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 shâ—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 â—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 hâ—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 proâ—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 blâ—od of Bulls and of Goats câ—uld not expiâ—â—e the sins in which they persisted that the Oblations of the carnal people were vain that he could not away with their Ceremâ—nies and Festival Dayes that he hated their Assemblies and would nâ—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 Conversionâ— 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
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 subjectâ— 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 â—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 frontisâ—piece of this book the Society is represented as a young Virgin with three Angels oveâ— 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 thâ— Church being termed to be without spot oâ— 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 everâ—â—sting Marriage In the first book they represent their Order â—s a new foundation of the Church St. Peter â—nd Ignatius were at Rome St. Paul and Xaveâ—uâ— among the Nations Twelve Apoâ—tles ten Jesuites 72 Disciples 〈◊〉 Jesuites by the first Bull of Paul 3. lib. 2. â—p 2. As the vertue of the Holy Ghost was shed on the â—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 â—ibuâ—e without Arrogance to the Society of â—s that Oracle which the Royal Prophet pubâ—â—d in Sion the Church of Iesus Christ. Very â—â—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 tâ—â— persecutions she endures and that we may say 〈◊〉 her what St. Hillary said of the Church thâ— it is her property to conquer when mâ—st beset wiâ—â— Enemies to clear her innocence best when accusâ— with most malignity and to conquer when forsakâ— by the World lib. 5. cap. 1. p. 582. St. Jerome sayes of the Church that it 〈◊〉 creâ—ses by Persecutions and is crowned by Maâ— tyrdome we may say the same of the Society aâ— ask with Horace What part of the World but â—et with our blood Lib. 5. c. 4. â— 619 620. When I consider the great favours and beneâ— done by Kings and Popes to our Society it appeâ— credible that the Prophecy of Isaiah which 〈◊〉 rejoyce to see accomplished in the Christian Churâ— belongs in some sense to the Society of Iesâ—â— Kings shall be your Nursing Fathers 〈◊〉 Queens your Nursing Mothers ye shall 〈◊〉 the milk of Nations and the Breasts of Kinâ— the Lord shall be your everlasting light 〈◊〉 your God your Glory the dayes of my peoâ—â— shall be as the dayes of a Tree and the woâ—â— of their hands shall continue many Ages â—â—mit me to believe that in this Prophecy Isaiah not only cast his thoughts on the Church and â—â—ple of God but upon Ignatius and his Faâ—â— the brethren of the Society and their exceâ— works lib. 5. Ora. 1. p. 686. Iesus is to the Iesuiâ—es what he is to â—hâ— Church and fights for them as for Christianity lib. 1. c. 4. p. 70. To prove the truâ—h of this they cite these words of St. Jerome on the 70 th Psalm Let us give thanks to Jesus our Chief for he is our Captain who fighteth for
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 agrâ—â—d that the Iesuites were then of that judgment buâ— answered that since they had changed their Opinion This rare priviledge have these â—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-Bishopâ—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 thâ— disposal of the Emperoâ—â— 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. Lâ—â—â—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 aâ—ew with him his Confessor To this the good Fathâ—â—s made answer in these express words The prudent sage and devoâ—t Readâ—r haviâ—g well considered of all things will doubtless observe that the Confessor eâ—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 Iâ—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 thâ— blame of not dischargeing the duty of a Good Confessor according to the light of Nâ—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 Nâ—â—â—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 Abbiâ—s bâ—lâ—ngeâ—â— not 〈◊〉 any and that they deâ—â—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 Iesuiâ—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 thâ—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 sumpâ—uously but that Princes against the will of the Society built for them great Colledges and magnificent Churâ—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 Richeâ—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
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. Rodâ—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 of Sevil which all that time they enjoyed to thâ—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 Siâ—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. Hâ—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 â—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 nâ—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 Depâ—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 dâ—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 oâ— 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 haâ—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. Iâ—hn de Santelices to
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 weâ—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 Marmolâ— 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 lâ—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 noâ— 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 Corâ— 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 Kâ—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 conâ—aining Corn sufficient to maintain the whole City a long time The Graâ—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 interâ—st bâ—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 â—ommon and that the care of that Church â—ust be given to seven discreâ—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 soâ—â— 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 Dominiâ—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
