
the
difference
between
this
Prelate
and
the
Jesuites
,
he
relates
matters
of
so
much
amazement
,
that
they
would
be
incredible
,
but
that
the
sanctity
and
vertue
of
the
Author
,
who
was
an
ocular
witness
of
them
,
doth
warrant
the
truth
thereof
,
and
render
it
un●uestionable
:
Among
other
things
he
tells
us
,
the
Jesuites
taught
the
Indians
,
That
there
were
two
Gods
,
one
of
the
Poor
,
and
another
of
the
Rich
;
that
this
was
farr
more
powerfull
than
the
other
;
that
the
ArchBishop
served
the
former
,
and
the
Governour
the
latter
.
He
reports
other
like
things
taught
by
a
whole
Colledge
,
which
being
established
for
the
instruction
of
Youth
,
shews
by
these
pernicious
maxims
,
that
the
Society
aims
at
nothing
but
to
uphold
it self
by
credit
with
men
of
power
,
and
affects
a
strict
alliance
and
union
with
them
,
so
that
it
appears
an
extraordinary
thing
to
see
a
Vice-roy
or
Governour
in
the
Indies
not
engaged
in
their
Interests
,
which
is
the
cause
of
their
chasing
Bishops
from
their
Sees
,
and
dragging
them
before
all
the
Secular
Tribunals
.
Don
Mattheo
De
Castro
Bishop
in
the
East-Indies
ill
used
,
and
slighted
by
the
Jesuites
,
who
made
him
goe
three
times
to
Rome
,
and
jeared
at
the
B●lls
and
Censures
be
brought
thence
.
Pag.
281.
they
declared
a
contempt
parallel
to
the
former
,
though
not
in
their
Actions
yet
in
their
intentions
and
writings
against
D.
Ma●thew
De
Castro
Bishop
in
the
East-Indies
,
who
being
a
Braman
by
Nation
,
was
consecrated
by
Pope
Vrban
8th
,
and
sent
to
make
missions
into
the
Kingdom
of
Idabria
.
This
good
Prelate
did
that
which
neither
the
Archbishop
of
Goa
,
nor
all
the
Orders
of
Religion
were
able
to
effect
,
either
by
Intreaties
or
Gifts
,
in
140
years
,
which
was
to
obtain
leave
from
the
Moorish
King
to
build
Houses
and
Churches
throughout
all
his
Kingdom
:
But
the
Jesuites
so
misused
this
poor
Bishop
,
that
they
forced
him
to
break
the
course
of
his
mission
,
and
to
make
three
journeys
with
very
great
difficulties
to
Rome
,
where
Fa.
Iohn
Baptista
de
Morales
of
the
Order
of
St.
Dominique
,
and
Missionary
of
China
,
left
him
in
1645.
labouring
against
his
Enemies
who
hated
and
treated
him
with
great
slights
and
Contempt
:
This
F.
M●●rales
hath
a
Letter
written
by
a
Jesuite
to
his
Provincial
,
wherein
are
these
words
:
There
is
come
hither
a
pitifull
Negro
for
Bishop
,
but
is
gone
among
the
Moors
,
because
he
loves
not
to
live
among
the
Portuguese
:
'
T
is
a
shame
for
the
Nation
,
that
such
a
man
should
become
a
Bishop
:
The
Fryar
addes
,
he
found
this
poor
Bishop
on
his
bed
●ick
,
for
the
contempts
and
ill
usage
of
the
Jesuites
;
that
he
stay'd
with
him
a
month
to
comfort
him
,
that
he
solicited
his
business
at
the
Congregation
De
propaganda
fide
,
and
having
obtained
all
necessary
dispatches
,
he
went
in
person
to
see
them
executed
:
But
the
Jesuites
mocked
at
all
that
was
done
,
and
would
not
alter
their
conduct
for
any
Bulls
or
Censures
.
This
story
may
inform
how
sincere
and
candid
they
are
in
their
expressions
:
for
speaking
of
a
Bishop
,
they
say
,
He
is
gone
among
the
Moors
;
that
is
in
their
Language
,
turned
Infidel
again
,
whereas
he
went
thither
for
Conversion
of
Souls
.
And
this
may
serve
for
an
instance
of
their
zeal
,
who
use
in
this
manner
those
who
employ
themselves
to
propagate
the
faith
,
and
in
their
writings
to
their
superiors
,
make
it
their
business
to
slander
the
Bishops
.
The
Ambition
and
Tyranny
of
the
Jesuites
in
the
foundation
and
administration
of
the
I●ish
Colledges
in
Spain
.
P.
294.
The
Jesuites
express
zeal
for
the
faith
when
they
perswaded
the
King
of
Spain
,
and
several
Lords
to
contribute
to
the
foundation
of
Colledges
for
the
Irish
,
for
education
of
their
Youth
,
who
came
into
Spain
,
and
to
render
them
capable
at
their
return
to
do
their
Countrey
men
service
;
but
this
was
the
Cloak
only
to
their
intentions
and
designs
,
to
make
themselves
more
powerfull
,
in
being
Masters
of
those
Colledges
and
their
Revenues
.
The
Receipt
doth
alwayes
much
exceed
the
expence
,
yet
they
complain
still
,
and
treat
those
poor
Schollars
so
ill
,
and
with
such
scorn
,
though
some
of
them
be
Priests
,
that
they
seem
to
be
their
And
when
they
demand
necessaries
,
the
Jesuites
retrench
their
Pensions
,
and
sometimes
the
Rectors
and
Coadjutors
beat
them
and
misuse
them
,
that
they
are
obliged
to
make
defence
.
They
serve
themselves
of
them
as
their
Grounds
,
and
while
they
fare
daintily
upon
Estates
,
whereof
they
have
only
the
administration
by
right
,
they
give
to
the
owners
but
a
poor
piece
of
Beef
as
the
most
splendid
entertainment
:
These
poor
strangers
have
presented
to
his
Majesty
a
Memoriall
containing
five
Articles
,
wherein
they
represent
the
ill
usage
of
these
tyrants
,
the
domination
they
exercise
over
them
,
and
how
they
do
publiquely
risle
their
Estates
.
A
succinct
Abridgement
of
the
Relation
of
the
persecution
raised
by
the
Jesuites
,
against
Don
Tray
Hernando
Guerrero
Archbishop
of
Manille
in
the
Philippines
,
written
in
Spanish
by
a
Nephew
of
the
Archbishops
.
Don
Hernando
Guerrero
Archbishop
of
Manille
in
the
Philippine
Islands
,
having
called
an
Assembly
of
the
Superiours
of
Religious
Houses
,
and
other
learned
persons
of
greatest
repute
in
his
Archi●piscopal
City
,
to
consult
them
about
a
scruple
of
Conscience
,
which
was
that
the
Fathers
of
the
Company
of
Iesus
in
that
Countrey
,
preached
and
heard
Confessions
without
permission
from
the
Ordinary
,
the
resolution
of
the
Assembly
after
several
meetings
was
,
That
it
was
the
Archbishops
duty
to
demand
of
the
said
Fathers
,
what
permission
they
had
to
exercise
those
Functions
which
he
did
,
but
had
no
other
Answer
,
but
that
they
had
Priviledges
:
The
Archbishop
not
satisfied
with
this
,
endeavoured
by
way
of
right
and
legal
pursuit
to
oblige
them
to
shew
by
what
power
they
exercised
this
jurisdiction
,
by
Declaring
the
permissions
or
priviledges
they
pretended
to
:
But
they
were
so
far
from
giving
him
satisfaction
,
that
they
named
a
Canon
which
had
a
Dignity
in
the
Church
of
Manil●e
,
but
the
Archbishops
enemy
,
to
be
their
Conservator
.
This
Conservator
proceeded
against
the
Archbishop
,
encouraged
by
the
favourable
occasion
he
had
from
the
spleen
of
the
Governour
Don
Sebastian
Hurtado
de
Corynera
against
the
Archbishop
,
for
having
refused
to
give
the
Iesuites
a
House
and
Garden
of
pleasure
belonging
to
the
Archbishoprick
,
and
of
the
Gift
of
the
Augustine
Fryars
,
who
bestowed
it
for
a
place
of
retreat
and
repose
for
the
Archbishops
:
And
because
this
House
was
very
convenient
for
the
Fathers
of
the
Society
,
and
that
the
Governour
was
their
particular
friend
,
as
his
Confessors
and
Councellors
,
they
assembled
together
,
and
resolved
to
chase
away
the
Archbishop
.
The
Governour
willing
to
execute
this
resolution
,
sate
President
of
the
Audience
,
without
the
assistance
of
any
but
a
single
Councellor
,
who
was
found
dead
on
the
morrow
without
Confession
.
The
Archbishop
demanded
leave
to
make
his
defence
,
but
the
Governour
instead
of
hearing
him
,
being
animated
by
the
Jesuites
,
resolved
by
their
advice
to
execute
upon
the
place
the
banishment
of
the
Archbishop
:
All
the
Religious
Communities
having
been
informed
,
that
the
Ministers
of
Justice
were
gone
to
the
Archbishoprick
,
resorted
to
their
Prelate
,
and
with
their
Tapers
in
their
hands
advised
the
Archbishop
to
put
on
his
Pontifical
habit
,
to
stay
in
the
Chappell
,
and
hold
the
Eucharist
in
his
hand
,
to
serve
him
as
a
Buckler
against
the
Governours
tyranny
,
and
the
violence
of
the
Jesuites
:
The
Governour
having
intelligence
of
what
passed
,
commanded
Souldiers
forthwith
to
march
away
with
Matches
lighted
,
and
their
Muskets
cocked
,
to
cause
all
the
Fryars
to
depart
the
Chappell
,
and
leave
the
Archbishop
there
alone
.
And
when
the
Provincials
,
the
Commissaries
,
the
Priors
and
Wardens
,
had
answered
the
Souldiers
,
that
they
were
there
to
pay
their
respects
to
the
holy
Sacrament
,
the
Governour
gave
the
Souldiers
new
Orders
,
on
pain
of
death
,
to
execute
his
Commands
,
and
dragg
them
by
force
out
of
the
Chappell
:
The
Souldiers
obeyed
him
,
driving
out
and
dragging
away
all
the
Fryars
thence
;
and
though
some
of
the
most
ancient
and
venerable
amongst
them
,
in
hope
to
preserve
themselves
from
their
violence
,
covered
themselves
with
the
Archbishops
Pontifical
habit
;
the
Souldiers
had
no
respect
for
those
Ornaments
,
but
furiously
laying
hold
on
them
who
had
wrapt
themselves
therein
,
they
dragged
away
the
Archbishop
,
who
holding
the
holy
Pix
in
his
hands
fell
in
the
crowd
,
and
wounded
himself
in
the
face
.
So
the
Prelate
remained
alone
,
but
having
five
hundred
Souldiers
left
about
him
to
seize
his
person
as
soon
as
he
should
quit
the
H.
Sacrament
.
In
the
mean
time
one
of
the
Souldiers
considering
the
violence
used
to
make
them
keep
him
there
,
and
that
they
must
on
pain
of
death
execute
the
Governours
Orders
,
drew
his
sword
,
and
falling
upon
it
,
said
,
He
had
rather
dye
by
his
own
hands
,
than
see
such
enormities
among
Christians
.
The
Arch-Bishop
having
continued
so
long
in
his
pontifical
habit
,
found
himself
so
weakned
by
reason
of
his
great
age
,
and
that
he
had
taken
no
food
that
yielding
at
last
to
weariness
and
necessity
,
and
in
complyance
with
the
Advice
of
the
wisest
of
the
Fryars
,
who
signified
to
him
that
if
he
died
in
that
manner
his
Conscience
would
charge
him
with
it
as
an
offence
;
he
laid
by
the
Holy
Sacrament
,
and
was
presently
carried
away
out
of
the
City
in
a
Coach
by
the
Sergeant
Major
and
Souldiers
,
and
put
into
a
little
pitiful
bark
unprovided
of
all
things
,
without
permitting
any
Christian
to
give
him
any
nourishment
,
or
any
of
his
domesticks
to
accompany
him
,
but
was
conducted
by
five
Souldiers
whom
they
gave
him
for
his
Guard
into
a
poor
desart
Island
where
he
had
not
as
much
as
a
Cabin
for
shelter
.
And
when
in
all
this
time
Divine
Service
was
not
said
in
any
part
of
the
City
,
by
reason
of
a
solem●
interdict
,
which
all
the
Fryars
observed
with
the
respect
and
sentiments
they
were
obliged
to
express
,
the
Iesuites
only
kept
their
Churches
open
,
preached
,
confessed
and
said
Mass
there
,
and
went
to
say
Mass
in
the
Governours
house
,
to
whom
they
administred
the
Sacraments
.
They
took
from
the
Arch-Bishop
the
Government
of
the
Diocess
,
and
gave
it
another
by
order
of
the
Judge
Conservator
and
the
Iesuites
,
till
the
Arch-Bishop
was
re-established
,
which
hapned
after
they
had
seized
all
his
Goods
,
and
sold
them
by
Out-cry
even
to
his
Cross
to
satisfie
several
fines
,
and
pecuniary
pains
,
to
which
they
had
condemned
him
.
The
people
having
with
great
instance
demanded
his
restoration
,
had
it
granted
,
but
not
before
the
Fathers
of
the
Company
had
fulfilled
their
desires
by
means
of
the
Governour
.
The
Arch-Bishop
sent
two
Fryars
,
the
one
to
Rome
,
and
the
other
to
Madrid
,
to
inform
the
Pope
and
his
Catholick
Majesty
of
the
Enormities
committed
against
him
,
and
the
excess
of
his
sufferings
:
They
arrived
accordingly
having
passed
the
streights
of
Magellan
in
a
vessel
of
the
Hereticks
,
but
hired
and
equipped
by
the
Merchants
of
Manille
out
of
love
to
their
Pastor
.
Not
long
after
these
passages
the
Sergant
Major
,
who
had
taken
the
Arch-Bishop
being
carried
in
a
chair
,
for
that
he
was
very
old
,
the
people
fell
upon
him
in
the
place
,
and
so
buffeted
him
with
their
fists
,
that
he
died
without
Confession
upon
the
place
.
