ablest of your Parliament got not their Learning of the Iesuits This I will not much gain-say For the ablest of you as they excel in Learning so they exceed in years These got their Learning in Forreign Nations before the Society set foot in France Others did not so and so I am certain they think and speak otherwise And what need they speak the matter it self speaks We our selves saw now at the departure of the Society out of France all the muses seemed to depart Our Universitie was desert and mourned those came seldom at it who before daily in great numbers frequented the Fathers Yea many departed the Realm and forsooke their Country to study in the Societies Schools nor could your Decrees or Threats stop them 10. You say the Fathers joyned themselves to the League that is not to be imputed to their fault but to the iniquity of the times But this I perswade my self upon the assurance I have of the integrity of their Consciences that they will become such towards me as it behoveth them who mindful of benefits desire to shew themselves most grateful 11. Now some of you impose on the Fathers a new crime and peradventure as yet unheard of saying that they draw to their order young men of the most forwardness and best dispositions An unpardonable crime yet I praise them and esteem them particularly for this that you condemn Do not we though in a different matter do the self same A Captain that is to raise Souldiers does he not cull out the choicest and leave the meanest and least hopeful In your Parliament when you choose a new Court or fill up an old do you prefer the unlearnedst and least apt for business If the Iesuits should put unlearned Masters in their Schools or in their Churches ignorant Preachers would you not with reason blame them What offence is it that the Iesuits should provide the fittest they can both for Church and Schools 12. That slander which concerns the Iesuits treasure is as false as common Go visit all the Colledges in France search all their treasures sum all together and you will scarce find twelve or at most fifteen thousand Crowns I know well how poor and slender furniture and provision was both at Lyons and Bourge Nevertherless 30 or 40 persons were to be fed in each of those Colledges whereas their yearly Revenues was scarcely sufficient for eight Masters 13. The Vow of obedience with which they tye themselves to the Pope doth not oblige them to be more faithful to externes then to us Neither is there in that Vow any thing contrary to the Oath which they will swear unto me They will attempt nothing I am sure against their Prince That Vow to the Pope bindeth them to go to barbarous and savage Nations that they may reduce them to the Catholick Church The whole World testifyeth that the remotest Regions of the Indies together with infinite Hereticks have been by their pains and learned endeavours brought to Christs fold I remember I have often said that if the Labour of Spanish Fathers be so profitable for Spain why should not France with reason expect the same Is that Kingdom more fortunate and flourishing than this Spain is loved by the Spaniards and why should the French hate their Native soil 14. But as you are wont to say these men seek to be admitted into Provinces and Kingdomes what way soever they can Pray you is this an offence 'T is the custom of all that follow the instinct of nature I my self by what means I could sought to get my Crown Howsoever we cannot but admire the Fathers constant patience whereby they go through so great and hard matters and bear so many and so heavy Crosses 15. Neither do I esteem them the worse for that they be so observant of their Rules and Constitutions This is that whereby the Society doth increase flourish and better it self every day more and more For this Reason I thought not good to change any of their Constitutions and Rules though I have made some change in others which was not approved of all But that 's no matter 16. The Fathers of the Society have many back Freinds among some that seem Holy and Religious Persons who speak ill of them This no wise man will wonder at Our age is not come to that Sanctity that Ignorance should ceass to hate Learning or corruption of manners leave to envy integrity of life It was so in times past and so 't is still These Moaths are alwayes gnawing on learned works No prosperity so circumspect that can scape the tooth of malice hatred and envy alwayes attend the highest things I observed when it was consulted about the recalling of the Iesuits into France that two sorts of men did specially oppose themselves Hereticks and loose living Church-men the one was moved thereunto by their bad Faith the other by their bad Life But I am so far from being hereby moved to alter my intended purpose that I am more confirmed in my resolution 17. The Fathers of the Society speak and think honourably of the Pope so they should and so do I I joyn with them since I am certain that in averring and defending the Popes authority they differ not from other Catholick Divines 18. Neither did their Doctrine ever give occasion to Clergy men to deny me tribute Nor is there any to be found whom these Fathers Words or Books animated to killing of Kings VVhatsoever some have patcht together to bring