Dispute to day against a pompous Maximed that has all appearances for it that covers it self with the habit of Devotion and against which the Bigots say one cannot declare without impiety But provided we be heard and that we are permitted to distinguish and explain our selves we shall appear nothing less than impious If it be said that nothing is more desirable by a good Prince than to see all his Subjects live in the true Religion we grant it if it be added that for the reuniting minds and bringing them all to think the same thing in matters that may be controverted he ought to employ all the means that Christian Morality suggests and approves we will likewise avow it But all this can neither make us affraid nor do us any hurt Moral Christianity does not suffer that ill be done that good may come on it It will never Counsel the Re-union of Religion by violence and breaking of Words If it be added that this Maxim is as true in Policy as it is in Morality and that it is the interest of a State for its Conservation to have but one Religion in such a manner that it cannot be great flourishing and peaceable while that Diversity of Religions are suffered and tolerated we shall say that nothing can be advanced more false First of all those Gentlemen who maintain that Maxime with so much confidence do not think of what they do they do not perceive that they make an Apology for all persecuting Princes If it be so the Pagan Emperours had reason to arm against the Christians and to set whole Rivers of their blood a flowing The Christians separated themselves from their Society they looked upon others as Enemies of God and as the Devils Subjects and good Policy according to the Maxime that is taught our Kings cannot permit that such people should be suffered to live If these Gentlemen might be believed the Grand Seignior is but very ill Counselled to tollerate in his Territories the Christian Religion he could not be blamed if he let loose his Janizaries upon the Christians and caused all their throats to be cut Par. That 's a pretty fancy to compare a Christian Prince who is of the true Religion to a Pagan Prince or Infidel It is a Crime to persecute the true Religion but it is a work of great merit to extirpate Heresie Prov. Stay and you shall know what he told me thereupon There is not a man said he but who 's persuaded that he 's of the true Religion The Grand Seignior believes himself in the way of Salvation as the most Christian King persuades himself he is Thus according to the principles of Morality his Conscience orders him do all that is possible for him to save his people by forcing them to become of a Religion which he believes to be the only way to Salvation But you must especially take notice that we examine this Maxime according to the Rules of Policy Now according to these Rules the Grand Seignior is as well obliged to endeavour the Peace and Preservation of his Territories as the Christian Princes are to endeavour the Preservation of theirs To refute this Maxime I will only mention that so common saying Divide Impera Nourish Division and you will easily remain Master When there are several Parties in a State provided that the Prince espouses none of them that Division obliges each of the Parties to hold fast to the Princes interests for the having his Favour and Protection If one of the Parties gets much ground of the other and that the Prince likewise happens into this strongest Party provided that he hinders the weakest from being oppressed by the strongest it is clear that he cannot fail to be beloved and considered by all his Subjects He would be beloved by the strongest party because he himself was of it the fear of losing him would make them manage him The weakest party would have love and acknowledgement for a Prince whom it was indebted to for its Tranquillity by the Protection it received Add to all this that such people as are of contrary Religions cannot enter into the same Rebellion Thus the Prince is always sure to have a faithful Party It is ever difficult that in a State divided thus great Conspiracies can be contrived for the one party continually watches the paces of the other Plutarchs Treatise of Isis and Osiris The Ancients have observed to us that in Egypt there was almost as many Religions as Cities because that they had different Animals for Gods At Memphis they adored the Oxe Apis at Leontopolis the Lyon at another place a Wolfe in another City a Sheep at another a Goat And they were of so contrary Religions that some eat the Annimals that their Neighbours adored with design to vex them and turn their Religion into Ridicule Diodorus his 1. Book of his Bibliothiques The Kings of Egypt nourished this Division and found that it was the security of the State because that it hindred Conspiracies I leave it to Politicians to push the Speculations farther that may be made upon it and content my self with the experience by which I make appear that it is very false that a State cannot be both peaceable and happy when it tolerates several Religions It would be requisite to make the History of the World to say all that can be said upon it We should speak of those great Empires which included so many several Nations and full as many Religions It is certain that one Paganisme was more different from the other than the Sects of Christians are different from one another yet the Romans did not fail to render their Empire glorious and flourishing and it was never the Diversity of Religions that troubled it's Peace It has been