of the Iesuites as in the name of the Company of Iesus granted them by Paul the 3d. at their desire with many extraordinary and unheard of priviledges as they themselves testify when they say That the Popes having said in their Bulls That this Society hath been raised by the Providence of God their judgements in these things are not subject to errour because it seems God gives his Oracles by him But the Popes infallibility is subject to contest when he censures the Books of three famous Iesuites Poza Bâ—uny and Cellot with such brands of errours and heresies condemned that he makes their Books of the number of prohibited ones so dangerous and pernicious that they ought not to be read or imprinted and then when he darts the intire thunderbolt of Anathema against the Book of Rabardean the Iesuite saying That the Saâ—â—ed Congregation having maturely examined the propositions contained in his Book hath judged that there are many rash scandalous offensive to devout eares seditious impious intirely destructive to the Papal Power contrary to the immunities and liberties of the Church approaching very near the heresies of the Innovators erronious in the Faith and manifestly heretical For there is cause to believe that the Pope consults not his Oracle when he acteth against it and attributes to the famous Authors of this August Society falsities impieties and heresies approaching neer those of the Innovators And why should not the Disciples of the Iesuites piously believe that it were easie for this High Priest on these occasions to have seen false visions than that these Oracles of Doctrine and Truth should become lyers Now me thinks these good Fathers ought to reserve their humility and modesty for some occasion and not call her the Little Society when they tell us their Society is the Oracle of the Soveraign Pontife and spread through the four parts of the world Elogies that denote her of the greatest grandeur excellence and extent of all Societies in the Universe But it may be that when they say This Society fastned on the breast of the Pope they would qualifie her with the title of Little lest men should think she might lye heavy on his stomack and be a burden to him because of her greatness As for what they add that the Church loves their Society more than she ought or the Society deserves 't is a modesty not to be approved for that in Truth the Church ought intirely to love those who are not only the Restorers of the Life of Christ and the Apostles among men A Society of Angels and Heroes but are besides the Oracle of Doctrine and Truth which he who represents her Head and her Spouse carries on his breast the owes them not love only but respect Truth being venerable of it self and the Oracles of Truth deserving a double Reverence As to that they insinuate of purpose to sweeten the Envy of other Orders against their Society That other Orders of Religion are in the Church what the Manna the Tables and Aarons Rod were in the Ark of the Covenant and that they call these three things the three Oracles of the Ancient Religion to make the Title they assume of the Oracle of Doctrine and Truth more passable and currant I fear the able persons of other Orders will believe those good Fathers do but jear them making them believe that these three things were sometimes Oracles which they never were but continued shut up in the ark without use in the external paâ—â— of religious Worship whereas this Oracle of Judgement Doctrine and Truth was the most august and necessary Ornament of the High Priest without which he could not execute any function of Priest and Supream Judicature It seems by this that the Iesuites would reduce other Orders of Religion to continue locked up in their Monasteries as reliques in their Chests and as the Manna Tables and Rod were in the Ark and keep for themselves all the honourable imployments of the Church which can have no favourable construction among other Orders most men even those who make profession of piety not loving to be mocked with false titles of honour pretended to be given them by those who assume the true and most illustrious to themselves But though the patience and charity of good men of other Orders were sufficient to bear this mockery with simplicity it would not excuse the malignity of the Iesuites in offering the indignity The Example of Bishops who preferred that of the Society to their Character and Titles of Honour A Bishop in 1602. Declared publickly That he gloried more in the title of a brother of our Society than in that of a Bishop and esteemed it a greater Ornament than his Cross and his Myter lib. 3. c. 7. pag. 363. Not long since a Bishop of the Realm of Naples who in his life-time had more love for his Mitre than for the Society said at his Death O holy Society which I have not sufficiently known untill now nor deserved to know thee thou surpassest the Pastoral Crosier the Mitres the Purple of Cardinals the Scepters the Empires and Crowns of the world Lib. 5. c. 10. p. 667. An excellent Document for our Lords the Bishops Archbishops and Cardinals if they love their Churches and Dignities more than the company of Jesuites that is if they are more BishopS Archbishops and Cardinals than Jesuites When they appear before God Christ will not