them to Discredit is all a Fiction and meer Fable Thirty Years and more are passed since the Fathers began to instruct the Youth of France both in Vertue and Learning Of these same have gone through with all their Studies in their Schools Others have broke off and applied themselves to Physick or Law Tell me whether any of those ever learnt of their Masters to lay hands upon Kings and kill them I tell You the Fathers are so clear that they are content to appeal even to their own Enemies judgement There are some Pulpit-Men among the Heriticks who were trained up in the Fathers Schools Ask these Men their judgements concerning the Iesuits Lives and Doctrine But whose Cause is so good as to desire to be tryed by Enemies Yet I am sure in their Case this has been done The Ministers have been asked their judgement of the Iesuits And they have given no other Answor but That the Iesuits Lives cannot be Reprehended and for their Doctrine that it is in too cear a Sunne to be questioned Cerces few can be found that will dare to stand to their Enemies judgement their security of Conscience must needs be great that fears not any Adversaries Verdict 19. The Confession of Barriere who atttempted something against my Person doth not infringe that which I have said For so far was any Iesuit from that fact which you nevertheless affirm that one of these Fathers of good credit advised me of it in time
Some generall OBSERVATIONS UPON Dr. STILLINGFLEET'S Book and way of Wrighting WITH A Vindication of St. Ignatius Loyola and his followers the Iesuits From the foul Aspersions he has lately cast upon them in his discourse concerning the Idolatry c. In four Letters written to A. B Printed 1672. A short address to the READER concerning Dr. Stillingfleet and his present Answerers Good Reader WIthout farther ceremony be pleased to take notice that these Letters were ready for the Press much about the time when his Majesty's gracious Declaration for a general toleration came first out a time which was generally thought not so seasonable for exposing such writings to publick view I was therefore willing to follow the example of other Catholick Writers who then were unanimously resolved rather to smother their just complaints in silence and quietly enjoy his Majesties indulgent favour to all Non Conformists then by justifying themselves raise new heats and animosities amongst his Majesties loving Subjects Had Protestants then been as forward to lay down their armes probably not only these Letters would have been still suppressed but all other Polemical writings in this kind But when we heard of a new Warr so solemnly proclaimed against us out of the Pulpit by D. Tillotson and our adversaries Dr. Stilllingfleet by name dayly triumphing and insulting over us and interpreting this our silence to be an argument of our weakness as if his books were unanswerable we could no longer forbear to speake for our selves without betraying our cause Now as D. Stillingfleet in particular has abused many you are to know that many have been also bold to lash him and discover his tricks and it is worth your observation that no less then eight several Treatises are already come out against his charge of Idolatry and Fanaticisme c. either to the whole Libel or to some part of it 1. D. Stillingfleet against Dr. Stillingfleet in which he is shewed to be a very Lylbourn ever jarring with himself and scarce able to write ten pages without a manifest contradiction 2. Reason and Religion by the same Learned Author that writ Protestancy without Principles to which the Dr. has been fain to make so poor a retourn 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Containing an entire answer to the Drs. whole book which I hear will shortly be made publick though the greatest part of it was taken in the Press by the Drs. Emissaries 4. There is a Collection of 4 other Treatises bound together in answer to the material things in the Drs. book 1. Fanaticisme â—anatically imputed to the Church of Rome 2. The Roman Church's devotion vindicated 3. Of Indulgences 4. His Protestant Principles discovered The first of these was written by one of those most Learned writers that sent away Dr. Peirce with a flea in his ear The other three were penn'd by the Learned Author of the Guide in Controversy These Letters make up the eighth Treatise and I am credibly informed that the Author of the two questions which in truth are unanswerable though the cause as the Dr. pretends of the present Controversy has a full answer ready which I doubt not will be suitable to his Worth and Learning And let not the Dr. slight any of these Treatises because they are not of so great a bulk as his own for after a diligent perusal you will finde that this mighty Man who in his own conceit was swel'd up as big as another Goliah professing himself to be invincible has met with as many David 's slings to fell him to the ground as there are books out against him If this be not really so let him take up his Buckler and appear again in the Field to defend himself let him I say make a close reply to his Adversaries and he will shew himself a man but without this his vapouring will not do it for he that only challenges his Enemy into the Field or strikes the first stroke and then