An
Extract
of
a
Letter
from
Madrid
of
July
8.
1653.
whereby
is
seen
the
punishment
of
this
Governour
who
misused
the
Arch-Bishop
.
It
hapned
soon
after
that
his
Catholick
Majesty
having
received
secret
Advice
of
fourteen
Chests
from
the
Indies
,
had
in
a
private
Chamber
of
the
Iesuites
of
Burgos
,
sent
secret
Orders
to
the
Seneschal
of
that
City
to
take
them
out
thence
:
He
executed
his
Commission
so
well
,
that
he
went
directly
where
they
were
,
and
having
broke
open
a
lock
found
all
the
fourteen
Chests
;
he
demanded
of
the
Fathers
an
inventory
of
the
Contents
,
who
answered
,
That
they
belonged
to
Don
Sebastian
de
Corquera
Seneschal
of
Cordona
who
had
been
Governour
of
the
Philippines
:
The
Seneschal
of
Burgos
drew
out
the
Chests
from
the
places
they
were
in
,
and
having
opened
them
found
a
quantity
of
stones
of
very
great
value
.
This
Gentleman
had
been
reputed
a
Saint
,
but
a
Jesuitical
Saint
,
because
he
loved
them
passionately
.
This
discovery
made
way
for
some
others
,
whereby
it
appeared
he
had
brought
great
riches
from
the
Indies
,
and
occasion
was
given
to
call
him
to
an
exact
account
of
his
administration
.
ADVERTISEMENT
.
The
Story
of
this
persecution
is
related
by
the
Author
of
the
IESVITICAL
THEATRE
p.
230.
where
he
gives
another
cause
of
the
Governours
Animosity
against
the
Arch-Bishop
,
whereof
the
Iesuites
were
Authors
:
For
they
perswaded
the
Governour
to
send
to
hang
a
man
in
the
Church-yard
of
the
Augustines
:
The
Arch-Bishop
not
able
to
endure
such
prophanation
to
punish
the
Governour
made
use
of
the
Arms
of
the
Church
,
and
fulminated
censures
against
him
;
but
the
Governour
also
made
use
of
the
Arms
of
his
Office
,
as
appears
by
the
precedent
relation
.
It
is
easie
to
Judge
,
sayes
the
Author
of
The
Iesuitique
Theatre
,
that
the
Iesuites
moved
the
Governour
to
execute
this
violence
against
the
Arch-Bishop
,
because
the
Governour
who
did
nothing
in
Secular
Affairs
without
the
Iesuites
Advice
and
Consent
,
in
all
probability
consulted
them
in
this
which
concerned
Ecclesiastical
Jurisdiction
,
which
as
a
Secular
Person
he
was
ignorant
of
.
2.
Because
the
Iesuites
had
on
several
occasions
had
very
great
differences
with
this
Prelate
as
they
have
had
with
the
greatest
part
of
the
Bishops
of
the
Indies
,
and
finding
a
fair
opportunity
by
the
Governours
being
wholly
theirs
,
thought
it
not
fit
to
let
it
slip
,
but
with
their
own
hands
avenged
themselves
.
3.
Because
all
the
Superiours
,
and
a
multitude
of
Fryars
attended
the
Arch-Bishop
,
and
left
him
not
till
forced
off
by
violence
,
but
there
was
not
one
Jesuite
with
him
.
add
hereto
the
Common
Sentiment
of
all
the
people
in
the
Philippines
.
The
Avarice
of
the
Jesuites
in
the
Pearl-fishing
at
Cochin
,
for
which
they
are
diven
away
,
and
a
curse
denounced
against
the
Lake
and
the
Pearls
.
We
are
now
to
declare
how
they
were
expelled
Cochin
in
the
East-Indies
;
this
City
,
though
the
Territory
be
poor
and
steril
,
is
an
Episcopal
See
,
and
the
Inhabitants
,
and
all
these
of
the
Diocess
live
on
fishing
for
Pearls
which
they
find
in
a
Lake
,
whereby
God
in
his
providence
hath
given
them
subsistance
.
The
Iesuites
heard
of
this
Lake
,
and
thought
it
for
their
advantage
to
make
themselves
Masters
thereof
,
to
the
end
,
they
might
draw
to
themselves
the
whole
profit
.
To
effect
this
,
two
of
their
Fathers
came
from
Goa
to
Cochin
to
visit
the
Bishop
,
an
Apostolical
man
,
and
formerly
a
bare-foot
Fryar
of
the
Order
of
St.
Francis
:
They
told
him
they
were
moved
with
compassion
to
see
him
alone
without
any
assistant
for
conversion
of
Infidels
,
that
they
were
come
to
bear
part
of
his
sufferings
,
and
help
him
to
cultivate
the
souls
of
those
of
his
Diocess
.
They
offered
to
found
a
Colledge
there
,
provided
the
Bishop
would
give
them
aid
,
and
a
house
ready
b●ilt
with
revenues
to
maintain
five
or
six
Iesuites
:
The
Bishoprick
is
very
poor
,
as
the
place
of
its
residence
;
the
Bishop
having
nothing
but
what
is
strictly
necessary
to
maintain
him
with
honour
.
The
good
Prelate
hearing
this
proposal
o●
the
Jesuites
,
thought
he
saw
the
heavens
opened
and
Angels
descended
,
believing
they
mad●
it
out
of
zeal
to
save
souls
,
and
to
propagat●
the
faith
;
he
made
them
great
welcome
,
considering
them
as
a
powerful
succour
God
had
sent
him
for
the
good
of
those
of
his
Diocess
;
he
told
them
he
had
not
an
estate
sufficient
to
assure
them
a
revenue
,
but
would
propose
to
the
inhabitants
of
the
City
to
give
them
whereby
to
subsist
,
and
that
in
the
mean
time
they
should
lodge
at
his
house
,
and
make
use
of
what
he
had
or
should
have
for
the
future
.
The
Iesuites
were
satisfied
with
these
offers
which
the
Bishop
performed
.
For
the
first
two
years
these
Fathers
laboured
to
good
purpose
,
in
Preaching
,
in
Catechizing
,
in
pleasing
all
the
people
,
in
composing
differences
,
in
winning
the
Indians
,
by
presents
,
●sing
them
with
great
gentleness
,
and
testimonies
of
affection
;
and
thus
became
Masters
of
the
hearts
of
the
people
.
When
they
saw
themselves
so
established
,
they
thought
it
high
time
to
labour
the
execution
of
the
design
on
which
they
first
came
into
that
Countrey
.
To
compass
it
,
they
perswaded
the
Indians
by
good
usage
and
caresses
to
sell
them
the
pearls
they
drew
out
of
the
Lake
,
it
being
but
just
,
that
they
who
were
their
preachers
and
instructors
should
be
preferred
before
the
Portuguez
Merchants
,
who
came
from
a
Country
remote
,
and
at
a
certain
time
of
the
year
to
make
gain
thereof
by
carrying
them
into
divers
places
:
The
simple
Indians
discovered
not
what
lay
hid
under
this
malicious
proposal
,
but
easily
granted
what
the
subtle
Iesuites
demanded
;
so
that
every
week
they
brought
the
Pearls
they
had
taken
and
sold
them
the
Iesuites
(
whom
they
looked
on
as
their
Masters
&
benefactors
)
for
the
same
price
they
were
accustomed
to
sell
them
to
the
Portugueze
;
and
having
received
their
money
and
other
things
they
gave
them
,
returned
to
their
houses
very
well
satisfied
.
The
Portugueze
Vessels
coming
at
their
usual
time
,
there
was
not
an
Indian
now
would
sell
them
any
Pearls
,
so
that
they
returned
without
trading
,
and
lost
very
much
by
the
merchandizes
they
had
brought
to
give
in
exchange
.
And
the
year
following
running
the
like
fortune
,
they
resolved
to
come
thither
no
more
,
being
otherwise
informed
that
the
Iesuites
had
made
themselves
Masters
of
the
Trade
.
The
Fathers
seeing
they
had
removed
the
Portugueze
,
and
made
them
abandon
this
Commerce
as
unprofitable
to
them
,
so
that
they
of
Cochin
knew
not
whom
to
sell
their
Pearls
to
,
made
the
inhabitants
become
suitors
to
them
of
the
Society
to
buy
them
,
and
told
them
they
would
not
without
great
abatement
of
the
price
;
that
the
Portugueze
had
forsaken
the
trade
,
only
because
they
made
no
benefit
by
it
,
nor
could
sell
the
Pearls
at
a
higher
price
than
they
cost
them
.
Under
these
and
the
like
pretences
they
reduced
these
poor
Indians
to
extream
misery
,
and
constrained
them
at
last
to
yield
to
their
desires
,
and
when
they
could
not
do
otherwise
to
sell
the
Pearls
at
a
very
low
rate
:
they
passed
about
two
years
in
this
manner
,
exercising
violences
over
the
people
;
and
the
most
considerable
persons
of
the
City
murmured
against
the
Iesuites
,
yet
some
did
defend
them
,
whose
interests
were
joyned
with
these
of
the
Iesuites
.
The
Bishop
knew
the
rise
of
the
disorder
but
durst
not
intermeddle
for
applying
the
remedies
necessary
,
because
the
Governour
of
the
City
was
a
Creature
of
the
Iesuites
,
and
it
may
be
,
went
snips
in
the
profits
;
so
much
will
they
do
for
those
that
protect
them
.
This
time
elapsed
,
they
resolved
to
change
their
battery
,
and
gain
greater
advantages
in
the
Commerce
,
telling
the
Indians
they
would
not
buy
the
pearls
any
more
at
the
ordinary
price
,
because
their
gain
thereby
was
not
considerable
:
but
they
offered
them
a
condition
,
as
if
they
would
have
dealt
with
them
to
their
greater
advantage
,
though
it
was
in
effect
to
make
them
their
slaves
,
which
was
,
that
the
Indians
should
work
by
the
day
in
the
Lake
;
and
what
they
took
in
fishing
should
be
for
the
Iesuites
:
The
poor
Indians
rather
than
famish
accepted
of
the
condition
.
The
pay
was
very
short
,
and
the
labour
excessive
,
for
they
made
them
begin
at
break
of
day
,
and
suffered
them
not
to
come
out
of
the
water
till
noon
,
and
●hen
allowed
them
an
hour
for
repast
and
rest
,
●ut
forthwith
after
sent
them
to
the
water
where
they
were
forced
to
continue
till
night
.
Many
died
in
the
water
,
because
the
fathers
would
not
permit
them
to
come
to
land
when
they
had
need
,
which
obliged
the
poor
people
to
complain
to
the
Bishop
;
he
would
have
remedied
it
but
could
not
,
for
that
the
Iesuites
seeing
themselves
upheld
by
the
Governour
and
others
of
their
Cabal
,
made
nothing
of
the
good
Prelate
.
And
to
deliver
themselves
of
all
fear
took
a
resolution
so
haughty
,
which
no
boldness
but
theirs
could
have
ever
produced
.
They
built
a
Castle
on
a
little
Island
in
the
middle
of
the
Lake
,
they
planted
artillery
there
sufficient
for
their
defence
in
case
of
necessity
,
and
so
became
masters
of
the
Lake
,
and
would
not
permit
a
person
to
fish
there
any
more
,
saying
,
The
Lake
was
theirs
,
and
that
they
had
purchased
it
by
the
right
their
preaching
had
gi●●●
them
:
The
Bishop
knowing
they
had
built
this
Castle
,
commanded
them
on
pain
of
Ecclesiastical
Censures
to
disarm
and
demolish
it
;
b●●
they
laught
at
his
Orders
,
telling
him
the●
were
exempt
from
his
jurisdiction
:
The
goo●
Prelate
seeing
their
insolence
,
exhibited
a
process
against
them
before
the
Pope
and
the
Kin●
of
Spain
,
who
ordained
the
one
by
his
Bulls
and
the
other
by
his
Arrests
,
that
they
shoul●
do
as
the
Bishop
required
,
but
the
Governou●
hindered
it
;
the
Iesuites
defended
themselv●●
both
at
Rome
and
at
Madrid
by
accusing
the
B●●shop
of
several
crimes
,
but
all
false
.
There
came
new
Bulls
,
but
to
no
purpose
,
for
the
Iesuites
persisted
in
their
rebellion
.
At
last
the
Bishop
seeing
no
way
left
to
reduce
them
,
assembled
some
Spaniards
and
many
Indians
together
,
and
carrying
the
Cross
of
Christ
in
his
Standard
with
the
Armes
of
the
Pope
,
and
of
the
King
of
Spain
on
the
sides
,
marched
towards
the
Lake
where
the
Iesuites
attended
him
with
an
Army
more
numerous
than
his
with
the
name
of
JESUS
in
their
flags
.
The
Bishop
gave
them
battel
,
defeated
them
,
demolished
the
Castle
,
and
found
they
had
nailed
up
all
their
Canons
when
they
perceived
themselves
unable
to
resist
:
they
continued
nevertheless
in
the
Island
in
hopes
after
the
death
of
the
Bishop
to
renew
their
tyranny
.
But
the
Prelate
inspired
by
God
put
on
his
pontifical
habit
,
and
coming
to
the
Lake
side
spoke
in
this
manner
;
Though
I
be
the
least
and
unworthiest
of
all
the
Ministers
of
God
,
yet
I
command
thee
in
his
Divine
Majesties
Name
,
and
by
his
Authority
,
not
to
form
or
give
any
pearls
till
the
Jesuites
be
departed
this
Countrey
;
and
if
thou
continue
to
produce
them
,
I
pray
God
to
give
thee
his
Curse
as
I
give
thee
mine
:
The
Bishop
had
scarce
finished
these
words
,
but
the
waters
retired
and
returned
to
their
centre
to
the
astonishment
of
the
spectators
:
The
Pearls
disappeared
,
and
the
Iesuites
seeing
themselves
deprived
of
the
profit
they
drew
from
this
Commerce
and
abhorred
by
the
people
quitted
their
Colledge
at
Cochin
,
and
returned
to
Goa
with
their
mouths
full
of
insolent
expressions
against
the
Bishop
:
When
they
were
gone
,
the
Lake
filled
again
as
before
,
and
produced
Pearls
in
abundance
to
the
Indians
,
and
the
Portugueze
informed
of
it
returned
to
their
ancient
traffick
.