observed that they carried away the Gods and Spoils of the Nations whom they rendered Tributary and that they adopted those strange Gods and built them Temples in Rome So that they nourished this Diversity of Religions even in the very bosome and Capital of the Empire without the Peace being any way altered If from the Conduct of the Pagans we pals to that of the Christian Emperours we shall see therein the same thing That is they have tolerated the Diversity of Sects amongst the Christians without prejudicing the good of the State The Novatians had their Churches their Bishops and their Priests even in Constantinople that was the Capital of the Empire They were not only tolerated there but were likewise esteemed Constantine did the honour to their Bishop Acesius to call him to the Council of Nice and to ask his Opinion upon the Decree that had been made touching what day Easter ought to be celebrated upon And when he the Great Theodosius took the Resolution to try to reconcile all the Sects by amicable conferences he Communicated his Design to Nectarius Bishop of the Catholicks in Constantinople Nectarius who had not been brought up in Ecclesiastical Affairs consulted able
several Months in Prison but that he purged himself and yet was silenced by a decree of the Parliament of Greneble I know nothing of the particulars of his business if you are informed of them I pray you tell me what they are Prov. You have divined him it is the same his adventure has something very singular The Hugonots of Dauthine had kept a Fast in all their Churches and the Synod that had ordered it had enjoyned all the Ministers that belonged to it assisted with their Ancients to visit Families and put them in mind of what had been promised God on the Fast day These are the terms of the Article which was Printed and Divulged This Minister did not fail to execute this Order in his District It was during the heat of the War with Holland The Religious of St. Anthony who had lain in wait for him a long time laid hold on this occasion to insinuate themselves with the Court to his Cost They writ to M. le Tellier then Secretary of State that something was contriving against the Kings Service that the Hugonots had celebrated a Fast through all Dauphinate that there was a Plot Couched under this Fast and that Devotion was only the pretext of it That the Minister of had held secret Assemblies at the Houses of the Principals of his Parish that he had prayed God for the success of the Hollanders Arms and that he had gathered great sums of Money from those of of his Party to send to the Prince of Orange Par. Good Could this come into rational Heads though all the Hugonots of the Kingdom should have contributed to this gathering it would not have been sufficient to have furnished Oats to the Cavallry of the Army the Prince of Orange Commanded They can hardly maintain the six or seven hundred Ministers they have since the Seal and Subvension Moneys were taken from them that were destined to that use without any thinking of gatherings for forreign Countries Prov. I knew very well you would also cry out upon this Yet as strange and as unlikely as the thing is it caused this Minister a great deal of trouble There came Orders from the King to seize his Person He was kept in Prison for above four Months false Witnesses were raised to maintain the Accusation and if he had not had the Address to Convince them in the Confrontation he would certainly have passed his time very ill Par. This is horrible It is rather fury than zeal But it is with our Religious as with Angels when they are Corrupted they are Devils There is no manner of ill but what they are capable of Those of St. Anthony surpass in this all the other Orders They have appropriated to themselves vast Riches of St. Lazarus under pretext of Serving the sick Monsieur de Louvois who is chief of this Order designs to make them restore these Goods and to apply them to the Hall of Mars destined to the maintenance of the maimed without doubt these Reverend Fathers to fence off this 〈◊〉 with which they were threatned and to insinuate themselves into the Kings favour bethought themselves of giving this advice to the Court and sacrificing this Minister to their Interest Prov. You have hit the mark and methinks so many Monks ought not to be suffered The Policy of France observes there are too many It would be convenient to retrench at least the two thirds of them and to apply the Revenues of their Houses which are immense to the necessities of the State and to the ease of the people And the other Thirds Wings ought likewise to be clipped and hindred from growing great by forbidding them as is done at Venice to acquire stocks and receive considerable Gifts and Legacies It is the same with their Fraternities as with the Den of Esops Lyon all goes in and nothing comes out and it is not otherwise possible but that at length they must become yet more powerful and formidable Par. I am impatient to know the issue of this Process I beg you would tell it me Prov. The false Witnesses were freed for a Years absence from the Province and the Religious for some Reprimands from the Judges As for the Minister he was fined without any Note of Infamy and condemned to pay the Charges by reason of the visits he had made which they called Assemblies and the silencing of his Ministry too happy to have thus escaped from the Snare that was laid him I saw the Sentence in Print and fixed up by Order of the Bench. You see by all these Stories that all manner of ways are