ask them whether they have loved their sheep whether they have fed and guided them aright and laboured for the good of the Church but whether they have loved his Companions the Jesuites upheld the interest and favoured the enterprizes of this Little Society of these Little and Beloved Benjamins A Bishop of France who knew the Iesuites better than this Prelate of Italy and was endued with a more Episcopal science told these Fathers That there was great difference between the Order of Bishops and theirs for that there is no doubt that the former was of an holy institution and its Authority necessary for the preservation of the Church though all were not Saints who were invested with the dignity but as for the Iesuites without examining particulars the whole body was of no value it being more than probable thâ—â— the spirit of the world and politick respects had contributed more to their establishment than the Spirit of Christ and that the Good Ignatius brought into it was presently destroyed by the interessed Ambition of his Successors Three great Archbishops of Malines who possessed that dignity immediately one after the other and dyed reputed Saints had thoughts very different from those of the Italian Bishop For the ancientest of the three speaking of the Iesuites said These men shall flourish at first but afterwards become a Curse to all People his Successor added These men shall trouble the Church The last Propheeyed of them in these words These men shall become as the dung of the Earth To conclude the last Bishop of
name not newly assumed but from the time of their foundation as appears by their Constitutions and Histories you anger them as nick-named if you call them Ynnigistes or Lâ—yolistes from Ynnigo de Loyola their Founder and though they new Christen'd him Ignacius yet will not they be content to be called Ignacius but diligent only in that of the Society as most honourable though other Orders as the Fryers Predicants and Minors who pass usually under those Appellations think it no affront to be called Dominicans or Franciscans from the names of their Founders The Abbot Iâ—achim neer contemporary with St. Hildegard whose prophecies the Jesuites say are to be understood of them is of the same opinion with her calling that sort of men he speaks of Turbs Ass ciata a Multitude living in Society What Solomon sayes of the Locusâ—s that they have no King yet go forth by bands may be applyed here as agreeable to the Iesuites who in their Constitutions assume the title of Vniâ—â—â—sa Sâ—â—ietas The whole Society without a head 2. Shameless in their behaviour The whole world with an unanimous Vote still censure them impudent in all their actions when they undertake any thing happen what will say what you please it never troubles them there 's not a sort of men under heaven that care so little what becomes of the most important concerns provided they may obtain their desires we have instances of their impudence against the Cardinal of Toledo D. Gasparde Quiroga who had been their great friend and D. Ierome Manrique whom King Bhilip the second had given them for visitor 'T is a maxime amongst them that to promote self-interest is the only wisdome for what men say for the present is soon forgot The Prophecy in Latine declares them sine rubore so shameless they cannot blush but like Libertines nor fear nor care for any thing 3. Studious to invent new wayes to do mischief Who invented and practised Confession by Letter Who would have obliged â—enitents to discover their complices against their wills Who have said that a Fryer may marry upon a Revelation he shall imagine certain or probable and not only marry but refuse to obey his Superiour in any matter whatever or the Lawes which oblige all other men that he need not go to Confession who hath a Revelation he is in the state of Grace Hence it comes that men of Religion traffick and deal in merchandize and a hundred other things full of impurity usury and simony 'T is matter of astonishment how they all defend whatever any of their Society hath said though nerver so new never so scandalous To verifie this Prophecy they have filled the world with new tricks and devices and from the magazine of their invention furnished impostors with subtle artifices and cheats in all matters of consequence whether great or small 4. A perniciâ—us Order odious to all wise men and those that are faithful to Iesus Christ. 'T is to be admired there 's not a person but complains of them and the manner of their acting the world observes they love to intermeddle in all sorts of affairs to tamper with inheritances and successions to give frequent visits to Ladies that they are fine hypocrites flatâ—erers of Princes enemies to men of Religion full of artifice in their proceedings presumptuous main sticklers for credit from knowledge and virtue practising respect of persons as a piece of their decalogue and a thousand things more of the like nature and yet they have advocates who plead while all the world murmures against them that all the world esteems and honours them that is as one expounds it Men abhor them in their hearts but must praise â—hem with their lips 5. Healthy and strong but lazy and idle c. This needs no Comment every hours expeâ—ience expounds it 