runs away when he meets with a resistance shall never have the reputation of a stout man It is easie enough to make a fair flowrish in words to maintain the greatest Paradox in the VVorld if there must be no siâ—ting into the solidity of the Proofs and it is after this rate that the Dr. writes bookes without caring how to defend them when they are once got safe out of his hands But now a word or two to his Rationall Account he often brags it has never yet been answered though he knows well that both the Guide in Controversy and Protestancy without Principles had destroyed his very Foundation nay he knowes that many learned Men of the Church of England have despised it as no ways advantageous to their cause and deem'd it a Fanatical work as defending the Greeks Arrians and all other Hereticks and Schismaticks that oppose the Church of Rome Notwithstanding all this had not Mr. Sp. dyed and seft his work half finished the Dr. would have seen himself baffled long a go and it will not be long I hope before another Learned hand compleat the Work to the shame and confusion of this vain and self conceited Man Farewell and be so kind as to excuse and correct these Errata PAge 1. Sir is omitted in the beginning p. 7. l. 15. dele much p. 9. l. 19. sermones p. 10. l. 3. well l. 4. Cardinals p. 14. l. 5. jealous p. 16. l. 30. dele also p. 19. l. 1. Bozius l. 31. for at p. 22. l. 1. makes l. 12. to the. l. 19. his way l. 31. carryed away p. 23. l. 2. time l. 17. and that p. 25. l. 1 literae l. 6 whereas p 26. l. 19. as slight l. 22. expressions p. 27. l. 5. only soon l. 26. of the. l. 27. dele the and read with a. p. 29. l. 5. dele if l 34. one of his p. 34. l 30. witnesses p. 35. l. 10. he is not l. 25. by good p. 37. l 31 how easie p. 38. l. 9. cites Navar. l. 16. titles p. 39 l 39. neither taught p 41 l. 33 the misdemeanours p 42. l. 18. in those l. 23 triple l 33 du Pleix Peter Matthew l 34 Spondanus p 48. l. 5 and 9 St. Amour p. 52. l. 8. dele that p. 53. l. 7 saw how l 20 most forward p. 55. l. 14 of these some l 28. too clear p. 58 l 1 dele sect 9 and read D Stillingf sect 9 l 12 for calling l 15 executed p 60 l 32 contrivance p 61 l 10 that Cardinal l 29 was not of l 32 delivered it at Port Royal or if l 36 talkes of p 64 l 12. Archivium p 67 l 17 dele any p 68 l 20 into Canton THE FIRST LETTER SOME OBSERVATIONS UPON Dr. STILL ts BOOK And way of Writing 1. I Have spent some few hours upon that part of Dr. Still Discourse which was the subject of ours lately and the occasion of your last Letter And before I enter upon telling you my particular reflexions you may
Ignatius was so far from despising it that he was not onely a great frequenter of the Sacraments himself but is held to have been the chief Author of reintroducing that pious practise which was much gone to decay before his time What shall I say of other holy exercises though he loved prayer yet he had so much zeal of souls that he neglected no charitable office which he could do for the good of his neighbour either in soul or body witness his laying hold of all occasions to exhort his neighbour to the detestation of vice and love of vertue his serving the sick in Hospitals and begging alms for the relief of poor people c. You see Sir not any one part of the character of the Illuminati can be applyed to St. Ignatius so unlucky is the Dr. in his arguments as if he took pleasure in throwing dirt though it fall short and cannot reach his adversary Now if you have a mind to see the true character of an Orthodox Christian in opposition to the Illuminati and other impure Sects read over those most excellent rules which St. Ignatius has set down in the end of his Spiritual exercises Reg. ut cum Ecclesia sentiamus 5 The Doctor will not let this fall so but to put the matter out of dispute brings in Melchior Canus a person says he of more learning and judgment then a thausand Ignatius's Compaâ—isons are odious yet let me tell him St. Ignatius has the general repute of a wise man even amongst Protestants who have lookt well into his Institute and it is wels known how Catholicks esteem him To omit Popes and Cardinal who when occasion serves know how to distinguish an English Quaker from a man in his wits Orland l. 16. n. 129. Ferdinand the first King of the Romans had a great value for him and John the third King of Portugal no fool thought him the fittest man in the world to succeed Julius the Third in the Chair of St. Peter But to return to Canus he would never believe otherwise but that St. Ignatius his companions were the fore-runners of Antichrist described by the Apostle in the last times 2 Tim. 3. 1. to the 8. But in this I am sure he shewed neither learning nor judgment For first a very little learning would have served to answer himself with the very same arguments which St. Thomas used S. Tho. lib. contra impugn Relig. c. 24. 