tryed for the tiring out those people their ruin comes on apace consider how many Declarations there be against them within these two Years Par. Two things are the cause of this The first is the Peace while the King has less forreign Affairs he employs himself in the reforming the disorders that may be in the State and in the Religion Moreover the disputes the King has had with the Pope has obliged him to appear severe against the Hugonots Prov. What Mozeray has observed in the Life of Henry the 2d is very true that the disputes of the Kings of France with the Popes have ever cost the Hugonots dear As soon as a Prince thinks of defending himself against the enterprizes of the Court of Rome he is accused of being an Abettor of Heresie and Princes to clear themselves of this suspicion redouble their severity against the Hereticks Par. You see that the Pope in the Briefs he has written to the King praises him for his zeal against Heresie and gives him joy for having destroyed so many Temples and the King on his part to appease the Pope has not failed to make him observe that in few Weeks he has made three very strong Declarations against the Hugonots Prov. Since we are fallen upon this tell me in short what were the disputes the King had with the Pope Par. There were two The first was upon the account of the Regality and the second upon the account of the Urbanists The Regality is a Right our Kings have over vacant Bishopricks upon the Decease or the Demission of those who possessed them During the vacancy the Fruits of them belong to the King and even till that the new Bishop has taken the Oath of Fidelity in Person all the Benifices which would be at the Bishops Nomination are at the Kings The most part of the Bishopricks in France have submitted to this Right However there are some who pretend not to be in the Regality and amongst others those of Guyenne and Languedock Of which kind is the Bishoprick of Pamiers near the Pyrences The King pretended he had the Right of Regality over that Bishoprick the Bishop pretended not His Temporals were seized on of which he complained to the Pope who proceeded so far in this affair as to threaten the King to make use of the Arms of the Church against him The
Urbanists are the Maidens of S. Clair whose Rule was mitigated by Pope Urban the 5th and therefore have retained the Name of Urbanists These Maidens had kept the Right of Electing Superiours and Regular Abbesses according to the Canons The King on the contrary pretended he had the Right of Nomination to these Abbeys as well as to all the other Great Benefices The Bishop of Pamiers maintained the Rights of these Maidens and obliged the Pope to maintain it Prov. This Bishop of Pamiers seems to me a terrible man Par. He is dead but I assure you he was an honest man He was for the Observation of the ancient Canons and if he might have been believed he would have re-established the vigour of the ancient Discipline Not that his own Genius of it self was proper to maintain a great affair But he was an Admirer of M. d' Alet who was one of the Chief men of the Age for Purity of manners and Observation of Discipline The Bishop of Pamiers did nothing but by his Orders and followed all his Maximes he has ever followed them even since the Death of M. d' Alet They were both most zealous Jansenists You know the great troubles they have had about signing the Formulary which they so long resisted They were both great Enemies of the Jesuits and of varying from Morality Wherefore Father le Cheise a Jesuit who governed the Kings Conscience was not sorry to find an occasion to revenge his party and he perswaded the King as much as was possible to vex this good Bishop who was likewise a declared Enemy of the Court Bishops which brought upon his back the Archbishop of Paris For perhaps you know that this Archbishop is the Original of whom a little Book intituled the Court Bishop is the Copy Some fancied it was the Bishop of Amiens whom the Author principally aimed at but this is a mistake it was the Archbishop of Rouen who had been Bishop of Seer and who is at present Archbishop of Paris The Author of this little Book that has made so much noise in the World and that has so much enraged my Lords the Bishops is one called le Noir and has been Arch-Deacon of the Church of Seer Prov. But do you not look upon it as a very singular thing that at present the Court of Rome favours the Jansenists against the Jesuits Par. It is what never would have been foreseen for the interests of the Court of Rome and those of the Jesuits have been so interwoven that they were believed inseparable The Jesuits make a fourth Vow to the Pope they carry his Authority as far as it it can go they place him both above Councils and above all Kings as well in Temporals as in Spirituals and therein pass to such excesses as the other Catholicks do not approve The Court at Rome for its part has regards for them that it has not for any other Order But it appears that the present Pope is favourable to the Doctrine of S. Augustin upon Grace He is especially a great Enemy of those varyings from Morality of which the Jesuits are the principal Authors He has caused a Bull to be published which Condemns 65 Propositions of this loose Morality Prov. Good God! But I am scandalized that this Bull was not received in France and that it was forbidden by an Act of Parliament I know very well the pretext which is That the Bull issued from the Tribunal of the Inquisition which is not acknowledged in France But in fine an