This
story
was
told
me
at
Granada
by
F.
Diego
Collado
of
the
Order
of
St.
Dominick
an
illustrious
person
,
an
Apostolical
preacher
,
and
the
most
considerable
Missionary
that
yet
went
to
China
.
The
Jesuites
Merchants
,
Bankers
and
Carriers
a●
Carthagene
in
the
Indies
with
ill
success
.
P.
383.
Behold
an
example
of
the
horrible
Avarice
of
the
Iesuites
at
Carthagene
in
the
Indies
;
they
designed
to
make
themselves
masters
of
all
the
Carriages
necessary
for
transporting
merchandizes
from
Carthagene
to
the
Province
of
Quito
,
and
had
they
compassed
it
they
had
become
masters
of
all
the
Countrey
thereabouts
:
The
Merchants
of
Quito
;
and
of
the
new
Kingdom
came
to
Carthagene
to
buy
merchandizes
to
be
carried
in
the
Gallions
of
Spain
,
though
they
arrived
there
in
Canoes
by
the
great
River
of
Madeleine
.
The
Iesuites
who
have
a
publick
bank
at
Carthagene
and
at
Quito
,
thinking
that
if
they
had
some
Canoes
and
beasts
for
carriage
,
they
might
become
masters
of
all
that
Territory
,
setled
themselves
on
the
banks
of
the
great
River
,
under
pretence
of
confessing
and
saying
Mass
to
those
who
inhabited
the
Magazines
and
Warehouses
,
where
merchandizes
were
locked
up
till
they
were
fetched
away
on
Mules
to
be
carried
further
into
the
Countrey
;
they
found
means
by
good
words
and
fair
carriage
to
introduce
themselves
into
the
Ports
of
Onda
and
Mompoz
where
they
built
Houses
and
Chappels
on
the
pretences
aforesaid
;
soon
after
they
built
Warehouses
,
and
from
Quito
solicited
the
Merchants
to
disembark
their
Merchandises
there
upon
colour
that
they
would
give
them
money
at
Carthagene
by
exchange
to
be
paid
at
Quito
,
whereby
they
obtained
their
desires
:
The
profit
they
made
of
this
sharpned
their
appetite
to
gain
more
by
greater
matters
;
they
bought
a
quantity
of
Mules
for
carriage
of
Merchandizes
to
the
port
of
Barranco
,
where
they
were
embarked
on
Canoes
;
those
who
were
accustomed
to
have
the
benefit
of
these
carriages
began
to
perceive
the
prejudice
the
Iesuites
did
them
,
but
not
having
credit
enough
to
oppose
so
powerful
enemies
,
gave
them
no
disturbance
,
though
the
Masters
of
the
Warehouses
and
Carriages
did
every
day
lose
more
and
more
their
usual
gains
.
The
Iesuites
rested
not
there
,
but
would
undertake
further
to
take
away
all
the
profit
from
the
traders
.
To
effect
this
,
they
built
sixty
Canoes
for
the
great
River
,
and
a
vessel
at
Carthagene
which
they
sent
into
Spain
,
defraying
the
charge
of
the
equipage
by
the
profit
they
received
from
the
merchandizes
they
embarked
.
They
Ordered
those
in
the
Vessel
,
when
they
returned
from
Spain
to
pass
to
Angola
and
take
in
Negroes
to
row
in
their
Canoes
;
they
prospered
in
their
design
,
and
in
less
than
a
year
the
vessel
returned
to
Carthagene
laden
with
above
six
hundred
slaves
,
of
whom
they
sold
some
,
and
imployed
the
rest
in
their
Canoes
.
By
the
pleasure
they
did
the
merchants
in
lending
them
money
,
they
engaged
them
to
make
use
of
their
Canoes
and
Mules
;
so
that
the
Iesuites
were
intirely
satisfied
to
see
nothing
escape
them
by
land
or
by
water
:
But
the
Masters
of
the
Canoes
and
Carriages
were
so
far
dissatisfied
that
they
complained
to
the
Councel
of
the
Indies
,
and
while
they
expected
judgement
found
means
to
burn
all
the
Canoes
of
the
Iesuites
,
and
,
which
is
worse
,
the
Council
prohibited
the
Iesuites
to
have
any
Canoes
or
Ware-houses
for
the
future
,
punishing
them
both
in
their
Credit
and
Estates
,
whereof
they
are
most
sensible
.
They
surprize
the
King
of
Spain
to
give
them
a
Marsh
of
great
value
for
nothing
.
P.
385.
There
was
in
the
same
City
of
Carthagene
a
Marsh
,
which
being
in
the
Iesuites
●ye
they
begged
of
the
King
as
a
thing
of
small
importance
.
His
Majesty
granted
it
,
either
because
he
was
not
well
informed
of
the
value
of
the
thing
,
or
because
the
Iesuites
by
their
flatteries
and
presents
,
had
gained
some
person
to
facilitate
the
donation
:
The
City
being
informed
of
what
past
,
advertised
the
King
,
that
the
Marsh
was
worth
ten
thousand
Patacons
per
annum
;
which
obliged
his
Majesty
to
command
,
it
should
be
taken
from
the
Iesuites
,
which
was
executed
accordingly
.
These
were
not
the
faults
of
particular
persons
,
but
of
the
Society
who
shared
in
them
,
the
General
having
approved
and
favoured
those
who
gave
him
the
advice
.
Their
strange
exactions
for
very
questionable
duties
,
in
the
Meades
of
Granada
.
Ibid.
There
are
Meadows
near
the
hill
called
Montague
des
Neges
by
Granada
,
where
the
King
hath
certain
duties
,
but
not
levied
for
several
years
,
as
being
of
small
consequence
,
difficult
to
be
collected
,
and
it
may
be
not
due
in
conscience
and
equity
;
but
nothing
escapes
the
piercing
eyes
of
the
Iesuites
,
they
had
notice
of
these
duties
,
and
in
the
time
of
the
Earle
of
Olivarez
represented
to
the
King
their
great
poverty
,
and
begged
of
him
by
way
of
Almes
these
duties
which
he
did
not
receive
;
that
time
was
so
favourable
to
them
that
nothing
was
denied
them
,
and
they
had
their
desire
:
They
went
to
Granada
,
and
demanded
of
all
persons
concerned
an
exact
account
of
the
arrears
of
what
had
not
been
paid
for
above
sixty
years
past
:
They
began
to
turn
over
papers
,
to
seize
mens
goods
and
the
lands
of
several
deceased
long
before
,
and
demanded
from
their
heirs
the
payment
of
the
whole
debt
.
Granada
was
upon
the
point
to
stone
the
Iesuites
,
and
the
Iesuites
upon
the
point
to
put
Granada
into
a
combustion
;
the
City
undertook
the
defence
of
those
people
,
and
set
forth
that
since
the
King
in
several
occasions
wherein
he
was
in
great
necessity
of
money
had
nevertheless
left
so
many
years
pass
without
receiving
these
duties
,
it
was
a
strong
argument
he
doubted
the
right
by
which
they
were
redemanded
,
they
went
to
the
Council
who
applyed
the
remedies
necessary
:
This
is
the
recompence
Granada
received
for
all
the
Services
done
the
Iesuites
,
no
City
in
Spain
having
equally
benefited
them
.
They
go
to
Law
with
the
Chartreus
of
Evora
,
for
a
Rent
upon
Granada
.
P.
388.
Let
's
hear
another
story
before
we
leave
Granada
.
The
Chartreuse
Abby
of
Evora
hath
a
considerable
Rent
in
Granada
,
but
though
the
Chartreus
had
no
hand
in
the
rebellion
of
Portugal
,
whereof
the
Iesuites
were
Authors
,
the
Iesuites
forbore
not
to
begg
that
Rent
of
the
King
,
to
repair
their
Dammages
by
many
considerable
losses
sustained
in
Portugal
by
reason
of
the
Warr.
The
King
not
knowing
the
truth
,
granted
their
desire
:
The
Chartreus
of
Granada
bring
their
Action
against
the
Jesuites
,
but
in
vain
,
at
least
to
my
knowledge
,
who
could
not
learn
that
they
obtained
any
thing
since
1649.
when
I
left
them
at
Madrid
soliciting
this
affair
.
Certain
it
is
,
that
the
Jesuites
were
strangely
insolent
,
who
having
caused
the
Revolt
of
Portugal
,
would
have
taken
other
mens
Estates
who
had
no
share
in
the
Guilt
of
that
Rebellion
.
They
turn
a
Water
from
its
Channell
,
and
build
●
Mill
thereupon
in
one
night
.
P.
388.
I
am
so
troubled
with
these
things
,
that
I
would
quit
Granada
very
willingly
,
but
am
stopped
by
the
way
,
by
the
memorable
story
of
the
Mill
which
the
Jesuites
of
the
Colledge
of
Granada
caused
to
be
built
at
St.
Foy
,
two
leagues
from
the
City
.
The
better
to
comprehend
what
I
am
to
say
,
we
must
look
back
to
the
time
of
King
Ferdinand
and
Q.
Isabelle
:
These
pious
Princes
Graciously
granted
the
first
Inhabitants
of
St.
Foy
,
for
them
and
their
Successors
,
permission
to
draw
a
Channell
from
the
River
Genil
,
to
flood
their
Grounds
by
a
Water-course
,
with
condition
that
none
should
make
use
thereof
without
their
consent
:
The
Iesuites
had
several
years
longed
for
the
possession
of
this
Channell
,
and
had
used
a
thousand
artifices
and
addresses
to
that
purpose
,
but
in
vain
,
by
reason
of
the
constant
opposition
of
the
Inhabitants
of
the
Town
,
who
had
alwayes
made
a
vigorous
resistance
:
The
Jesuites
were
loth
to
intreat
persons
so
inexorable
,
and
took
a
resolution
worthy
the
Society
,
in
confidence
of
protection
in
this
as
in
other
affairs
,
from
the
Chancery
of
Granada
,
the
rather
because
they
had
already
possessed
with
the
business
,
and
made
sure
to
their
side
,
almost
all
the
Judges
of
the
Chamber
,
who
were
to
take
cognizance
of
the
cause
.
They
bought
a
pitifull
piece
of
Ground
contiguous
to
the
Territory
of
St.
Foy
,
and
not
farr
from
the
Channell
whereof
they
designed
to
make
themselves
so
absolute
Masters
,
that
the
Inhabitants
of
the
Town
should
not
take
of
the
waters
without
their
permission
.
F.
Fonseea
then
Rector
of
the
Colledge
had
a
Lay-brother
a
Great
Architect
,
whom
he
commanded
to
make
a
Mill
of
wood
,
and
dispose
of
all
the
Carpenters
work
,
so
as
in
an
hour
to
be
erected
and
made
fit
to
grinde
,
which
was
accordingly
done
;
and
the
Timber
,
Milstones
,
and
other
things
necessary
carryed
in
Carts
to
the
piece
of
ground
above-mentioned
.
In
the
evening
they
sent
thither
several
servants
of
their
house
,
and
the
Farms
they
have
in
those
quarters
:
These
workmen
instructed
by
the
Iesuite
,
made
a
water-course
on
that
side
where
the
Mill
was
to
be
built
,
and
laboured
with
such
diligence
in
the
trench
,
and
the
Iesuite
plyed
his
part
in
erecting
the
mill
so
nimbly
,
that
at
Eleven
a
Clock
in
the
Evening
it
turned
,
and
ground
as
if
it
had
stood
there
several
years
.
The
Iesuites
brought
with
them
a
Notary
whom
they
payd
well
,
and
he
in
acknowledgement
gave
them
an
act
importing
he
had
seen
the
Mill
grinde
in
their
Land
without
contradiction
,
and
took
the
depositions
of
above
twenty
witnesses
,
who
said
the
same
thing
.
The
Fathers
thought
,
that
being
thus
in
possession
and
otherwise
assured
of
the
Judges
,
no
man
in
the
world
could
out
them
from
thence
:
'T
was
hardly
light
the
next
day
but
the
Inhabitants
of
St.
Foy
understood
all
that
past
.
The
sight
of
their
walls
built
by
K.
Ferdinand
and
Q.
Isabel
their
Founders
in
a
night
,
prevented
their
Astonishment
at
the
nimble
erecting
of
the
Mill
:
They
called
an
Assembly
,
and
by
the
command
of
one
of
their
Civil
Officers
,
a
man
of
spirit
and
courage
,
now
a
Priest
called
Thomas
Muros
,
they
went
to
the
Mill
,
rased
it
to
the
ground
,
and
filling
the
new
trench
with
rubbish
turned
back
the
water
into
the
Ancient
Channell
:
The
Iesuites
seeing
their
Mill
destroyed
,
made
their
Complaints
in
the
Chancery
of
Granada
,
treated
the
Inhabitants
of
St.
Foy
with
great
insolence
,
and
in
pursuance
of
the
instructions
received
of
their
Advocates
and
procurators
,
exhibited
an
information
which
they
had
caused
to
be
drawn
,
of
the
peaceable
possession
of
their
Mill.
The
Audience
of
Granada
caused
the
Inhabitants
of
St.
Foy
to
be
cited
,
and
some
to
be
arrested
:
They
spent
much
money
in
the
suit
,
and
scaped
but
narrowly
from
being
condemned
by
the
Judges
to
rebuild
the
Mill
at
their
own
charges
:
But
D.
Paul
Vasquez
de
Aguilar
,
one
of
the
Judges
shewed
himself
so
Generous
in
defence
of
the
Inhabitants
,
that
the
rest
seeing
they
had
not
reason
on
their
side
,
durst
not
contradict
him
,
and
in
conclusion
gave
the
Iesuites
a
Reprimande
(
at
least
check'd
their
Proctors
)
condemned
them
to
pay
costs
,
enlarged
the
prisoners
,
and
approved
of
all
that
had
been
done
.
They
coyn
many
millions
of
Money
for
one
.
P.
389.