25. to wipe off the like aspersions from his own Order Nor does it argue much judgement to be so singular and extravagant in his opinion as to condemn an Order which was confirmed by the Sea Apostolick and approved by his own whole Order For not onely Penna a grave Doctor of the same University and Convent with Canus stood up in defence of St. Ignatius and his Society but Franciscus Romaeus General of the Dominicans write a circular Letter to all his Subjects in which he not only commends the Fathers of the Society but commands them in vertue of holy obedience not to write or speak ill of them but defend them as their fellow labourers in Christs Vineyard as the Doctor might have seen in Orlandinus Hist Soc. Jesul 8. n. 46. in the very place he quotes out of him but it was not that he lookt for To his Text out of St. Paul it agrees no more with St. Ignatius and his followers then his character of the Illuminati but may well be applyed to his grand Patriarck Luther who was a great lover of himself covetous haughty proud blasphemous and wicked without peace incontinent unmerciful a lover of voluptuousness more then of God one that entered into a Religions House and lead captive a silly Nun laden with sins c. The story he relates how Ignatius boasted of his righteousness in presence of Canus and commended one of his brethren for a Saint who was Frantick in a certain conjunction of the Moon may go wirh the rest upon Schioppius his credit who is as good an Author as du Moulin but will never be credited by any sober persons who take not the Saint for a starck fool What he adds of St. Ignatius his flying out of Spain for fear of being layed hold on by the Inquisition and of his being absolved at Rome for want of accusers is as falls as you shall see anon for he was both clapt up in the Inquisition and honourably dismissed before he left Spain N. 20. and the malice of his accusers was not wanting at Rome nor the just Judgments of God upon them N. 29. Yet the Dr. draws out of these testimonies this wonderful conclusion See from what man the Jesuits derive the infallibility of their Faith I wonder in what conjunction of the Moon the Doctor writ this for there never was such a piece of non-sense as to make the Jesuits fetch the infallibility of their faith from St. Ignatius who profess as all Catholicks do that they derive it from the infallible Word of God proposed unto them by the Catholick Church I have heard some laugh heartily at this passage This said they is that which we call pure non-sense we must confess others are but bunglers in comparison of him you must sometimes turn over a whole Book before you can find it out but here it lyes so close together you need not go far to seek it He has the true knack of it 6. I have done with his Sect. 12. sure in the next we shall have something in good earnest if he remember his promise p. 262. to prove St. Ignatius as great a Fanatick as ever has been in the world and we shall have fair dealing if he keep his word for he promises to bring no more Schioppius's for witnesses but only three Jesuits I shall only they are his words make use of those of his own Order who have writ his life Maffejus Orlandinus and Ribadeneira he means so he may use them after his own fashion for as I told you in my first Letter he has more tricks than one to compass his ends And first it is not without design that he slips over the Saints noble extraction from the Grandees of Spain both by his Fathers and his Mothers side and his education at Court for persons well born and bred do not use to turn sneaking Quakers and therefore he did prudently to conceal these circumstances least his Readers fancy should at first sight be drawn off to imagine him something better than a quaking Fanatick 7. He therefore begins his History of St. Ignatius his life from his happy conversion which as all Authors agree was in this manner In the defence of the Castle of Pampelona which was committed to his charge he received a dangerous wound which tyed him fast to his bed and kept him long under the Chirurgeons hands Wherefore to pass away the time he call'd for some profane Book as his custom was but the special providence of God had so ordained for his
by heart but this engin faild them for to their great shame and confusion it was found upon due examination that Ravillac knew not a word of Latin in which the book is written nor so much as Mariana's name And soon after the Queen Regent with the Princes and counsel in the Kings name issued out a Decree which cleared the Jesuits from all suspicion of having had any thing to do in that wicked Fact And because four dayes before the Parliament had condemned Cardinal Bellarmins book de potestate summi Pontificis in temporalibus in the same decree they revoked and annulled that Act. 12. His last fling at the Jesuits practise is to make Father Henry Garnet guilty of the Gunpowder Treason But it is manifest that mild man detested from his very heart all such bloody practises and laboured all he could to prevent them by suing to Rome for an excommunication against all those that should use any violent proceedings upon the account of Religion as is to be seen more at large in the History of the English Province Mar. l. 7. an 27. The main thing objected against him was his concealing the plot but you must know all the knowledge he had of it was in the Sacrament of Confession and all he could do there was to exhort and conjure his penitent to terrifie the Plotters from so wicked an attempt and he was not at all wanting in this point of duty but for revealing the plot it was more than he could do for Protestants must give us leave to beleive