6. Pretending beggary They appear Beggars but are not so for in â—ruth 't is but for a colour of mortification that they sometimes send of their young men to beg and if the old ones do it they eat not the hread that 's gathered but either sell or give it away Valentia knows so much that we need not add more to disabuse the world in this particular 7. Strong Antagonists against the Teachers of the Truth So 〈◊〉 of the Iesnites that one would think they had made it their task to contradict the Fathers and if they Comment on St. Thomâ—s 't is that they may the better oppose his judgement as appears by their books To prove this see how Molina handles St. Augustin upon the Efficacy of Grace he calls him cruel and adds other very strange epithites because the Father aâ—tributes not to free-will all that this Iesuite allows it 8. By their Credit with Great ones oppressing the innocent The F. Provincial of the Dominions of Arragon in his Memorial presented to King Philip the second in Answer to the Calumnies of the Iesuites against that Order affirms it a matter of certain truth that these Fathers maintain one of their Society constantly at Court on no other imployment but to make continual complaints to the King and the Nuncio against the Dominicans which they do upon the least occasion offered from any matter that occurs in the Dominicans writings The same Provincial proves that the Iesuites do this in things absolutely false to incense the King and exasperate the Nuncio against the Dominicans I pass over a thousand fabulous stories they have composed which they would make Authentick by the amity of Princes and their credit with Great Men to disparage and destroy the reputation of other Orders of Religion as they possess men of power in private addresses with ill opinions of those who are not their friends and bespeak their protection against all such as bear ill will to their Order 9. Having four principal Vices rooted in their bearts by the Devil flattery to gain gifts from the world Judge now whether the Iesuites be not guilty of this Vice and those others of envy hypocrisie and detraction wherewith they are charged by the Prophecy see whether they are any vaile to cover them or practise them openly in the face of the Sun especially their flattery There 's not a Race of men in the world that flatter and sanctifie their Proselytes as these men do To be of their Congregation and to be a Saint are in their dialect terms equivalent though the person be a publick usurer as he that is not their friend cannot in their language be of the Communion of Saints Their Envy and Hypocrisic are so palpable that the Text needs no interpreter but their practice to make it intelligible 10. Detraction to render themselves câ—mmendâ—ble by defaming others They never scruple at slanders if they may serve for their honour or the credit of their friends raising themselves on the ruines of others When Seneca advised to be moderate in Commendations and sparing in Dispraises lest by excess in the one men incur suspicion of flattery
remonstrance be made to your Majesty and charged me to represent some particulars importing in our judgâ—mâ—nt the good of your affairs and the publick safety which depends on the preservation of your person as the considâ—rations which have stayed us from proceeding to the verification and befâ—re I descend to the particular points I am to render your Majesty their humblest thanks for the Honour you have been pleased to do them in that you have vouchsafed these Remonstrances should be made by word of mouâ—h whereby your indulgence and goodness to us appears so much the more worthy of praise as it differs from the austerity of the first Emperours of Rome who gave not their subjects access to their persons but ordered all demands and petitions to be presented writing The establishment of those of this Order who call themselves Iesuites in this Kingdome hath been judged so pernicious to this Estate that all the Orders Ecclesiastical opposed their reception and the Sâ—â—bon declared that this Society was introduced for destruction not for edification and afterwards in the assembly of the Clergy in Septemb. 1561. where the Arch-bishops and Bishops were present and the Cardinal of Tournon President this Society was approved of but with so many clauses and restrictions that had they been pressed to observe them 't is probable they had soon changed their abode They were received but upon Provisa and by arrest of the year 1564. were prohibited to take the name of Iesuites or Society of Iesus notwithstanding this they have not forborn to take that illegal Name and exempt themselves from all powers Ecclesiastical and Secular To re-establish them would increase their authority and render their condition better then ever This judgement was so much more worthy of your Court of Parliament in that all your people and Religious Orders held it necessary to retain them with caution to put a stop to the licentiousness of their actions then too great which they foresaw would increase to the prejudice of the publick and produce greater mischiefs then could then be discovered And as they vow universal obedience to the Pope so the propositions in their doctrine are uniform that they acknowledge no Superiour