When
I
was
at
Malaga
,
sayes
the
Author
,
they
kept
such
a
noise
with
their
hammers
,
and
so
unseasonably
,
that
I
could
not
sleep
:
From
thence
I
went
to
Salamanca
;
where
I
understood
that
the
Iesuites
coyned
Money
by
permission
of
King
Philip
the
3d
,
for
one
million
,
to
serve
for
the
building
of
their
magnificent
Colledge
in
that
City
:
They
were
not
content
with
one
million
,
but
coyned
above
three
,
but
the
pieces
of
four
Maravedis
were
so
small
,
that
they
were
commonly
called
the
Iesuites
Money
.
The
pleasantness
of
it
is
,
that
if
the
King
upon
information
of
their
insolence
had
not
prohibited
them
,
they
had
continued
their
work
,
and
would
have
been
coyning
of
this
million
till
Doomsday
:
Hence
came
that
abundance
of
their
Money
in
Spain
,
whereof
the
King
was
obliged
again
and
again
to
lessen
the
value
,
to
the
great
dammage
of
the
Kingdom
,
for
which
they
are
in
some
measure
beholding
to
the
Iesuites
.
A
Jesuite
makes
his
Penitent
relapse
into
his
Crime
,
by
presenting
him
with
the
picture
of
a
Lady
he
had
loved
,
and
forgot
.
P.
244.
There
is
a
Maxim
among
their
secret
advices
,
for
proof
whereof
the
Author
reports
this
story
:
The
Maxim
is
,
That
in
the
Guidance
of
the
Consciences
of
Great
ones
,
they
are
to
follow
the
loosest
opinions
:
By
this
they
introduce
and
preserve
themselves
in
favour
,
and
render
themselves
acceptable
by
their
complaisance
.
A
very
rich
Gentleman
falling
sick
confessed
to
a
Iesuite
,
and
among
other
sins
accused
himself
of
the
love
he
bore
to
a
Lady
whose
picture
he
had
for
a
pledge
of
Affection
,
which
expecting
to
dye
he
bestowed
on
his
Confessor
.
The
Gentleman
recovered
and
repented
of
his
fault
so
sincerely
,
that
he
intirely
forgot
the
person
who
had
caused
it
,
and
thought
no
more
of
the
Iesuite
.
But
the
Father
de●irous
to
renew
his
acquaintance
,
went
to
see
him
when
recovered
,
and
discoursing
of
his
sickness
,
spake
to
him
of
the
Lady
mentioned
in
his
Confession
,
and
returned
him
her
picture
:
This
putting
the
Gentleman
in
minde
of
the
Lady
whom
he
had
quite
defaced
out
of
his
memory
,
he
returned
to
his
vomit
,
and
persisted
in
it
long
.
What
shall
we
say
of
these
Maxims
,
and
practices
of
the
Iesuites
,
but
that
they
will
destroy
the
Church
,
Religion
and
the
Sacraments
;
if
it
may
serve
their
interest
:
And
that
the
least
temporal
advantage
shall
prevail
more
over
their
spirit
than
all
the
Laws
of
God
.
The
Jesuites
stirr
not
abroad
by
night
for
the
Poor
,
but
do
it
for
the
Rich:
A
merry
prank
play'd
them
by
the
Governour
of
Evora
in
his
particular
.
P.
394.
What
passed
at
Evora
is
very
pleasant
:
A
Governour
of
that
City
some
years
before
the
revolt
of
Portugal
,
knew
the
Iesuites
well
,
and
that
they
run
upon
wheels
when
their
interest
calls
them
,
but
have
Lead
in
their
heels
when
there
's
nothing
to
be
got
,
though
the
business
concern
the
good
of
their
neighbour
and
the
service
of
God
:
He
was
informed
,
that
a
poor
man
being
sick
to
death
,
they
went
at
midnight
to
the
Iesuites
Colledge
(
because
this
man
lodged
neer
them
)
to
desire
one
of
them
to
come
and
confess
him
.
The
Porter
answered
,
that
the
Fathers
never
stirred
out
of
the
Colledge
by
night
,
and
so
the
poor
man
dyed
without
being
confessed
:
The
Governour
took
this
occasion
to
make
others
know
the
Iesuites
as
well
as
he
knew
them
,
and
to
undeceive
such
as
had
a
good
opinion
of
them
,
he
sent
his
servant
one
night
to
desire
a
Confessor
from
the
Iesuites
for
a
woman
that
lay
a
dying
,
but
instructed
him
well
,
and
forbad
him
to
tell
whence
he
came
:
The
servant
went
to
the
Colledge
,
and
having
called
and
knocked
a
long
time
,
the
Porter
came
to
the
Gate
,
cursing
him
to
the
Devil
that
knocked
,
but
took
the
Message
,
and
went
to
deliver
it
to
the
F.
Rector
:
The
servant
waited
for
an
Answer
,
which
after
a
long
attendance
was
brought
him
to
this
purpose
,
that
the
F.
Rector
advised
him
to
go
seek
out
the
Curat
of
the
Parish
,
for
that
they
of
this
holy
House
stirred
not
abroad
by
night
:
Some
dayes
after
the
Governour
sent
them
a
message
from
him
,
that
after
supper
he
had
been
suddenly
taken
with
an
Apoplexy
,
whose
consequence
might
be
dangerous
,
and
to
prevent
the
ill
that
might
otherwise
ensue
,
he
desired
that
he
might
have
a
Iesuite
to
confess
him
.
As
soon
as
the
servant
had
delivered
his
message
,
two
Iesuites
came
forth
warmly
clad
,
for
it
was
Winter
,
and
went
beside
the
Governours
house
,
who
attended
them
by
the
way
with
the
Officers
of
Justice
:
When
he
saw
them
,
he
asked
who
they
were
,
and
whither
they
went
:
They
answered
they
were
Iesuites
,
and
went
to
confess
the
Governour
who
lay
a
dying
.
This
is
all
false
,
replyes
he
,
for
I
am
the
Governour
,
and
very
well
in
health
,
and
you
are
not
Iesuites
but
Robbers
;
and
so
sent
them
to
prison
,
where
they
continued
all
night
:
The
Rector
having
heard
of
this
Accident
in
the
Morning
,
went
in
search
of
those
of
his
Order
,
found
them
in
prison
,
and
complained
to
the
Archbishop
who
proceeded
against
the
Governour
:
But
the
Governour
would
not
let
them
goe
till
they
had
made
an
Authentique
information
,
and
proved
by
the
depositions
of
several
witnesses
,
that
they
were
men
of
a
Religious
Order
,
and
that
they
were
acknowledged
,
and
commonly
reputed
such
:
This
took
up
a
dayes
time
,
and
the
Rector
and
other
Iesuites
bestirred
themselves
to
purpose
,
and
would
have
given
money
to
clear
themselves
of
the
mischance
,
and
thought
themselves
kindly
used
that
the
Governour
insisted
on
no
more
satisfaction
for
delivery
of
the
Prisoners
:
The
Governour
excused
himself
for
what
past
,
because
he
knew
on
one
side
that
the
Iesuites
stirred
not
abroad
by
night
,
no
not
to
confess
persons
that
lay
a
dying
,
and
that
on
the
other
side
finding
at
midnight
two
persons
in
the
streets
in
Iesuites
habit
,
it
gave
him
just
cause
to
suspect
that
they
were
Robbers
who
made
use
of
that
disguise
.
This
story
was
told
me
by
a
Lay-brother
a
Iesuite
named
Pantaleon
d'
Almeyda
,
who
was
at
Granada
not
many
years
since
,
whom
his
Superiors
have
since
sent
into
New
Spain
.
The
corrupt
Manners
of
their
Schollars
and
Priests
in
three
Great
Provinces
:
How
they
keep
their
Vow
of
Obedience
to
the
Pope
,
and
endeavour
to
cheat
Princes
.
P.
410.
The
Iesuites
make
a
particular
vow
of
obedience
to
the
Holy
See
,
though
sufficiently
obliged
without
it
,
and
as
if
all
Catholiques
were
not
of
their
opinion
in
the
point
,
but
't
is
easie
to
discover
by
what
follows
,
how
ill
they
perform
it
.
'T
is
known
,
these
Fathers
take
on
themselves
the
instruction
of
youth
in
all
parts
of
the
world
,
to
infuse
into
them
the
Principles
of
Learning
and
Good
manners
.
They
managed
it
so
well
in
the
Provinces
of
Stiria
,
Carinthia
,
and
Carniola
,
that
the
Ecclesiasticks
who
had
studyed
under
them
,
led
so
infamous
lives
,
and
gave
such
ill
examples
,
that
Pope
Paul
5.
held
himself
obliged
by
the
duty
of
his
Office
to
take
order
for
their
reformation
:
For
this
purpose
in
1619.
he
appointed
the
Bishop
of
Serzane
his
Nuntio
in
the
Empire
,
to
be
Visitor
,
that
he
might
correct
and
punish
the
debauchery
of
their
manners
so
dishonourable
to
the
Church
,
The
Iesuites
who
loved
these
wretched
Priests
and
Students
,
as
their
true
disciples
,
to
discharge
their
vow
of
obedience
to
the
Holy
See
left
no
stone
unturned
to
hinder
the
Visitation
:
But
seeing
the
Nuntio
far
advanced
in
the
chastisement
and
reformation
of
these
corrupt
Church-men
,
they
found
a
rare
expedient
to
hinder
the
effect
of
the
punishments
given
them
,
and
to
procure
them
impunity
in
their
loose
courses
of
life
.
F.
Bartholome●
Villers
a
Iesuite
was
then
Confessor
to
the
Archduke
,
and
had
the
priviledge
to
give
his
advice
first
in
all
sorts
of
Affairs
.
He
represented
to
this
Prince
,
that
the
Popes
design
in
this
Visitation
was
to
know
and
procure
a
Memoire
of
all
the
forces
and
fortifications
of
all
his
Estate
,
for
some
purposes
unknown
,
but
such
as
there
was
just
cause
to
suspect
;
That
the
Nuntio
being
an
Italian
would
take
with
him
some
persons
of
the
same
Nation
to
assist
in
the
Visitation
,
that
it
was
not
fit
to
give
strangers
liberty
to
enter
the
State
,
to
penetrate
its
secrets
,
and
reduce
them
into
Memoirs
:
Had
this
Prince
been
less
pious
,
he
had
not
needed
greater
motives
to
cross
the
good
intentions
of
the
Pope
.
But
having
discovered
these
of
the
Iesuites
,
and
the
weakness
of
their
reasons
,
he
seconded
the
designs
of
the
Pope
,
and
the
Visitation
was
held
throughout
these
three
Great
Provinces
,
wherein
there
were
found
only
fix
Priests
who
used
not
Concubines
,
and
were
otherwise
guilty
of
scandalous
living
.
What
shall
we
now
say
of
the
Iesuites
,
who
would
have
perswaded
this
Prince
to
hinder
the
execution
of
the
Ordinances
of
the
Pope
▪
And
is
not
this
a
good
obedience
to
the
Soveraign
Pontife
?
I
have
often
heard
it
said
,
The
Robber
and
Receiver
merit
the
same
punishment
.
Another
Author
who
relates
this
story
,
sayes
that
these
debauched
Priests
,
had
not
only
studied
under
the
Iesuites
,
but
made
it
their
custom
to
give
the
Fathers
several
Presents
,
and
that
this
engaged
these
Masters
to
favour
their
Schollers
,
and
take
them
into
protection
though
publick
and
scandalous
sinners
;
Plerique
enim
provinciarum
illarum
Sacerdotes
ex
Iesuitarum
scholis
profecti
munusculd
illis
frequenter
missitabant
,
adeoque
duplici
nomine
quamvis
palam
essent
improbi
,
Magistrorum
patr●cinium
gratiamque
meceri
videbantur
.
Alphons
.
de
Vargas
Relat.
de
stratag
.
Jesuitarum
.
cap.
20.
They
make
themselves
Masters
of
the
Vniversity
of
Prague
against
the
Rights
of
the
Arch-Bishop
,
by
attributing
Rights
not
due
to
the
Emperour
.
P.
411.
What
passed
at
Prague
is
fresher
in
memory
,
the
judgement
of
the
difference
having
been
referred
by
the
Cardinal
d'
Arach
Arch-Bishop
of
Prague
to
the
Pope
and
Cardinals
of
the
Congregation
of
the
Inquisition
.
The
fact
is
as
followeth
.
Pope
Clement
the
6th
,
at
the
desire
of
the
Emperour
Charles
the
4th
,
erected
in
1348.
an
University
at
Prague
,
whereof
the
then
Arch-Bishop
was
made
Chancellour
,
and
his
successors
for
the
time
being
to
have
that
dignity
annexed
to
their
Arch-Bishoprick
;
the
power
given
him
was
not
only
to
bestow
the
degrees
of
Master
,
Doctor
and
others
,
but
to
exercise
all
other
things
belonging
to
the
Jurisdiction
of
an
ordinary
by
the
Canons
which
have
been
expounded
by
the
Council
of
Trent
,
and
extend
even
to
the
inferiour
Schools
.
From
hence
it
appears
,
that
Secular
Princes
have
no
jurisdiction
in
this
University
,
and
that
by
consequence
,
he
that
takes
this
right
from
the
Bishop
incurs
the
sentence
of
excommunication
pronounced
by
the
Bull
in
Coena
Domini
against
those
that
usurp
Ecclesiastical
Jurisdiction
that
belongs
not
unto
them
.
The
Iesuites
who
have
the
pride
of
the
Devil
,
and
an
extravagant
ambition
to
command
;
thought
it
a
good
way
to
please
their
itch
of
Superiority
,
by
bringing
under
their
power
the
people
,
and
Ecclesiasticks
of
Prague
,
and
making
themselves
Masters
of
the
University
,
and
all
the
Schools
there
;
to
effect
this
,
they
were
to
establish
him
for
Chancellour
,
Rector
and
Governour
of
all
the
Schools
,
who
should
be
Rector
of
their
Colledge
,
though
not
feasible
without
interessing
the
conscience
of
the
Emperour
,
which
they
made
no
difficulty
of
;
they
perswaded
the
Emperour
as
they
pleased
and
executed
their
desires
accordingly
trampling
under
foot
the
Laws
Divine
,
and
all
humane
respects
,
the
Emperour
reposing
intire
confidence
in
them
,
and
leaving
them
to
effect
their
design
,
as
themselves
should
think
fit
.