what all Catholick Princes and States allow to be of no prejudice but rather an advantage to their safety that the Sacred Seal of Confession is inviolable nor is this only the Jesuits doctrine but the known opinion of all Catholick Divines there is not that Priest amongst us that will not rather chuse to dye than reveal a Confession and if they dye for it Protestants must not think it strange that we honour them This was Father Garnets case who was condemned for not revealing Confessions and for being a Priest and Jesuit No wonder then if St. Arnour saw his picture in a Catholick countrey But I dare say he never saw Guerets or Guignards as the Dr. insinuates for though they dyed innocently yet they dyed not for the Faith as Father Garnet did Let St. Arnour say what he will he never acknowledged himself guilty of the Treason that 's a meer calumny and it is something strange the Dr. should travail into France to know what passed in London All he confessed was that having an inckling of suspicion out of confession that Catesby was bruing mischief though he knew not what it was he used all his power to perswade him to be quiet and not to run himself upon desperate courses which were neither pleasing to God nor man and that finding him to his thinking resolved to follow his counsel he did not take himself obliged to give informations against him as not judgeing it the part of a christian much less of a Priest to accuse his brother of a crime whereof he verily beleived he had repented After his death it pleased God in a wonderful manner to confirme his innocency ibid. n. 34. 35. by imprinting his picture upon a husk of straw where some of his blood had light King Iames himself and some other Protestants as well as many Catholicks were witnesses of it and although much endeavour was used to find out a Painter that would undertake to make such another picture by it none could be found all concluding it was beyond the art of man to contrive such a rare peice in so narrow a compass The Baron of Hobocque who was then Embassador from the Crown of Spain offered six hundred Crowns for the straw and his testimony is yet to be seen witnessing that he saw the picture upon it though he could not say it was like Father Garnet because he had never seen him There is also extant a large narrative which one Iohn Wilkinson signed at his death who was the very man that took up the Straw at the Execution and was also present when Father Garnets picture was first discovered upon the straw 13. One thing more I cannot omit in this place that if Jesuits were such desperate King-haters as the Dr. paints them Kings would not be such sooles as to build them Colledges and trust them with the education of youth and with their own Consciences too as we see most Catholick Kings and Princes do to this very day the Emperour the Kings of France and Poland the Queen of England Queen and Prince Regent of Portugal Dutchess of Orleans though but a late convert Dukes of Bavary Newburg and many other Princes of Germany and else where It is their nearest concern to look well to their own preservation and safety and not to have dangerous Persons about them Had not the Queen Regent of Spain taken Jesuits to be honest men She would never have preferred Father Nithard her Confessour to the first Ecclesiastical dignity in all Spain She would never have made him her first Minister of State Her extraordinary and now lately her ordinary Embassador at Rome and procured for him a Cardinals Cap and his Holinesse's command and dispensation to receive it and to undertake the other honourable Employments which he laboured to decline according to the Obligation of his Vow Believe me Princes are so far from conceiving Jesuits to be Enemies to Government that they are generally of Alexander the Prince of Parma's mind that they are necessary to keep Subjects in obedience to their Governours and that one of their Colledges is as good as a strong Cittadel to keep the People in their duty Strad To. 2. l. 3. And it seems the Magistrates of Embrick in Cleaveland thought so too for not many years ago when the Protestant Governour would have turn'd them out of the City they prevail'd with him to let them stay protesting that the Jesuits had such a powerful influence into the good order of the whole Town that they neither could nor would govern it without them and with a great deal of reason for what do the Jesuits Preach to the People but first that Soveraign Princes are the Lords annointed and therefore to be respected and honoured as holy and sacred things 2. That it is a damnable Heresie to think that their power does not come from God 3. That it is God that sets the Crown upon their Heads as it was wont antiently to be represented in Pictures by a hand stretcht out holding a Crown 4. That he who resists Kings purchases to himself his own damnation as the Apostle expresses himself Rom. 13. 1. 5. That obedience is due to them not because they are vertuous or wise or indued with any other good quality but for this only that they are Soveraigns and Gods Vicegerents 6. that it is not lawful to deny them obedience much less to rebel against them although