but the Pope to whom they swear fealty and obedience in all things and hold it an undoubted maxime That he hath power to Excommunicate Kings and that a King excommunicate is but a Tyrant that his people may Rise against him that all the inhabitants of his Realm who are in any the meanest Ecclesiastical Orders what crime soever they commit cannot be judged traytors for that they are not his subjects nor under his jurisdiction so that all Ecclesiasticks are exempt from the secular power and without fear of punishment may lay bloody hands on sacred persons This they write and impugne the opinion of those who hold the contrary propositions Two Spanish Doctors of Law having written that Clerks were subject to the Power of Kings and Princes one of the prime men of the Society writ against them alledging that as the Levites under the Old Testament were exempt from all secular powers so are Clerks by the New Your Majesty will not approve of these Maxims they are too false and erroneous Therefore they that hold them and will abide in your Realm must publiquely abjure them in their Colledges if they do it not will you permit them to stay they will subvert the foundations of your Power and Authority-Royall if they do it will you believe that by shifting places they can lay down and take up again a Doctrine which is part of their Religion good for Rome and good for Spain but quite contrary for France which rejecteth that the others receive if they say they can do it by secret dispensation what assurance can you have of men nourished in a profession which by change and diversity of place becomes good and bad This Doctrine is common to them all where-ever they are and make such progress in your Kingdom that it will at last slip into the most reserved Societies At their establishment they had no greater adversary than the Sorbonne which at present favours them by reason of that multitude of young Divines who have studyed in their Colledges Other Schollers will do the like and will in time be advanced and may be admitted into the chief Offices in your Parliaments holding the same Doctrine withdrawing themselves from your obedience permitting the loss of all the Rights of your Crown and Liberties of the Church of France and judging Treason commited by a Church-man not punishable by your Lawes We have been so unhappy as to have seen in our dayes the effects of their instructions upon your sacred person Barriere I tremble Sir when I pronounce that word was instructed by Varade the Iesuite and confessedly had taken the Sacrament upon the Oath he had administred him for murthering you Having failed in his enterprize others raised the courage of that little Serpent who performed in part what was conspired Gingnard the Iesuite wrote books to justifie the Parricide of the late King and confirm the Proposition condemned in the Councel of Constance Why should not we fear when we think upon these mischievous Acts of disloyalty that they may be too easily renewed If we must pass our dayes in continual fear to see your life in danger what repose can we find in our own Were it not impious to foresee the danger and mischief yet draw it so neer you were not this to plunge our selves into the depth of misery and not to desire to survive the ruine of the State which as we told you already is at no greater distance than of the length of your life Thanks be to God Sir for the mutual Amity between you and the Pope God preserve you long in your Throne and him in his Charge But if age or infirmity shorten his dayes and his Successor ill affected to your Crown should insheath against you his spiritual Sword as his Predecessors have done against other Kings of France and Nâ—varre what regret would it be to your Subjects to see in the midst of us so many enemies of your Estate and Conspirators against your Majesty as against that of the late King of blessed memory how dreadfull would it be to behold them in the bowels of the Realm who have been the Authors and principal Ministers of the Rebellion in his Reign and not guiltless of his murder They say they ought to be no more charged with past faults than other Orders and Companies which have failed no less than they But it may be said to their prejudice that though fault may be found in other Orders and Societies yet it hath not been universal The companies were divided and all the members did not withdraw themselves from the obedience due to your Majesty but those of their Society have continued united and close-linked in their rebellions insomuch that not only not one of them stood on your part but were