expedient might have been found not to have scandalized a whole Nation Who would not imagine that the detestable Propositions are approved of which are condemned by this Bull since that the Publication of the Bull is forbidden Par. Certainly the Credit of Father le Cheise and the Jesuit Party has appeared therein And this goes much farther than you think of for in the first minute of the Declaration these words were put Though that these propositions are justly condemned Father le Cheise has caused these words to be raised out and has put in their stead That even the good things which come to us from the Tribunal of the Inquisition ought not to be received Prov. But what do you think of the present Pope Par. For my part I believe he is the honestest of all the Church-men The Holy See has not for a long time been possessed by a Person of so great Probity He is perfectly of an Apostolick Character Prov. I have seen Hugonots who had an esteem for him and who believed him capable of indeavouring a good Reformation if he was aided and followed but he has every where found a surprizing opposition The Bull he has published against some Indulgences was so ill received in France that all good Souls have been scandalized The King is made to say upon the Subject of this Bull that the Pope had newly done more hurt to the Church than the Hugonots could do it in fifty Years Par. There is however one thing in this good Pope that I cannot approve of which is that he will not bate any thing of those high and superb pretensions of the Court of Rome touching the infallibility of the Holy See and the superiority of the Pope over the Temporals of Kings You perhaps know that he has caused to be put into the expurgatory Index by the Congregation of the Inquisition the lives of Father Maimbourg and amongst others the History of the fall of the Empire because there were found therein some Propositions that were not conformable enough to the Italian Theology and which rendered Princes too Independant on the Pope in Temporals Methinks that a Pope of his Character ought to have humility and by consequence ought not to entertain the haughty sentiments of his Predecessours who brought down Crowned Heads under their feet Prov. What you tell me I was ignorant of This is very singular a Jesuite cry out against the Pope Ah! without doubt it is to revenge the Society of the Jesuites and punish the Pope for favouring their Enemies These Gentlemen know how to say God save the King and the same of the League according to Junctures Par. The hatred certainly of Father Maimbourg against the Jansenists might well oblige him to write after a contrary manner to the Popes interests for this Father is one of the greatest Enemies of Port-Royal But besides that the Glory of the King and the great Success of his Armes engages that Society into this Conduct one would say that Father Maimbourg delights and is proud to see his Books in the Index and that he had composed his History of Lutheranisme on purpose to enlarge the Catalogue of forbidden Books at Rome for he loses not any occasion of censuring the Popes Conduct and has likewise found the means of doing one to the purpose in his History of Luther for to Condemn the sentiments and actions of the present Pope upon the dispute he had with the King
faith for the mysteries of the Eucharist Those new Philosophers you speak of are called Cartesians and Gassendists I never much concerned my self with those Philosophical disputes but I have heard them so often debated that I remember some of them I have often heard say that these Philosophers believe some that the Essence of the Matter and of Bodies consists in the actual space and others that it consists in the impenetrability Thereupon the zealous Catholicks tell them that this Philosophy ruins the mystery of the Real Presence for if the Bodies are essentially extended and impenetrable it is impossible that the Body of Jesus Christ can be in the Eucharist without extent and penetracting it self that is to say having its parts thrown into one another Now it is the Faith of the Church that the Body of Jesus Christ is in the Sacrament included under a point Prov. This difficulty is sensible it is not necessary to be a Philosopher to comprehend it What answer do they make to it Par. They reply to it by great protestations of the purity of their Faith and of their Submission to the Church they say that they speak thereof as Philosophers and not as Divines that they consider Matter in its natural state when they define it by extent or that they declare it to be essentially impenetrable that they do not trouble themselves with what it may be in its supernatural Estate wherein God can put it by his Power They turn themselves a hundred ways Some say that extent is the Essence of Bodies but not such an extent that the Body of our Saviour Jesus Christ had at the age of one Year was the same Body that he had at the age of thirty Years That the Body of Jesus Christ may be in the Eucharist having only the greatness of a Hand-worm and that this extent is sufficient to save this truth that the essence of Bodies consists in extent They likewise say that the essence of the Body of Jesus Christ consists in a certain little part of the Brain which is almost insensible in which the Soul is fixed And that by supposing that in the Eucharist there is only that essential part of the Lords Body he may be there Corporally without taking up much Room Others say that God deludes the Senses and that after the Consecration that