submit their judgments to the judgment of the Church when ever she pleases to deliver the truth If this had been well considered by the Dr. he would not have taken so much pains to prove so great a Paradox as that there is as much union amongst Protestants as Roman-Catholicks In the interim the Church is careful to prevent all inconveniences which arise sometimes out of the heat of such eager disputes by severely forbidding both Parties to presume to censure one anothers Tenets and this under pain of excommunication and other penalties for this amongst obedient Children is sufficient to keep them in Peace and Unity for whatsoever they hold of the Popes infallibility they all agree that obedience and submission is due to his Authority upon pain of being accounted Schismaticks for not yielding obedience to the common Pastor and Head of the Church Protestants have no such way either to suspend or end their disputes but must of necessity wrangle it out to the Worlds end for want of a living Judge of Controversies What the Dr. adds of the Jesuits holding a strange opinion of the Popes infallibility in matters of Fact is most false for they differ not from any other Catholick Divines as I have often told you Lastly for their perswading the People to defend the immaculate Conception with Fire and Sword and with their Blood with which he concludes his 5th Chapter it needs no Answer his Author has no credit as having been burnt at Paris for a Libel by the Kings order as I have told you And now I promise you I will tire you no more with my long Letters having clearly and freely given you my sentiments concerning all the Drs. slaunders and objections against the Jesuits Farewel Postscript SIR I have yet a Word or two to add upon the Receipt Perusal of two Books since the writing of this Letter The first is a compendious Account of the mission of China given at Rome this very Year 1672. to the sacred Congregation de propagandà fide by Father Prosper Intercetta the Jesuits Procurator from that Kingdom By this it appears that the Jesuits do not alwayes find that commodious entertainment in China which the Dr. dreams of for this Author witnesses that they commonly beg their sustenance of Neighbouring Europeans and have not been without their Persecutions For Anno Dom. 1664 four of them were clapt up close Prisoners with three Chains a piece tyed to their Necks three to their Hands and three to their Feet the cheif of these F. Adam was sentenc'd to a cruel death though the Execution was hinder'd by a terrible Earthquake and other dreadful signs from Heaven which made the People cry out great is the God of Christians the other three were condemned to have 40 Bastinadoes and all the rest were forc'd out of their 41 Residences and 159 Churches and banished â—nto Cantons and there kept Prisoners nor have we yet news of their Releasement though the last Letters from Pekin of the 23 Novemb. 1670. give great hopes of more liberty then ever to Preach our Christian Faith since the honourable Reception of the Portugal Embassadour in that Court It also appears to be false what the Dr. affirms of other Religious being kept out of the Kingdom by the Iesuits for the same Author tells us that before the late persecution the Dominicans had 21 Churches and 11 Residences and the Franciscans 3 Churches and 1 Residence Lastly this Author reckons up 254980 converted by the Iesuits alone from the Year 1581. to 1667. not from Laces and Ribbands but from Idolatry to the worship of Christ crucified The other Book I mentioned contains a second Answer to the imfamous pretended Letter of the Bishop of Angelopolis drawn out of his Annotations upon St. Teresa's spiritual instructions translated out of Spanish by Francis Pellicot Almoner and Confessour in the Queens Court and Printed in Paris by George Josse at the Crown of Thornes For there the Translator who professes an intimate acquaintance with the said Bishop in his Preface does not only deny him to have been Author of that scandalous Letter to the Pope but produces three other Letters of his written some Years after his contest with the Iesuits highly in their commendation as you may see when you please And farther in the Bishops life he shews how he retracted what he had unadvisedly done against them in opposing their Priviledges out of the Bishops own words which here follow We are often so wedded to Palafox Annotat to the 56 Ep. of St. Teresa false perswasions which self Love suggests to maintain a bad Cause that it is hard to root them out of our imagination and reduce our selves to the truth This evil is very familiar with us and I dayly experience it in my self and particularly in a certain Cause for why should I not publickly acknowledge my Errour since I offended in the sight of the whole World I say it happened in a thing of this nature that I found certain Reasons to oppose my Adversaries the Iesuits which seem'd to me good and holy but really were not so but the effects of a vain and presumptuous Spirit For I found afterwards with the help of divine light that the thing which I believed was from God was quite contrary to his service And this false belief of mine sprung from my self love my passion my pride my vanity and my presumption What better Apology can be made for the Iesuits than this humble Confession and Retractation of the Bishop FINIS