it would be much to my comfort if it were true that this Abbott dyed piously as I had read in his Epitaph but I should be more joyfull to hear some particulars of his repentance He answered me very simply there was no doubt but he dyed in a very good condition for that he had been assisted by their Fathers in his last sickness Father said I pray tell me how he came into this good condition if after he had scandalized all the world by his Debaucheries infamous Avarice and Impieties he edified the Church by some marks of repentance what penance did he hath he at least restored the vast summes whereof he robbed his Monastery and the poor For you know without doubt that he enjoyed above twenty years two Benefices whereof he never gave Almes And that to gain the greater Revenue he let almost all his Monks die without receiving any He spent no more in repairs than in Alms so that all the Regular placâ—s of his Monastery are run to ruine particularly there is neither Dormitory Infirmiry nor Refectory lastly not satisfied with all the money he heaped up by such extraordinary niggardliness he hath cut down the best part of the Woods of his Monastery and converted them to his use The Good Father assured me the Fathers took no cognizance of all this that his Estate passed to Monsieur his Brother a person of Credit and prime man of a City I was impatient and cryed out Father What Conduct what Aveings are here what did they not represent to this Abbot that a man of Religion cannot amass Money without amassing for himself a treasure of wrath against the last day Did they not tell him the fire must devour thâ—ir souls who have been so unhappy as to hide the Gold and Silver which they had to be imployed for relieving the necessities of the members of Christ Did they not threaten him with the dreadfull Judgements of God who hath no compassion for Robbers and Sacrilegious persons who dye in their sins Father I know they had leisure enough to declare to him what he was obliged to do for that he was above six months sick and your Fathers visited him during all that time If it be true that they did not forget to oblige him to make restitution of his Rapines that he might thereby at least satisfie one part of his sins but that he notwithstanding continued obdurate How could your Fathers give absolution to a sinner who had given no signs of repentance but persisted wilfully in his Crimes in keeping to the last vast summs of money in his hands to which he had no right St. Peter hath taught us with what â—everity they are to be judged who divert and retain for themselves any part of things consecrate to God This Crime was punished by sudden death in the person of Ananias and it was the Prince of the Apostles who pronounced that terrible Judgement If your Fathers have given any hope of salvation to a person more criminal than Ananias what was it but to abuse the power of Christ in declaring that a living soul which was really dead I confess Father that what opinion soever I conceived of your speculative Morality I see now you surpass it in your practical They who write books and expose their thoughâ—s to the eyes of the world have commonly some Reserves and dare not express their wicked opinions barefaced and naked but clothe them with some specious probabilities of truth which conceals at least from the eyes of the people some part of their lyes But I perceive by this instance you trouble not your selves to disguise your detestable Maxims that you easily dispense with the most indispensable Laws and will do any thing to please men By the ancient custom of Monasteries every Fryar with whom they found money after his death was held unworthy of Christian Buriall and his body exposed to be devoured by Birds and by Beasts But you my Fathers you have fine subtleties and devices to save all the world especially those who have money The vast summes found with the Abbot of St. Sulpice prevailed not with you to think him unworthy absolution and though he dyed without giving any thing to the poor which is a sensible mark of his Reprobation you were not afraid to interre his miserable Reliques in your Church and adorn him with publick Monuments of piety I begg your pardon Father for the liberty I take to tell you my thoughts I shall add one thing more which doubtless all persons of a mean understanding that shall here speak of this story will presently inferr The world does you the right to take you for persons of prudence and wisdome and wanting no address or dexterity when your interest is concerned This well-grounded perswasion will naturally incline them to believe that when you give absolution to sinners who have done nothing to merit it you are well paid for it as a thing of your gift which you owe not in justice And that you take to your selves at least a great part of the Estates of those wicked rich men to whom you promise Paradice without regard to Gods Word who excludes them from thence who never repent And certainly M. the Abbot of St. Sulpice made ill acknowledgement of the goodness you exprest towards him if he gave you not part of those Rapines he could not carry with him to the other world and were no longer of any use to him 'T were well then Father that men knew your behaviour in this affair They may possibly finde some reasons to excuse you and justifie the memory of your penitent 'T is possible he hath made some restitution which turned to your advantage and was applyed to your use and may advance his salvation as much as if it had been made to them to whom of right it belonged In a word it is probable there may be reason sufficient to preferr you before a Rabble of poor Folks and Monks that are of no use to the World who had right to the Money he bestowed on you This Father being none of the ablest appeared sufficiently perplexed at this discourse but at last being obliged to say something in Justification of the Company he assured me this Abbot had given them nothing and that for the Enterrement and Epitaph whereof they took care they had received only Sixty Lonyses which was little more than what it had cost them All this was so simply related by the poor Father that certainly he knew no more so that I said no more to him but that I blamed them very much for doing so wicked a work at so cheap a rate From Lyons we went to St. Sulpice where I was an Eye-witness of the disorder wherein this wretched Abbot leâ—t the Monastery both in its spiritual and temporal Concerns and understood he committed enormities which sufficiently demonstrated he had neither Honour nor Religion A Fryar he was but seldom or never wore the habit of his