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 Râ—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 Priâ—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 Bâ—y answering what God pleased St. John left him a paper and told him see there three Orders choâ—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 Yâ—uth yet no man dyes in the Sâ—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 herâ—tical blasphemous and impious The Order is divided into thirty three fâ—ir and large Provinces now above thirty six inhabits three hundred and six Houses and Colledges since increased to above eight hundred and conâ—â—â—ts of above one thousand five hundred and fourscore Brethren of the Order so Prudent in Governmâ—nâ— 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
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 Borromâ—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 their 's 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 Tâ—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
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 fâ—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 Traytâ—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 thâ— 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 themselvâ—s from another person whom they designed to make Master of a Port so considerable though not without the brâ—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 â—ide A Mischievous Counsel given the King of Arima which cost him his life and â—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 Iâ—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 Sâ—cieâ—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 râ—quired them to perform their promise the Iâ—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. Basâ—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 Berâ—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 troublâ—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 4 th Chapter and so to the 11 th of the life of this Archbishop written by the Batchelor D. Pedro de â—olis and Valencenela where is also described the miserable end of some Jesuites who did more â—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 Chaâ—â—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 unâ—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 Bâ—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. Maâ—thew De Castro Bishop in the East-Indies who being a Braman by Nation was consecrated by Pope Vrban 8 th 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. Mâ—â—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 â—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 Iâ—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 Archiâ—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 Manilâ—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