which appears bread is really the body of Jesus Christ that this Body of Jesus Christ is extended but that God by his Power causes this extent to remain invisible that bodies keep often their extent and yet that extension is not to be perceived When we see a Gyant from the top of a Mountain he appears to us a Pigmy yet he keeps all his bulk In fine they say such strange and improbable things that it is clear that they themselves are not at all persuaded of them and have no hopes of persuading others In a word being we cannot renounce Common sense nor believe that such able men have lost theirs we cannot be persuaded that they really believe Transubstantiation possible The misfortune is that such people as are engaged in these Principles are not ordinary men but the most Illustrious Societies of the Church and the purest and the chiefest Wits of the age The Divines of Port-Royal are men who have distinguished themselves as much as can be by their probity by the purity of their Morality and Divinity by their solitary and retired way of living from the world by their vast inlarged knowledge by the penetration of their Wit by the beauty and fertility of their imagination by the beauties they have inriched our Tongue with and by Productions that are a great honour to France and of great use to the Republick of Letters All these so able men have as much Inclination for Cartesianisme as for Christianity That great Society of the Fathers of Oratory have the same Principles I know not whether you have heard talk of a Book called The Search of Truth This age has not produced a piece wherein there is more subtilty of argument more penetration of Wit and more solid Metaphysicks The Author of this Book as well as all those of his Society seems to have a very great zeal for that Philosophy The truth is that the Fathers of the Oratory have promised neither to speak nor write thereof any more but they have not promised not to think thereof and as long as they shall think they cannot forbear communicating their thoughts After all this Method of hindring the teaching a Doctrine is not so proper as is believed for the hindring its progress especially when Philosophy is concerned concerning which the Wits are persuaded their liberty ought not to be limitted And we are the more violently inclined to things that are forbidden us Prov. I have hearkned very attentively to all you have said and have well enough comprehended it though it is not at all my Trade But I do not understand what reference all this has to the Book of M. de Condom and how this Book which seems to have so much respect for the Mystery of the Eucharist can serve to increase the Party of those people who pretend to be the great wits and who raise their reason against our Mysteries Par. I will make you presently comprehend it All the Catholicks of the third Party who have not too much respect for our Mysteries have a profound Contempt for all popular Devotions They look upon the Introduction of Images into Churches as a thing that might very well be laid aside the invocation of Saints as a superfluity in the Worship and is the Obstacle to the re-union of all Christians and the Excesses that are committed in that invocation of Saints as terrible superstitions that stain Religion They blame the worship of Relicks they laugh at all the Miracles that are made by Images They say that Pilgrimages Indulgences Stations the visits of Priviledged Churches and Altars Scapularies Rosaries Fraternities are Monachal Devotions and are only good to maintain the cheats of begging Monks I my self heard one of these Gentlemen say that the Doctrine of the Catholick Church was good but that three parts of the Catholicks were Idolaters by the abuse that they made of the invocation of Saints and the Service of Images You are not such a stranger in the world as not to have heard talk of a little Book called Salutary Advices of the blessed Virgin to her indiscreet Votaries This Book introduces the Virgin as speaking and condemning all the Devotions and condemning all the Devotions by which she is usually honoured The Bishop of Tourney has made an Apology for this work in his Pastoral Letter These Opinions have found more approvers in France amongst our great Clergy than is credible But neither is it credible how much all the good and simple Souls amongst the Catholicks have been scandalized at them These Libertine Writings have been refuted by other very Catholick Writings Messire Lewis d' Abelly Bishop of
Rhodez and Father Crasset the Jesuite have Learnedly and Solidly defended the Doctrine and Practice of the Church in what concerns the honour that is done the Mother of God But this does not hinder the contrary Party from increasing to the great scandal of all good Catholicks Now it is certain that nothing has more helped to augment that Party than M. de Condom's piece which reduces the Service of Images to nothing the invocasion of Saints and veneration of Holy Relicks to very little speaking very faintly of Indulgences saying nothing of Purgatory and giving no great Idea of the Fruits of the Sacrifice of the Messias It cannot be doubted but that M. de Condom and all the Divines of his Party are of the same sentiments with the Author of the Salutary Advices of the blessed Virgin to her undiscreet Votaries and by Consequence they look upon all Popular Devotions as great Superstitions Now certainly this is not edifying it makes Hereticks Triumph and helps to confirm them in their aversion to the Church Though it should