They
drew
up
an
Ordinance
which
the
Arch-Bishop
presented
in
his
complaints
to
the
Pope
:
Some
passages
whereof
are
here
inserted
out
of
the
clauses
pertinent
to
the
matter
in
hand
.
By
our
Authority
Royal
and
Imperial
we
unite
by
full
right
and
to
perpe●uity
th
Caroline
Vniversity
(
so
called
from
the
founder
Charles
the
4
th
)
to
Ferdinands
Colledge
of
the
Society
of
Iesus
established
in
our
City
of
Prague
,
without
that
any
priviledge
of
the
Caroline
Vniversity
shall
prejudice
this
Vnion
.
What
's
this
in
plain
terms
,
but
that
though
the
Apostolick
See
,
and
the
Council
of
Trent
would
have
the
University
of
Prague
submit
to
the
Jurisdiction
of
the
Arch-Bishop
as
their
Soveraign
Chief
in
matters
Ecclesiastical
,
notwithstanding
we
will
take
away
this
Right
from
the
Arch-Bishop
,
and
maugre
the
Authority
of
the
Holy
See
and
the
Council
,
make
the
whole
University
subject
to
the
Rector
of
the
Colledge
of
Iesuites
?
The
Emperour
proceeds
:
Whereas
we
can
abolish
as
faulty
,
and
do
hereby
effectually
abolish
all
that
may
be
contrary
to
the
union
we
make
:
Therefore
we
will
,
that
to
perpetuity
,
the
Rector
of
our
Colledge
Imperial
of
the
Society
of
Iesus
established
according
to
custome
by
the
Superiours
of
the
said
Society
shall
be
Rector
of
the
whole
Vniversity
,
and
we
make
void
by
these
presents
,
and
annual
the
right
which
any
others
might
pretend
thereto
(
and
by
consequence
that
of
the
Arch-Bishoprick
;
)
And
we
do
hereby
submit
unto
the
said
Rector
all
the
Masters
,
as
well
of
inferiour
Schools
,
as
others
of
the
City
of
Prague
,
who
shall
be
obliged
to
obey
the
Orders
of
the
said
Rector
or
his
Deputy
for
making
visitations
,
or
establishing
any
reglement
.
No
person
shall
have
power
to
establish
any
new
School
in
any
faculty
whatsoever
without
permission
in
writing
from
the
said
Rector
,
to
whom
we
submit
also
all
the
Colledges
and
petty
Schools
of
all
the
Kingdome
(
of
Bohemia
)
as
well
those
now
established
,
as
such
as
are
to
be
established
hereafter
:
and
by
the
same
Secular
Authority
they
give
the
Rector
of
the
Jesuites
all
rights
of
inquisition
and
correction
of
here●icks
,
and
the
censure
of
all
Books
to
be
printed
or
sold.
The
Emperour
gave
all
this
Authority
(
which
he
had
not
himself
)
to
the
Iesuites
,
who
had
given
him
the
occasion
of
committing
this
Sacriledge
for
them
,
for
it
cannot
be
said
the
Emp●rour
did
it
of
his
own
accord
,
since
it
was
by
their
procurement
by
giving
him
the
means
by
a
comparison
as
unjust
as
the
example
they
produced
for
a
precedent
:
See
here
the
ground
.
They
said
,
that
the
Ancient
Orders
of
Religion
had
lost
all
their
right
to
their
foundation
,
and
rents
,
ever
since
the
hereticks
became
Masters
of
their
Monasteries
;
and
that
the
Emperour
having
recovered
them
by
Conquest
through
the
force
of
his
Armes
had
acquired
a
right
in
domaine
to
them
,
and
was
become
absolute
Master
thereof
,
the
Patron
having
lost
all
his
right
.
From
hence
they
inferred
,
that
the
Emperour
having
delivered
the
University
of
Prague
from
the
tyranny
of
the
hereticks
who
had
been
Masters
thereof
for
two
hundred
years
,
was
of
a
Protector
become
Master
thereof
by
his
Arms
,
and
therefore
might
give
it
to
whom
he
pleased
:
They
framed
an
Imperial
Constitution
on
this
ground
.
Who
ever
heard
of
a
villany
like
this
?
they
would
despoil
the
ancient
Orders
of
Religion
,
and
an
Arch-Bishop
of
their
unquestionable
rights
,
and
to
compass
their
ends
,
trample
under
foot
the
Popes
Bulls
,
mock
at
his
Authority
,
perswade
the
Emperour
to
do
that
,
whereby
he
incurs
the
penalties
declared
by
the
Bull
in
Coena
Domini
,
and
all
this
to
make
the
Rector
of
the
Colledge
of
the
company
,
governour
of
the
University
of
Prague
.
They
make
their
F.
Cyprian
,
who
was
a
cheat
,
and
aspy
,
to
pass
for
a
Saint
and
a
Prophet
.
P.
402.
I
have
long
desired
to
know
the
truth
of
a
story
I
have
been
often
told
,
and
learnt
it
at
last
of
F.
Morales
as
followeth
.
In
1638.
a
Iesuite
called
Francis
Matthew
Cyprian
came
from
the
East-Indies
to
Macao
.
He
had
scarce
set
foot
on
land
,
but
the
Bells
of
the
Colledge
rung
out
so
loudly
,
that
they
shook
the
whole
town
,
and
gave
the
inhabitants
reason
to
enquire
the
cause
:
but
they
were
soon
satisfied
by
the
Iesuites
running
all
about
and
saying
;
F.
Cyprian
is
come
at
last
.
He
lived
as
those
whom
the
Iesuites
call
Saints
,
and
the
people
in
compliance
with
them
published
him
for
such
;
but
that
you
may
the
better
judge
of
the
person
they
so
unanimously
canonized
,
I
shall
relate
in
few
words
,
not
his
whole
life
,
which
is
too
long
to
be
written
,
but
what
he
did
this
time
at
Macao
,
whereof
all
the
people
have
been
witnesses
,
and
at
the
same
time
Heralds
to
proclaim
his
impostures
.
Cyprian
one
day
after
long
intreaty
by
the
Iesuites
went
up
into
the
pulpit
in
the
Church
of
the
Society
,
but
what
is
usually
said
of
impudent
Musicians
,
who
must
be
more
intreated
to
hold
their
peace
than
they
were
to
sing
,
was
true
of
him
,
for
he
preached
three
hours
by
the
clock
,
and
notwithstanding
all
the
diligence
used
,
and
signs
made
to
stop
his
impertinent
pratling
,
nothing
could
stay
the
course
of
his
●opperies
for
three
hours
together
.
The
subject
of
his
Sermon
was
,
that
of
his
folly
,
That
St.
Francis
Xavier
had
sent
him
to
preach
at
Iapan
,
and
in
the
familiar
discourses
often
held
with
him
had
given
him
that
order
.
To
authorize
what
he
said
,
he
took
to
witness
the
holy
images
,
the
walls
and
pillars
of
that
Church
,
and
to
perswade
his
Auditors
to
believe
the
certainty
of
his
Revelations
and
ravishments
,
he
told
them
,
that
if
they
of
the
City
opposed
his
passage
from
the
territories
,
they
could
not
hinder
it
,
for
he
would
make
use
of
his
mantle
for
a
bark
,
his
staff
for
a
mast
,
and
would
so
pass
over
with
more
security
than
in
a
vessel
well
equipped
:
These
and
other
expressions
in
his
Sermon
gave
the
people
much
trouble
,
because
,
if
all
things
fell
out
as
he
said
,
it
would
break
the
Commerce
between
Portugal
and
Iapan
to
the
ruine
of
the
people
.
All
the
Ecclesiasticks
and
learned
persons
assembled
together
,
to
consider
what
might
have
inclined
the
Iesuite
to
talk
at
that
rate
,
and
what
remedy
to
apply
.
The
most
judicious
were
of
opinion
,
that
he
was
a
fool
,
but
that
at
that
time
he
practised
dissimulation
more
than
folly
;
which
opinion
had
sufficient
grounds
,
for
that
it
was
propable
he
hid
under
these
appearances
of
dotage
,
the
design
he
had
to
favour
the
interest
of
the
Hollanders
,
who
made
use
of
him
as
an
instrument
proper
to
ruine
the
City
.
When
Cyprian
knew
what
past
in
this
assembly
by
the
information
of
those
co●fidents
of
the
Iesuites
whom
fear
or
interest
ingages
to
give
them
advice
of
all
that
is
transacted
;
this
impostor
writ
in
a
paper
all
that
past
in
the
Assembly
,
and
put
it
into
the
hand
of
a
statue
of
St.
Francis
Xavier
which
stood
in
the
Cell
of
the
Visitor
Manuel
Diaz
the
Jesuite
.
One
of
the
Assembly
came
to
see
the
Visitor
,
and
Cyprian
having
notice
of
it
went
to
his
Chamber
,
and
having
whispered
him
in
the
ear
in
the
presence
of
the
Secular
person
,
who
came
to
the
Visitor
went
his
way
:
When
he
was
gone
,
the
Visitor
forthwith
sayes
to
the
townsman
;
SIR
Know
you
what
F.
Cyprian
saish
?
See
what
that
paper
is
in
the
hand
of
St.
Francis
Xavier
.
The
townsman
took
the
paper
,
wherein
he
found
the
names
of
all
who
had
been
in
the
Assembly
written
with
F.
Cyprians
hand
,
and
that
within
two
months
they
should
all
dye
,
for
having
given
so
disadvantageous
a
judgement
of
the
Iesuite
:
The
Visitor
with
great
exclamations
conjures
the
townsman
to
publish
the
paper
,
that
they
who
were
to
die
might
prepare
themselves
for
it
●
but
the
event
was
quite
contrary
,
for
some
of
those
men
who
were
before
Crazy
,
had
their
health
very
well
for
these
two
months
and
a
long
time
after
:
Perhaps
because
their
distemper
forbore
to
afflict
them
out
of
respect
to
F.
Cyprian
,
who
peradventure
had
given
them
some
of
his
reliques
,
as
his
gray
hairs
,
his
old
shirts
,
or
other
like
things
,
which
he
distributed
very
liberally
.
The
common
people
had
a
great
esteem
of
him
,
and
would
have
torn
in
pieces
his
robe
to
serve
them
for
reliques
,
but
it
was
new
and
of
very
fine
cloth
which
made
F.
Cyprian
willing
to
preserve
it
,
telling
the
people
that
the
habit
he
wore
abroad
was
not
a
relique
considerable
enough
,
but
if
they
came
to
his
lodging
he
would
give
them
excellent
new
cloth
of
his
old
torn
shirts
.
A
Pagan
Indian
trimmed
him
for
nothing
,
which
Cyprian
said
was
an
action
sufficient
to
convert
him
;
but
the
truth
is
,
he
made
great
gains
every
time
that
he
shaved
him
by
selling
every
hair
of
his
beard
for
a
relique
,
and
when
Cyprian
knew
it
,
he
said
,
The
man
must
be
allowed
to
advance
dev●tion
.
They
were
at
last
confirmed
in
the
opinion
they
had
of
him
,
as
being
a
spy
,
or
what
fell
out
afterwards
.
A
Iesuite
,
simple
and
devout
,
(
for
such
also
there
uses
to
be
among
them
)
and
to
F.
Iohn
Baptist
Morales
,
and
told
him
in
private
:
Within
two
months
the
Emperour
of
Japan
shall
send
in
search
of
us
,
and
twelve
of
the
Colledge
,
whereof
I
will
be
one
,
will
go
where
required
,
and
the
first
five
years
we
shall
suffer
three
sorts
of
punishments
,
the
Sword
,
the
Fire
,
and
the
Cross
;
and
we
have
seen
great
miracles
done
by
F.
Cyprian
in
confirmation
of
this
truth
.
There
past
not
only
two
months
but
two
years
,
and
a
thousand
may
pass
before
any
come
in
search
of
them
,
or
they
go
to
Iapan
.
It
is
true
nevertheless
that
F.
Cyprian
had
taken
his
measures
to
go
to
Iapan
within
two
months
,
and
had
for
that
purpose
sent
two
Iesuites
into
a
D●sart
Island
to
build
a
vessel
for
his
passage
;
the
City
was
advertised
of
it
,
and
sent
to
destroy
it
:
But
F.
Cyprian
warned
them
who
had
commission
to
do
it
,
not
to
put
it
in
execution
,
foretelling
them
that
there
would
fall
fire
from
heaven
on
them
who
would
adventure
to
touch
it
:
He
said
truth
in
some
measure
,
but
not
altogether
,
for
fire
there
was
,
but
not
from
heaven
,
and
that
burnt
not
men
,
but
men
burnt
the
barque
.
By
this
they
discovered
his
design
,
and
gave
account
to
the
inquisition
of
his
Revelations
,
his
Prophecies
and
Impostures
he
made
use
of
for
cheating
the
world
,
and
the
inquisitors
having
found
the
truth
of
the
information
,
ordered
he
should
be
sent
back
to
the
Indies
,
and
charged
Anthony
Cardin
the
Iesuite
to
bring
him
thither
;
but
as
one
who
had
sucked
the
same
milk
,
and
learnt
the
same
doctrine
,
he
permitted
him
to
flee
among
the
Moores
where
he
ended
his
life
with
as
much
sanctity
as
he
began
,
and
led
it
to
that
time
.
And
I
doubt
not
but
Poza
the
Iesuite
hath
put
him
in
his
Martyrology
.
They
seek
in
the
Indies
the
means
to
enrich
themselves
,
not
the
salvation
of
souls
:
And
dishonour
Religion
by
their
Concubinages
and
impostures
.
P.
407.
The
story
of
what
past
among
the
Indians
Chiriguanaes
is
worth
the
reporting
:
I
heard
it
,
sayes
the
Author
,
at
Madrid
of
a
person
of
honour
,
a
Friend
and
Correspondent
of
D.
Iohn
D'
Elizarazo
his
Majesties
Commissioner
in
the
City
of
Plat●
in
Peru.