and govern those Princes So that we may say of the Society what Seneca said in his 33. Ep. that there is inequality when eminent things are rare and remarkable but that a tree is not admired where all others of the forrest are of equall height And here cast your eyes which way you please you shall not discern any thing which would not be eminent above others were it not placed among such as are of equal height Lib. 3. Orat. 1. Pag. 402. We cannot doubt now but it was in their favour as themselves assure us that the Abbot Ioachim prophesied That at the end of the world there should be a Religious Order composed of Perfect men who should imitate the life of Christ and his Apostles These good Fathers are doubtless the same for they are almost all perfect and all so eminent in the Art of governing consciences as they call it that what is rare elsewhere is so common amongst them that excellence looses its lustre because it is common and that miracles are not admired because ordinary with them Sure Avila and St. Francis de Sales nere thought of this Society when they said that we may be to seek a good Director of conscience among a thousand since there is so great a number in this Order that even those who confess the people are as learned and as wise as those that confess Princes that whereas else where we may be to seek one good Director among ten thousand we shall hardly find one bad among ten thousand of these Fathers being all good and excellent and numerous beyond imagination and all as able as the Confessors of the great men of the world O multitude of Sages which is the health of the Universe they are all as ready and servent to confess a poor man or instruct an insant as to govern the consciences of Princes O multitude of Saints O disinteressed charity O seraphick zeal the Glory of Christianity They are all Lions Eagles Heroes choyce men thunderbolts of war born with helmets on their heads every one worth an Army Admire you the courage of undertaking in one of these Fathers They are all masculine persons or rather generous Lions not dismayed at any danger slighting with constancy all misadventures Paleness and fear prevail not upon them you shall see these Heroes receive with undaunted force of spirit for the cause of God and Religion all the tempests and storms of heaven in the midst of fire thunders and lightnings After the example of the Apostles whose lives and travels they strive to imitate and represent they share among themselves the whole earth and distribute the spoils and victories between them The spirit of the Lord animates these new Samsons They are of the Spirits of Eagles seizing with a marvellous swifâ—ness like those birds on the prey at greatest distance Lib. 3. Orat. 2. Pag. 402. seq All they of the Society are born as 't is said of some children with Helmets on their heads because they are to be exposed to the point of the sword to the buffets of Fortune and all the injuries of their enemies Prol. Heros Societ Immortal God! what choyce men what thunderbolts of war what a flower of Chivalry what pillars what tuâ—ilar Angels and protectors of the Church are they I dare affirm every one of them capable of the greatest matters and worth an Army for maugre the rage of the Enemy by the favour of heaven and with the applause of all the world one of this Society carries the victory against so many Enemies that you would swear a compleat Army not capable easily to overcome Iudge from hence 〈◊〉 at the Society joyning their Forces in an intire body can do This Society shall I say of men or Angels what ruines what massacres of errours and vices will it not procure what succours will it not afford the Church when attacked But why say I shall afford We may rather say what hath she not afforded As we may believe foretold by the Oracle of the Royal Prophet Psal. 67. since the Hebrew interpreters Arias montanus Pagninus and Genebrard instead of Your living creatures render it your Society your Congregation your Elect your Troop shall inhabit the Laâ—d and the Chaldee Paraphrase bath exprest it You have prepared an army of your Angelical troops To do good to the poor of God I take this passage as if the Prophet inspired by God had had a near view of the Society of Iesus in his visions Pag. 410. These Fathers are so prophetical that they are not content to speak magnificently of their Society by studied discourses in prose and verse but in imitation of the Prophets of the Old Testament they express themselves by actions and representations that are obvious to the sight and dazle our eyes This was seen in the City of Goa when to celebrate their Secular year they caused a triumphant Chariot to be drawn wherein the Society was represented with all the pomp and splendour they could devise 'T is true this Chariot was not lift up in the air as that 〈◊〉 Elias but in recompence of that defect it was view'd and admired by a great number of persons and trilled through the town with the acclamations of the beholders They went not to heaven to seek Angels to guide it that had been too troublesome they chose them among their Schollars who became Angels by changing their habits these young Angels provided of white robes and wings of all colours were imployed to draw some of these good Fathers in the chariot for a spectacle to the whole City This triumph was accompanied with delicate musick which ceased not till silenced by a more masculine composed of the sounds of Drums and Trumpets which sounded an Alarum and Charge when they came to any narrow lane for there they must engage the Devils who placed there of purpose pretended to stop the chariot and hinder the triumphant Society to finish their carreire But as the Society is ever victorious so these combats ended alwayes to their advantage and the Devils being chosen as well as the Angels out of their Schollars were of intelligence with them not to make long or eager resistance While they thought nothing but the pleasure of their divertisement an accident which all their prophetick prudence could not foresee marred all their mirth and was an ill omen to their proceedings One of the wheels of the Chariot fastned in a hole whence all the vertue of these Elias's who were in it and the strength of the Angels that drew it could not get it out though the poor Angels strained hard to sair it but in vain then as their custome is in extremitiâ—s to make use of any thing to serve their turn they were necessitated to invoke the aid of of their Devils to pull out their Chariot which they did but not without the laughter of the spectators and scandal to many who begun to say publickly That the devils had at