happen that the people and the Religious should carry a little too far the honour and Service that are rendred to the Friends of God and his Mother it would be better to dissemble it than to confess these excesses and condemn them These Gentlemen are likewise so imprudent as to bring to light such scandalous Histories as rejoice Hereticks By example can any thing be more terrible than what they have caused to be Printed against Indulgences and Relicks with that Bull of Innocent the 11th which condemns some supposed Relicks without design of injuring those that are real Amongst others this is one of the Stories they have published In the year 1668 Pope Alexander the 4th sent into France three Chests of Relicks to be put into the Hospital Church These three Chests were bound up with red silk Cords and sealed with the Seal of Cardinal Ginetti Commissary for the Relicks and with the Seal of the Popes Sacristain These Relicks were accompanied with a Bull which said that they might with all safety be exposed to the veneration of the People Magnificent Bills were set up in all parts to invite the People to this Devotion The Bishops of Bayeux and Cahors Father Don Cosme Father Crassot and the Abbot Fromentieres were to preach during the Octave It It was however ordered they should be search'd In the third Chest was found a Head which at first appeared to be a real one It had this Inscription Caput Sancti Fortunati In searching it there was perceived above the ear a piece of painted Cloth The Physician whose name was M. de Germain took an Instrument scraped it and thrust it in and found it was a Paist-board Head They put a lighted Candle into the Head but the light did not penetrate at last they cast the Head into hot water which took away the Paint and the Paist-board fell in pieces M. de St. Germain made his verbal Process thereof but by a sealed Letter he was forbidden to shew it upon pain of being sent the same moment to the Bastille Is not it insupportable that Hereticks must learn such like stories from Catholicks and what kind of Catholicks are these After all these Catholicks of the third Party have passed by that bound of respect which was the safety of the Church which is the Opinion of its infallibility It is impossible that such people as look upon with so much contempt the Devotions that the Church authorises hold that Church for infallible If they give the liberty of believing that it has err'd in some things they will not stay to examine the rest and perhaps that their false Lights will carry them much farther than they at present design to go Thus I conceive that these mild ways that are believed of so great use for the Conversion of Hereticks may one day ruin the Church of France and the Low Countries if God and the Holy See do not take care in it Prov. I am very well satisfied with having heard you and you have learnt me several things that I was desirous to know There remains some difficulties touching the means that are to be made use of for reducing Hugonots to the Church but I must take some time to think of those difficulties for the digesting them before I ask your instructions Since to day is your weekly day of repose be pleased Sir to come Dine with me at my Lodging this day seven night VVe will there have a Room only for us two and you shall make an end of informing me Par. I willingly consent to it and shall not fail to be at the Rendezvous The End of the First Part. THE POLICY OF THE CLERGY of FRANCE The Second Conference The Parisian YOU see Sir how exact I am in keeping my word I am only afraid I have made you wait too long I had much a-do to get from a crowd of People who have troubled me all this Morning Prov. Persons so agreeable to Company cannot be seen too much But the Cook belonging to the House expected your coming the more patiently for I fancy his Dinner is not yet ready Before Dinner they discourse of the News of the Time after Dinner the Conversation is thus renewed Par. Tell me Sir what you have done since I had the honour to see you Prov. I have hardly done any thing but I have suffered a great deal In going from your House I found at my Lodging a Hugonot Gentleman waiting for me After some indifferent Conversations I made him fall upon that of Religion and was willing to make use of the Counsel you had given me that is to say I moved him to quit his Religion considering the approaching ruine with which it is threatned But alas I have extreamly repented I brought him upon that point he has almost stunn'd me with Complaints and Reasons He is yet much more knowing than you in the particulars of the means that are employed for the destroying his Party since our Conference I have seen him daily it being impossible for me to avoid him for he was at my Bed-side before I was awake Being a person of Quality and distinguishing himself both by his Merit and Riches I durst not order my Valet de Chambre to deny him entrance Thus I have been obliged to suffer his persecution and give him audience three or four times every day Par. Good God! How could he find so many things to say upon one and the same point Prov. He has repeated to me all that you told me and has very much enlarged by maintaining it with several stories that neither you nor I knew He has shown me how much the Conduct that is held against their Party is contrary to Honesty Humanity Good-faith and even to the true Interest of the King and State In sine I fancy a Book might be made of all he told me Thus far from converting him he had like to have perverted me