The
Indians
Chiriguanaes
live
beyond
the
Mountains
of
Peru
,
and
are
a
Nation
very
docil
and
susceptible
of
the
doctrine
of
the
Gospel
,
but
Enemies
to
those
labours
and
pains
the
Indians
now
suffer
.
The
Iesuites
undertook
their
Conversion
,
and
in
a
short
time
laboured
to
good
effect
;
these
Infidels
receiving
the
Gospel
with
very
great
devotion
;
when
the
Fathers
saw
them
almost
all
Converted
and
Baptized
,
and
that
they
were
dexterous
and
tractable
,
they
resolved
to
propose
to
them
the
end
of
their
preaching
,
which
was
not
,
as
it
appeared
,
the
Conversion
of
the
souls
of
these
Infidels
,
but
to
make
advantage
by
their
estates
.
They
told
them
,
that
being
their
preachers
they
desired
to
live
amongst
them
,
but
wanted
lands
and
hereditaments
for
maintenance
,
and
desired
their
Ayd
for
planting
some
Sugar-Canes
,
whereby
they
might
be
enabled
to
live
with
Credit
.
The
Indians
perceived
the
Avarice
of
the
Iesuites
,
and
were
confirmed
in
their
opinion
,
wherein
all
they
of
Peru
concurre
,
that
these
people
are
not
Ministers
of
the
Gospell
,
but
under
pretence
of
preaching
the
faith
of
Christ
,
labour
only
to
establish
their
tyranny
,
and
deprive
the
Indians
of
their
Liberty
:
So
that
they
resolved
to
set
upon
them
by
night
,
and
to
chastise
them
so
as
to
make
them
an
example
to
others
.
Though
the
Iesuites
had
not
been
long
in
that
place
,
they
had
contracted
great
familiarity
with
the
Indian
women
,
who
had
such
affection
for
them
,
that
they
made
it
appear
to
the
prejudice
of
that
they
ought
to
have
exprest
to
their
Husbands
and
Kindred
;
for
they
gave
them
notice
of
the
resolution
taken
to
kill
them
,
and
furnished
them
with
means
to
flee
away
.
Six
of
them
escaped
,
and
came
to
the
City
of
Plata
,
where
they
blazed
it
abroad
,
that
the
Indians
out
of
unwillingness
to
receive
the
Gospel
had
driven
them
away
;
And
that
their
Companion
F.
Mendiola
had
renounced
the
faith
,
and
marryed
after
the
manner
and
Ceremonies
of
the
Indians
.
That
this
obliged
them
to
give
Accompt
of
what
past
,
that
he
might
be
●etched
out
thence
by
force
of
Arms
,
it
being
otherwise
impossible
the
Infidels
should
be
converted
:
1.
Because
Mendiola
cherished
them
in
their
blindness
,
for
fear
of
being
punished
for
his
faults
:
2.
Because
they
would
be
confirmed
in
their
Errour
by
the
ill
example
of
a
Priest
and
Minister
of
the
Gospel
,
who
had
embraced
their
Religion
,
this
made
them
desire
forces
of
D.
Iohn
D'ilisaraze
for
the
enterprize
,
and
for
an
evidence
of
the
truth
of
their
allegations
,
they
had
taken
from
Mendi●la
the
Iesuites
habit
,
as
having
apostatized
from
the
Faith
.
The
Kings
Minister
Judged
this
an
affair
of
too
Great
consequence
to
be
hastily
engaged
in
,
and
took
better
advice
which
was
to
send
an
express
to
Mendiola
,
to
assure
him
of
his
protection
and
assistance
to
obtain
absolution
from
his
Crime
.
This
Father
was
extremely
surprized
at
the
newes
,
as
having
never
thought
of
Renouncing
the
Faith
,
or
quitting
the
Iesuites
habit
.
This
made
him
resolve
to
be
gone
forthwith
and
inform
himself
of
all
that
concerned
him
on
this
occasion
:
He
presented
himself
in
this
condition
to
the
Iesuites
,
and
by
his
presence
convinced
them
of
the
falseness
of
their
allegations
against
him
.
Declaring
that
all
this
was
grounded
on
their
weakness
and
wretchedness
,
which
had
precipitated
them
into
Concubinage
:
And
that
these
Iesuites
to
cover
their
fault
had
attributed
his
to
Idol●try
.
And
that
it
was
strange
,
that
the
fault
being
common
to
all
,
he
alone
who
was
the
least
guilty
should
bear
the
shame
:
This
obliged
him
to
quit
the
Society
,
and
take
the
habit
of
a
Secular
Priest
,
with
the
hatred
we
may
easily
imagine
he
conceived
against
them
who
had
raised
such
an
infamous
slander
against
him
,
with
design
to
destroy
him
among
the
Indians
,
left
he
should
discover
their
villanies
,
abhorring
that
Order
,
who
on
such
occasions
,
and
to
cover
such
wickedness
will
strip
their
Fryars
of
the
habit
they
wear
.
A
Jesuite
stabbed
by
the
Husband
of
a
Woman
he
loved
,
the
Jesuites
suborn
Witnesses
to
save
their
Credit
.
P.
398.
The
Colledge
of
Jesuites
of
Granada
hath
an
Estate
in
a
place
called
Caparacena
two
Leagues
from
Granada
,
the
administration
whereof
they
gave
to
Balthazar
des
Rois
one
of
the
Society
:
he
had
such
affection
for
a
marryed
woman
of
that
place
,
that
it
was
publickly
known
,
though
the
Husband
was
the
last
who
had
notice
of
it
:
for
the
Iesuite
having
imployed
him
to
work
in
the
Grounds
,
to
make
him
more
tractable
,
had
doubled
his
wages
.
At
last
the
poor
Cuckold
provoked
by
the
injury
done
him
,
studyed
a
fit
occasion
of
revenge
.
The
Jesuite
doubting
nothing
,
came
one
day
from
Granada
to
the
Farm
,
and
went
directly
to
the
Womans
house
,
not
knowing
the
husband
was
there
.
But
the
man
having
hid
himself
to
see
what
should
pass
between
his
Wife
and
the
Iesuite
,
when
he
found
them
both
at
their
Ease
stabbed
the
Iesuite
,
and
left
him
dead
on
the
place
,
having
thrown
his
Bonnet
aloft
,
and
said
,
Away
Horns
.
An
Information
was
exhibited
of
what
happened
,
and
it
was
constantly
affirmed
the
Iesuite
was
an
Adulterer
,
that
the
Husband
had
often
warned
him
from
seeing
his
Wife
,
and
had
been
blamed
by
his
Neighbours
,
as
having
consented
to
his
own
infamy
:
The
Rector
of
the
Colledge
of
Granada
hearing
this
,
exhibited
a
Plaint
Criminal
against
the
Murtherer
,
and
designed
to
make
a
new
Information
quite
different
from
that
which
had
been
exhibited
,
and
took
with
him
a
Notary
of
Granada
to
effect
it
:
He
endeavoured
both
by
promises
and
presents
to
perswade
the
witnesses
examined
in
the
first
information
to
contradict
themselves
,
or
at
least
to
use
ambiguous
expressions
in
some
matters
:
And
't
will
be
worth
the
observation
how
he
managed
the
business
.
He
that
had
deposed
in
the
first
information
,
that
as
soon
as
the
Husband
had
killed
or
wounded
the
Iesuite
,
he
threw
the
Bonnett
aloft
,
and
said
Away
Horns
,
upon
the
second
Deposition
said
,
He
remembred
not
that
he
had
mentioned
that
circumstance
,
but
that
if
it
was
inserted
in
the
Process
,
the
Clark
had
put
it
in
of
himself
:
Another
desirous
to
justifie
the
Iesuite
,
to
shew
that
the
woman
was
not
lyable
to
suspicion
,
by
an
Equivocation
said
,
She
was
a
Woman
of
Age
,
that
is
,
as
he
would
have
it
,
Very
old
,
though
I
can
affirm
on
my
own
knowledge
she
was
but
28.
Most
of
the
witnesses
used
like
Equivocations
,
but
agreed
all
in
this
,
That
the
Iesuite
was
a
Saint
,
and
that
they
had
often
seen
him
with
his
Chapelet
in
his
hand
:
The
Iesuites
having
gotten
this
information
,
vigorously
prosecuted
the
murtherer
,
and
caused
him
to
be
condemned
(
by
contumacy
for
not
appearing
)
to
be
hanged
,
and
when
the
sentence
had
been
pronounced
,
they
printed
the
whole
Process
and
Information
verbatim
,
with
the
Definitive
sentence
,
and
distributed
it
throughout
the
City
,
to
those
who
had
known
the
story
.
I
have
a
Copy
of
it
by
me
.
I
consider
not
so
much
the
fault
of
this
Fryar
,
as
a
thing
to
which
others
may
be
subject
,
but
that
the
Action
must
be
holy
,
just
,
and
canonized
,
because
done
by
a
Iesuite
;
and
that
it
is
better
cause
a
man
to
be
hanged
,
than
acknowledge
that
the
Society
consists
of
men
,
and
of
sinners
.
Thus
their
Apologies
prove
more
scandalous
than
their
Crimes
.
The
horrible
corruption
of
a
holy
Sister
by
Mena
the
Jesuite
,
her
Confessor
,
who
was
saved
by
the
Jesuites
from
the
Inquisition
,
marryed
,
and
taught
Judaisme
.
P.
25.
Mena
was
a
Jesuite
in
appearance
,
of
very
great
abilities
,
he
was
lean
,
pale
,
and
his
eyes
sunk
in
his
head
,
wore
alwayes
a
great
head
,
and
a
great
Chapelet
,
but
it
was
the
better
to
cover
his
greater
hypocrisie
:
when
I
was
a
Student
at
Salamanca
,
being
very
young
,
I
heard
sometimes
his
discourses
and
exhortations
,
which
he
made
with
such
force
,
that
his
Auditors
trembled
,
and
so
he
gained
the
respect
and
esteem
of
a
Saint
;
but
it
was
observed
,
he
made
his
Sermons
before
the
exercise
of
the
Discipline
of
Penance
,
practised
by
many
in
that
Colledge
,
for
which
this
good
Father
seemed
to
have
no
great
affection
or
Devotion
,
though
none
needed
it
more
.
Among
many
others
who
confessed
to
him
,
there
was
a
devout
woman
who
was
very
simple
,
to
whom
he
said
that
God
by
Revelation
had
signified
to
him
that
it
was
his
will
he
should
marry
her
,
and
that
they
should
live
together
as
marryed
persons
,
but
it
must
be
kept
secret
,
and
no
person
to
know
it
.
The
woman
would
not
be
perswaded
without
seeing
the
opinions
of
some
learned
persons
in
approbation
of
Mena's
assertions
.
And
as
one
Crime
easily
drawes
on
another
,
the
Iesuite
used
this
Artifice
to
make
the
poor
woman
believe
that
several
persons
of
Learning
agreed
with
him
in
opinion
;
he
spoke
with
the
ablest
Doctors
of
the
University
,
and
told
them
he
confessed
a
person
very
spiritual
and
pious
,
but
withall
very
scrupulous
,
and
to
that
degree
,
that
she
Rested
not
assured
in
following
the
directions
he
gave
her
,
without
confirmation
from
other
Learned
men
;
therefore
he
intreated
them
,
that
if
they
had
a
good
opinion
of
him
,
and
his
long
experience
in
the
conduct
of
Souls
,
they
would
appease
this
unquiet
spirit
by
assuring
her
she
might
safely
follow
what
F.
Mena
advised
her
:
The
Doctors
who
had
alwayes
observed
the
modesty
of
this
mans
behaviour
,
had
often
heard
him
preach
,
and
knew
his
discourses
were
powerfull
,
that
he
spoke
of
nothing
but
eternity
,
that
he
repeated
almost
every
day
,
that
Iudas
fryed
in
Hell
above
1600
years
for
one
mortall
sin
,
and
should
burn
there
for
ever
,
with
a
thousand
other
expressions
of
like
nature
,
granted
his
request
.
The
I●suite
having
their
testimony
,
went
to
his
holy
Sister
,
and
having
made
use
thereof
to
deceive
the
poor
wretch
,
who
thought
the
Doctors
had
approved
the
pretended
Revelation
of
her
Confessor
,
she
consented
to
marry
him
▪
(
the
circumstances
of
this
infamous
marriage
▪
reported
by
the
Author
are
so
abominable
,
that
we
thought
fit
to
omit
them
.
)
The
Iesuite
continued
a
long
time
the
commission
of
his
Villanies
before
and
after
Mass
,
and
forbore
not
at
the
same
time
to
continue
his
discourses
of
piety
in
the
Colledge
,
but
leaving
us
to
perform
the
Discipline
of
Penance
we
used
in
the
Church
,
he
retyred
to
his
pleasures
with
his
holy
sister
in
an
Ermitage
where
he
kept
her
.
The
Inquisition
was
advertised
of
all
this
,
and
caused
Mena
to
be
imprisoned
at
Valladobid
:
The
taking
of
him
made
as
much
noise
as
his
pretended
vertue
had
gained
him
reputation
:
The
Society
undertook
his
defence
,
and
by
their
credit
and
Certificates
that
F.
Mena
was
sick
,
and
by
extenuating
his
Crime
,
they
obtained
leave
to
take
him
into
their
Colledge
,
where
he
might
be
in
custody
of
the
Officers
of
the
Inquisition
:
But
they
were
so
desirous
to
set
him
at
liberty
,
that
while
the
Officers
of
the
Inquisition
,
who
were
ordered
to
attend
the
sick
man
,
went
to
dinner
,
the
Jesuites
sent
to
tolle
the
Bell
,
and
gave
it
out
that
Mena
was
dead
.
And
to
cover
this
Lie
,
they
made
a
face
and
hands
of
past-board
,
and
having
fagotted
up
a
kind
of
body
of
Sticks
and
old
Clouts
,
they
put
this
wooden
Mena
on
a
Biere
,
and
in
the
mean
time
mounted
the
true
Mena
on
a
good
Mule
,
which
rested
not
till
he
came
to
Genes
,
where
he
hath
within
these
twenty
years
,
publiquely
read
the
Law
of
Moses
to
the
Iawes
.
He
married
there
,
and
had
Children
,
and
a
friend
of
mine
told
me
he
had
spoken
with
them
at
Genes
,
and
asked
them
news
of
their
Father
,
who
was
not
long
before
dead
:
And
those
he
had
by
his
holy
Sister
I
have
seen
Students
in
the
Iesuites
Colledge
of
Salamanca
,
and
very
well
used
:
As
for
the
she-Saint
▪
she
appeared
no
more
.
That
a
Fryar
profest
may
marry
upon
a
probable
Re●elation
.
It
was
upon
the
occasion
of
F.
Mena
,
that
the
Iesuite
Salas
,
lib.
2.
tract.
8
Disp.
unicâ
Sect.
5.
Nunt.
51.
teaches
,
That
a
Fryar
pro●est
,
of
an
Order
approved
,
who
shall
have
a
probability
of
a
Divine
Revelation
,
that
God
dispenses
with
his
Vow
to
enable
him
to
marry
,
may
marry
,
and
make
use
of
this
probable
,
though
doubtfull
dispensation
:
I
know
very
well
that
Doctor
Aquila
answers
,
that
Salas
changed
his
opinion
before
they
had
printed
the
Leaf
that
contains
this
proposition
.
But
if
that
be
true
,
why
did
he
not
tear
off
those
that
were
printed
already
:
But
it
is
a
known
and
ordinary
Artifice
of
the
Iesuites
,
for
evading
the
reproaches
justly
due
to
them
for
any
proposition
cited
out
of
their
Books
,
to
produce
a
corrected
Copy
,
where
it
hath
been
expunged
:
But
't
is
not
so
here
,
for
there
are
several
Copies
of
Salas
in
print
,
which
are
not
corrected
;
and
Salas
who
should
have
corrected
the
Proposition
,
hath
maintained
it
;
and
three
of
the
gravest
Fathers
according
to
the
practice
of
the
Society
have
approved
,
and
three
thousand
had
done
it
,
had
the
book
been
read
by
so
many
.
A
Thes●s
of
the
Jesuites
:
That
they
are
not
obliged
to
say
the
Breviary
:
And
that
it
is
but
●
Customary
Error
.
P.
43.
I
have
seen
,
sayes
the
Author
,
when
I
was
at
Ocagna
in
1636.
a
Thesis
maintained
by
the
Iesuites
,
wherein
they
affirmed
,
that
the
Ecclesiastiques
Secular
and
Regular
,
were
not
obliged
neither
on
pain
of
sin
mortall
nor
venial
,
to
say
the
Breviary
:
That
there
was
no
Law
in
the
Church
to
command
it
,
but
that
it
was
a
Custom
derived
from
common
Error
:
I
assisted
in
person
at
these
Theses
,
upon
this
token
,
that
three
dayes
after
the
Jesuite
was
cited
by
the
Inquisition
,
but
what
became
of
the
business
,
I
know
not
.
The
extravagancy
of
the
Jesuites
in
the
matter
of
Revelations
,
and
self-conceit
;
falsifying
Books
.
Valentia
confounded
on
this
occasion
before
Pipe
Clement
the
8th
and
died
.
Pag.
43.
In
the
first
Edition
of
the
Spiritual
Exercises
of
the
Iesuites
,
there
is
this
proposition
p●g.
31
and
32
of
the
Impression
at
Burg●s
,
1574.
It
is
the
great
perfection
of
a
Christian
to
keep
himself
indifferent
to
do
what
God
shall
reveal
to
him
,
and
not
to
determine
himself
to
do
what
he
hath
already
revealed
and
taught
in
the
Gospel
.
This
is
the
source
of
many
other
maximes
of
theirs
,
and
particularly
of
that
affirmed
by
a
I●suite
named
Eusebius
in
a
Book
Intituled
,
Of
the
Love
of
Iesus
and
Mary
,
that
St.
Ignati●s
had
more
wisdome
,
and
spiritual
prudence
than
St.
Paul
,
and
that
if
the
Apostles
were
now
in
the
world
they
would
regulate
their
lives
according
to
th●se
of
the
Iesuites
.
He
that
answers
for
the
Iesuites
,
sayes
this
is
not
true
,
and
that
these
words
are
not
in
the
Book
which
the
Authors
of
the
Extracts
quotes
,
and
that
he
understood
not
Latine
.
The
Author
of
the
Reply
doubts
not
but
the
words
of
Eusebius
are
to
be
found
in
the
first
Ed●tion
of
his
Book
;
as
having
been
read
there
by
persons
of
good
credit
,
who
assured
him
thereof
,
but
told
him
at
the
same
time
,
that
the
Iesuites
had
quickly
supprest
it
,
and
dextrously
substituted
another
very
like
it
.
As
to
the
Apologists
reproaching
the
Author
of
the
Extract
,
that
he
understood
not
Latine
,
the
Author
of
the
Reply
makes
this
reparty
,
That
perhaps
he
had
studied
Grammar
in
the
Schools
of
the
Iesuites
.
This
,
sayes
he
,
was
the
answer
of
a
Divinity
Professor
of
a
Religious
Order
,
who
pressing
a
Iesuite
extreamly
in
dispute
,
and
in
the
heat
of
his
Argument
slipped
into
a
Solecis●
,
the
Jesuite
who
was
in
perplexity
how
to
extricate
himself
from
the
ill
consequences
of
his
opinion
,
which
the
professo●
urged
very
much
,
would
have
diverted
the
dispute
by
reproaching
him
with
having
committed
a
fault
against
Grammar
;
I
confess
it
▪
sayes
the
Professor
,
but
not
against
Divinity
;
and
the
reason
is
clear
,
for
I
have
studied
Divinity
in
my
Order
,
but
Grammar
in
your
Colledge
.
But
,
our
Author
adds
,
The
Spiritual
Exercises
,
I
have
in
Latine
and
Spanish
differ
as
much
the
one
from
the
other
,
as
Yea
and
No
,
and
't
is
not
extraordinary
with
the
Iesuites
to
make
intire
impressions
of
Books
to
take
away
those
words
which
make
against
them
.
Thus
they
did
in
the
time
of
the
Congregation
de
Auxiliis
,
making
an
express
impression
of
St.
Augustine
,
and
cutting
of
what
was
contrary
to
their
assertions
,
that
Valentia
might
maintain
their
sentiments
by
the
words
of
that
Holy
Doctor
,
by
taking
from
him
his
own
,
and
putting
into
his
writings
words
purely
Pelagian
.
They
were
convicted
of
this
before
Pope
Clement
the
8
th
.
For
Lemos
the
Dominican
having
quoted
St.
Augustine
in
defence
of
a
position
which
he
maintained
against
the
Iesuites
,
Valentia
denied
there
was
any
such
expression
as
Lemos
cited
in
the
works
of
St.
Augustine
;
Lemos
desired
the
Books
might
be
brought
,
the
Iesuite
had
in
readiness
those
he
had
printed
and
falsifyed
,
and
read
the
quite
contrary
to
what
Lemos
affirmed
;
But
the
Dominican
desired
they
would
fetch
the
works
of
St.
Augustine
out
of
the
Popes
Library
,
and
the
Pope
himself
read
there
the
passage
as
Lemos
had
cited
it
,
and
having
thereby
discovered
the
cheats
of
the
Iesuites
he
said
to
Valentia
:
Is
it
thus
,
you
pretend
to
deceive
the
Church
of
God
?
These
words
were
like
a
thunder-bolt
to
strike
down
Valen●ia
,
and
made
him
fall
in
a
swoone
before
the
Pope
,
and
die
two
dayes
after
.
By
this
it
appears
that
they
had
made
an
intire
Edition
of
the
works
of
St.
Augustine
only
to
leave
out
the
words
cited
by
Lemos
.
Their
interessed
and
extravagant
devotion
under
pretence
of
honouring
the
Virgin
.
P.
7.
What
passed
at
Alcala
whereof
Doctor
Aquila
speaks
makes
it
appear
,
that
the
Devotion
of
the
Iesuites
to
the
immaculate
conception
of
the
Virgin
is
proportioned
to
their
interests
,
and
increases
according
to
the
account
of
the
profits
they
draw
from
it
in
pleasing
Princes
,
or
gathering
money
from
the
people
to
keep
the
feast
.
They
have
at
Alcala
,
as
in
their
other
houses
,
Congregations
for
their
Schollars
,
and
other
persons
who
frequent
their
Colledges
.
They
assembled
on
a
Saturday
to
make
a
vow
to
defend
the
purity
of
Mary
in
her
Conception
;
after
which
they
told
them
,
now
you
cannot
be
Dominioans
,
for
they
make
a
vow
quite
contrary
,
which
is
quite
false
;
this
done
,
they
gathered
money
from
all
them
that
were
to
make
the
vow
(
which
was
the
principal
part
of
the
Ceremony
)
under
pretence
of
the
Charges
they
were
to
be
at
,
and
made
some
artificial
fires
which
were
like
to
burn
an
Image
of
the
Conception
,
which
served
as
a
Crown
to
the
Machine
.
When
the
Congregationists
had
supped
,
the
Iesuites
gave
them
in
their
hands
a
standard
of
our
Lady
,
and
having
many
in
company
very
far
on
their
way
,
the
squadron
arrived
between
ten
and
eleven
a
clock
in
the
evening
at
the
Colledge
of
St.
Thomas
D'
Alcala
with
fearful
cryes
,
and
a
horrible
bustle
mixt
with
scurrilous
,
foul
,
and
unhandsome
expressions
,
calling
the
Dominicans
Jews
,
Hereticks
,
and
enemies
of
the
Virgin
;
they
threw
stones
,
and
discharged
pistols
against
the
gates
and
the
windows
,
brake
down
the
glass
,
and
wearied
at
last
,
and
hoarse
with
crying
,
they
went
with
their
standard
(
which
they
let
fall
more
than
once
)
to
the
Convents
of
St.
Catharine
,
and
the
mother
of
God
,
where
they
play'd
the
like
pranks
.
F.
Oquete
the
Iesuite
preached
the
next
day
,
and
perswaded
them
to
defend
the
Conception
of
the
Virgin
with
the
sword
,
with
the
poinard
,
with
their
blood
,
and
with
fire
,
and
that
if
any
opposed
them
St.
Iago
&c.
which
is
a
Spanish
Oath
by
St.
Iames
,
or
a
menace
.
He
forgot
only
(
which
some
say
was
done
of
malice
)
to
call
those
of
old
Castile
to
the
Assembly
,
who
provoked
by
the
neglect
went
the
night
following
to
throw
stones
at
F.
Oquetes
Chamber
,
exalting
the
Virgin
,
St.
Thomas
and
his
Doctrine
:
From
hence
proceeded
the
challenge
between
the
Captains
of
the
Castellines
,
and
the
Navarr●is
,
who
carried
the
Standard
the
night
of
the
Congregationists
triumph
,
of
which
Captains
the
one
was
killed
,
and
died
without
confession
.
F.
Oquete
said
in
this
Sermon
,
that
the
Virgin
had
rather
be
eternally
in
Hell
deprived
of
the
vision
of
her
Son
,
to
see
Devils
there
,
than
to
have
been
conceived
in
original
sin
.
P.
114.
'T
is
not
out
of
Piety
,
but
hatred
to
the
Dominicans
,
and
to
render
them
odious
to
the
people
,
that
they
teach
the
immaculate
conception
of
the
Virgin
:
The
Cardinal
of
Lugo
a
Iesuite
in
a
letter
to
one
of
their
Fathers
at
Madrid
writes
:
Your
Reverence
may
do
well
to
order
things
,
so
that
those
of
the
Society
apply
themselves
diligently
in
your
quarters
to
revive
the
Devotion
of
the
Conception
,
to
which
they
are
well
affected
in
Spain
,
to
see
if
by
this
means
we
may
divert
the
Dominicans
,
who
press
us
here
in
the
defence
of
St.
Augustine
:
And
I
believe
they
will
surmount
us
in
the
principal
points
De
Auxiliis
,
if
we
oblige
them
not
to
imploy
their
force
another
way
.
Their
Artifices
towards
vain
w●men
.
P.
247.
The
Iesuites
make
use
of
several
Artifices
to
surprize
them
with
whom
they
have
to
do
,
and
especially
women
.
They
speak
of
nothing
but
magnificence
and
liberality
to
those
who
are
vain
,
telling
them
that
by
these
vertues
they
establish
reputation
,
and
cite
examples
to
that
purpose
;
and
having
puft
up
their
hearers
with
such
vain
conceits
,
they
represent
their
necessities
,
that
they
have
no
Ornaments
in
their
Vestries
,
and
some
of
the
Fathers
want
shirts
to
shift
them
.
Their
Artifices
towards
women
having
Children
under
their
care
.
Ibid.
There
are
other
women
well
affected
to
the
Iesuites
,
but
obliged
to
take
care
of
the
children
they
have
.
To
these
they
represent
the
sanctity
of
a
Religious
Estate
,
or
the
advantages
that
attend
the
service
of
the
King
,
and
so
engage
the
children
in
Armes
or
Monasteries
,
and
so
render
themselves
Masters
of
the
Family
.
Their
Artifices
to
procure
gifts
from
simple
people
:
a
cruel
example
of
this
kind
.
Ibid.
Some
people
are
melancholique
and
scrupulous
,
and
to
these
the
Fathers
do
effectually
represent
,
that
all
they
have
of
good
must
be
applyed
to
their
salvation
,
and
to
set
their
Conscience
at
rest
they
must
make
their
Wills
,
wherein
they
provide
alwayes
a
good
Legacy
for
themselves
,
and
if
it
be
possible
,
perswade
them
to
make
a
deed
of
gift
to
the
Iesuites
instead
of
a
Testament
:
As
it
happened
at
M●laga
in
1643.
where
a
poor
man
resolved
to
retire
from
all
secular
affairs
,
put
intire
confidence
in
a
Iesuite
for
drawing
his
Will
,
and
signed
it
as
presented
without
reading
or
hearing
it
read
:
But
was
strangely
surprized
,
when
by
the
end
of
four
dayes
he
was
turned
out
of
his
house
by
the
Iesuites
;
for
thinking
he
subscribed
a
will
to
take
effect
after
his
death
,
he
had
signed
a
deed
of
Gift
,
whereby
he
past
all
his
Estate
to
the
Iesuites
in
his
life
time
.
The
man
sued
them
at
law
,
but
where
judgement
is
given
on
what
is
produced
in
writing
,
tears
could
not
prevail
,
and
the
Iesuites
continued
in
possession
of
the
Estate
,
and
he
the
right
owner
reduced
to
beggary
.
Purgatory
according
to
the
Jesuites
like
Mahomets
Paradisefull
of
all
sorts
of
sensual
pleasures
.
P.
22.
Esclapes
the
Licentiat
who
made
an
Extract
of
the
wicked
maximes
of
the
Iesuites
in
his
8
th
proposition
reproaches
them
with
an
affirmation
,
that
it
is
probable
,
that
besides
the
Purgatory
generally
believed
,
there
is
another
very
pleasant
,
full
of
flowers
and
sweet
scents
,
where
the
souls
that
are
purified
endure
no
pain
of
sense
,
nor
are
afflicted
that
their
entry
into
bliss
is
deferred
;
so
that
this
place
is
to
them
as
a
noble
and
honourable
prison
.
Bellarmine
the
Iesuite
lib.
2.
de
Purg
cap.
7.
refuted
by
Malvenda
the
Dominican
in
his
Book
of
Paradise
,
cap.
92.
Observe
if
there
be
any
difference
between
this
Purgatory
and
Mahomets
Paradise
.
Doctor
Aquila
who
undertakes
the
defence
of
these
maximes
of
the
Iesuites
,
answers
,
That
this
Opinion
is
a
revelation
which
venerable
Bede
delivers
as
true
,
and
approves
,
lib.
5.
Hist
Cap.
13.
and
that
there
are
many
other
revelations
to
confirm
it
reported
by
St.
Gregory
,
Lib.
4.
Dial.
Cap.
36.
Bellarmine
relying
on
his
Authority
,
sayes
,
'T
is
not
improbable
these
Revelations
are
true
,
and
that
by
consequence
there
is
such
a
place
as
they
report
where
souls
are
purified
;
Vbi
licet
nulla
poena
sensus
sit
,
tame●
poena
damni
.
If
the
Iesuites
reviled
him
who
said
a
Revelation
delivered
as
true
by
St.
Thomas
was
not
improbable
,
we
have
as
much
reason
to
pay
them
in
their
own
coyn
on
this
occasion
.
Let
the
wise
judge
now
whether
the
I●suites
are
wronged
,
when
we
say
they
assert
the
Paradise
of
Ma●omet
.
The
Author
of
the
Iesuitique
Theatre
on
these
words
of
Aquila
,
sayes
,
it
must
be
supposed
the
Paradise
of
Mahomet
was
a
place
feigned
by
that
wretch
,
wherein
were
all
pleasures
that
men
may
enjoy
without
desiring
Divine
,
because
by
his
tenets
beatitude
consists
in
eating
and
drinking
,
and
other
pleasures
of
sense
.
Let
the
wise
judge
whether
he
who
dares
affirm
that
there
is
a
purgatory
where
men
desire
not
the
vision
of
God
,
where
there
is
not
any
grief
or
pain
,
but
sweet
scents
,
pleasant
and
flourishing
fields
,
makes
any
difference
between
this
Purgatory
and
Mahomets
Paradise
.
It
is
cause
of
astonishment
that
these
Authors
would
corrupt
the
sense
of
the
Saints
to
Authorize
their
perverse
Opinions
,
for
there
is
a
vast
difference
between
their
Revelations
,
and
the
Errour
which
Dr.
Aquila
would
introduce
and
defend
under
the
title
of
an
Opinion
.
The
Saints
said
no
more
,
but
that
in
their
prayers
they
smelled
sweet
savors
,
and
saw
pleasant
fields
,
wherein
were
mens
souls
;
which
denotes
the
comforts
they
received
from
the
prayers
of
the
faithful
:
When
parables
are
used
to
express
any
matter
,
we
must
not
stick
at
the
shell
but
enucleate
the
meaning
;
as
when
our
Saviour
compares
the
Kingdom
of
Heaven
to
a
grain
of
mustardseed
,
it
is
not
to
be
literally
understood
,
for
he
speaks
by
a
Metaphor
.
My
judgement
of
this
opinion
is
agreeable
to
that
of
Suarez
concerning
it
,
whom
the
Iesuites
so
often
call
The
thrice
Sage
Suarez
,
who
sayes
,
Tom.
4.
3.
Part.
dis.
46.
Sect.
1.
n.
13.
that
this
Opinion
is
contrary
to
the
sense
of
all
Divines
,
the
Truth
,
and
the
Holy
Fathers
.
F.
Gabriel
de
Henao
the
Iesuite
differs
little
from
this
Opinion
,
when
he
sayes
in
his
Empirology
,
that
there
shall
be
musique
in
Heaven
with
material
instruments
as
upon
Earth
:
Nor
is
F.
Lewis
Henriques
far
from
their
sentiments
,
having
made
a
Book
Entituled
,
The
business
of
the
Saints
in
Heaven
,
which
is
not
a
Book
secret
and
unlicensed
,
but
Authorized
with
the
approbation
of
F.
Francis
de
Prado
then
Provincial
of
Castille
Dat.
at
Salamanca
Apr.
28.
1631
▪
He
proves
in
the
22
Chap.
that
every
Saint
shall
have
his
particular
house
in
Heaven
,
and
Christ
a
Magnificent
Palace
:
That
there
shal●
be
large
streets
and
great
piazza's
strong
house
and
walls
to
environ
and
defend
them
.
He
sayes
in
the
24
th
Ch.
That
there
shall
be
a
Soveraign
pleasure
in
kissing
and
embracing
the
bodies
of
the
blessed
,
that
they
shall
bathe
themselves
in
one
anothers
sight
,
that
there
shall
be
pleasant
bathes
for
that
purpose
,
that
they
shall
swim
like
fishes
,
and
sing
as
melodiously
as
Nightingales
.
He
affirms
in
the
58
th
Ch.
that
the
Angels
shall
put
on
Womens
habits
,
and
appear
to
the
Saints
in
the
dress
of
Ladies
,
with
curles
and
locks
,
with
wastecoats
and
fardingales
,
and
the
richest
linnens
.
He
sayes
in
the
47
th
Ch.
That
the
men
and
women
shall
delight
themselves
in
muscarades
,
feasts
and
ballads
.
In
the
27
th
Ch.
That
the
streets
of
Paradise
shall
be
adorned
with
Tapestry
,
and
all
the
Histories
of
the
world
engraven
in
the
walls
by
excellent
sculptors
.
He
tells
us
in
the
60
th
Ch.
The
Angels
shall
not
have
particular
houses
,
but
that
it
is
better
for
them
to
go
from
one
quarrer
to
another
for
diversity
.
Ch.
65.
That
women
shall
sing
more
pleasantly
than
men
,
that
the
delight
may
be
greater
.
Ch.
68.
That
wom●n
shall
rise
again
with
very
long
hair
,
and
shall
appear
with
ribbands
and
laces
as
they
do
upon
earth
.
In
the
73
th
Ch.
that
married
people
shall
,
as
in
this
life
,
kiss
one
another
,
and
the
pretty
mignons
their
children
,
which
will
be
very
pleasant
.
See
what
he
says
of
the
general
judgement
,
n.
50.
where
you
will
find
the
origin
of
all
this
,
and
how
the
whole
Society
had
then
approved
it
,
and
the
Provincial
having
afterwards
allowed
of
it
by
order
of
the
General
Mutius
Vitteleschi
,
't
is
no
wonder
D.
Aquila
appears
in
its
defence
.
In
the
Indies
and
at
China
they
carry
on
their
breasts
the
marks
of
Idolatrous
Sectaries
,
publishing
falsly
that
the
Pope
had
declared
it
allowable
.
P.
401.
Behold
another
story
I
heard
of
F.
Iohn
Baptista
de
Morales
the
Dominican
my
friend
,
Missionary
to
China
,
which
past
at
Macao
.
The
Iesuites
in
the
Indies
serve
a
Nation
called
Bramins
,
who
being
of
a
different
Sect
from
other
Idolaters
,
do
for
distinction
carry
on
their
breasts
little
cords
enterlaced
as
a
chain
,
as
the
particular
marque
of
their
profession
:
The
Iesuites
who
serve
this
people
,
and
are
willing
to
please
them
(
which
concludes
them
Rich
)
wear
these
cords
as
the
Idolaters
,
as
at
China
they
go
in
the
habit
of
Bonzes
,
and
canonize
in
their
persons
the
idolatry
of
their
parishioners
.
The
other
orders
of
Religion
were
astonished
at
the
sight
,
and
consulted
the
H●ly
See
what
they
were
to
do
on
this
occasion
,
as
not
being
able
to
perswade
the
Iesuites
out
of
this
habit
:
But
much
about
the
time
they
expected
an
answer
.
Rubinos
the
visitor
of
the
Iesuites
published
in
Micao
,
that
his
holiness
had
declared
,
that
it
was
allowable
to
wear
the
habit
of
those
Indians
.
F.
Morales
being
shortly
after
at
Rome
remembred
this
passage
,
and
inquired
of
the
Commissioner
of
the
Holy
Office
what
judgement
had
been
given
in
that
point
;
the
Father
●hewed
him
the
sentence
pronounced
,
whereby
it
appeared
that
that
sort
of
Ornament
or
marque
of
distinction
was
prohibited
as
heretical
,
directly
contrary
to
what
the
Visitor
had
published
.
A
strange
vow
of
a
Jesuite
of
quality
,
whom
the
Fathers
dismissed
their
Colledge
for
receiving
an
inheritance
he
had
renounced
,
obliging
him
by
v●w
to
re-enter
the
Society
when
master
of
the
Estate
.
Charles
Zani
Son
of
Count
Iohn
Zani
of
Bologne
in
Italy
entred
into
the
Society
of
the
Iesuites
in
the
year
1627.
and
before
his
entrance
made
an
ample
renunciation
to
all
the
Estate
that
might
at
any
time
belong
to
him
in
what
manner
soever
it
should
be
,
specifying
expresly
,
that
neither
he
nor
the
Society
should
be
able
▪
to
make
any
pretence
thereto
.
When
he
had
continued
amongst
them
eleven
years
,
his
Father
and
Count
Angelo
his
Brother
dying
in
that
time
,
the
Fathers
of
the
Society
perswaded
him
to
quit
the
Colledge
for
receiving
the
inheritance
,
and
when
he
had
done
it
to
return
thither
again
.
To
this
purpose
they
desired
of
the
F.
General
Vitteleschi
the
letters
of
dismission
necessary
for
the
occasion
which
were
sent
to
F.
Menochins
the
Provincial
,
but
before
they
were
given
to
F.
Charles
Zany
,
they
made
him
vow
to
return
into
the
Society
with
all
the
estate
that
should
belong
to
him
,
as
F.
Bargellin
should
think
fit
;
the
form
of
the
Vow
signed
by
F.
Charles
was
as
followeth
:
I
Charles
Zany
being
ready
to
receive
my
letters
of
dismission
from
the
Society
of
Iesus
which
I
have
desired
,
before
they
are
delivered
me
by
the
Right
Reverend
F.
Provincial
Stephen
Menochius
do
in
his
presence
voluntarily
make
this
vow
to
God
,
whereby
I
oblige
my self
in
conscience
to
his
Divine
Majesty
as
strictly
as
is
possible
,
that
having
received
my
said
Letters
of
dismission
,
I
shall
again
desire
with
all
instance
the
Superiors
for
that
time
being
,
that
I
may
re-enter
the
said
Society
as
soon
as
I
have
ordered
my
affairs
,
for
which
I
have
desired
and
received
the
said
Letters
,
intending
and
obliging
my self
to
make
such
instance
,
and
desire
of
re-entring
the
Society
,
and
to
take
such
time
as
shall
be
judged
most
convenient
by
the
Reverend
F.
Vincent
Marie
Bargellin
,
as
he
shall
think
my
affairs
are
sufficiently
regulated
;
holding
my self
obliged
in
this
to
follow
his
pious
judgement
and
his
will
,
to
exempt
my self
from
all
scruples
,
and
to
know
more
assuredly
the
time
and
term
of
accomplishing
my
vow
to
the
good
pleasure
of
God
.
He
quitted
the
habit
of
Religion
Novemb.
27.
1639.
in
his
Countrey
,
as
he
hath
testified
by
writing
,
signed
with
his
hand
;
Having
afterwards
taken
possession
of
his
Estate
he
changed
his
resolution
and
came
to
Rome
to
procure
a
Dispensation
of
his
vow
,
but
could
not
obtain
it
of
Pope
Innocent
the
10
th
,
fell
sick
of
a
feaver
,
and
made
his
Will
in
favour
of
the
Colledge
of
Iesuites
of
Boulogne
by
the
perswasion
of
these
Fathers
who
attended
him
day
and
night
,
and
shortly
after
he
died
.
The
Iesuites
forth
with
seized
the
Estate
:
but
the
vow
of
F.
Charles
being
unhappily
thwarted
by
a
contrary
settlement
made
by
the
Lords
of
Zany
,
a
Suite
was
commenced
at
the
Ruota
at
Rome
.
The
Iesuites
fearing
lest
in
the
prosecution
and
judgement
of
the
cause
,
the
strange
vow
of
Charles
Zany
might
be
published
,
and
their
insatiable
Avarice
and
new
Artifices
to
invade
inheritances
discovered
,
obtained
of
Pope
Alexander
the
7
th
;
a
signature
of
Grace
,
whereby
he
commanded
the
Auditors
of
the
Ruota
to
determine
the
business
by
way
of
accord
.
This
was
accordingly
done
by
dividing
the
Estate
in
question
into
twelve
parts
,
five
whereof
were
assigned
to
the
Iesuites
,
and
the
remaining
seven
to
the
Lords
of
Zani
,
who
got
not
the
possession
but
through
infinite
difficulties
and
hinderances
interposed
by
these
fathers
,
to
the
total
dissipation
of
almost
all
the
inheritance
.