Religion in these evil times who thought it not his duty to swear an immortal enmity against our Fathers So that the passage in Scripture may be as properly applyed to our Society as it was to St. Paul I will shew him how much he must suffer for my Name p. 123. Why should I trouble my self further to consider the boldness of these new Apostles who pretend to make as many Articles of Faith as they please to find new senses of Scripture in corrupting it and turning the passages from the true sense to apply them to themselves for if you believe them 't was not so much of St. Paul as of their Society that Christ spake when he said I will shew him how much he must suffer for my Name They who have any love for their salvation are much concerned that the faith be not corrupted by these new additions and those who receive easily these Articles of Faith of the Iesuitick Church ought to fear lest they forget those which Christ hath taught his Church what they add in the same behalf is an imagination without ground pretending the hereticks as they call them make war particularly against them by reason of the Name of Iesus which they bear to shew it is not for the Name of Catholicks which they have common with the Bishops the Popes and an infinite number of Doctors Ecclesiastical persons and Fryars but because by particular priviledge they bear the Name of Iesus in bearing that of Iesuites As if the hereticks believed not in Iesus Christ and held not the Name of Iesus Sacred and adorable as we and as if it were not known that Calvin hath put the Name of Iesus at the top of every page of his Institution to endeavour to sanctifie his books by that Holy Name as the Iesuites make use of it to hallow their unholy actions and opinions In another place with a pride proper to them and on design to draw glory to themselves from the hatred of hereticks towards them say they all the enemies of the faith fling their darts at us as if the maintenance of holiness and the Catholick Religion depended on the subsistence of our Society alone being perswaded that if this pillar of publick safety were pulled down and ruined there could be nothing easier than intirely to destroy the faith with the piety the ceremonies and worship of the Church As this thought is suitable to the good opinion the Iesuites have of themselves I believe them at least as capable of it and all other thoughts of self-conceit and vain glory as the worst of those Hereticks But as to the particular animosity between the Lutherans and Calvanists and these fathers all the learned know that it proceeds not from an opinion that they are better able to reâ—ute their errours than the Doctors of Universities the Bishops and Cardinals it being notorious to the world that the books of Ruard Tapper the famous Doctor of Loven of Drued of Augustin Sâ—ucchius Eugabinus a Bishop in Italy and many other excellent persons of the faculty of divinity and other eminent Prelates are stronger against the Lutherans than those of the Iesuites and that when compared with Saintez upon the Eucharist or Cardinal Perron against the Lutherans the books of the Iesuites look like those of Students or School-boys besides it comes not to pass because they of the Reformed Churches think them more holy than other Orders of Religion though they publish themselves altogether perfect and Ramparts of the Doctrine of Faith for they know as well as the Roman Catholicks that their spirit is less humble their life less austere their knowledge less Ecclesiastical their charity less patient and meek their piety less dis-interessed than those of other Orders but 't is because the Iesuites preach no other thing in their books against hereticks but that they ought to be exterminated and burnt And that those Hereticks who have not zeal enough to seek the Glory of false martyrdom love more the charity and gentleness of Catholick Doctors and Bishops who desire not the death of a sinner but that they may be converted and live than the irregular zeal of those who labour not so much to convince men by Truth and overcome them by Charity as to destroy them by injuries and ruine them by violent counsels which they inspire into Kings and Rulers against them Another Reason that the Hereticks are more inclined to ingage with them than other Catholick Doctors is that those Fathers fill their books with new Opinions fantastick tenets and corrupt maximes which give the hereticks great advantage against them this medley of ill things making it more facile for them to desend themselves against their writings and to answer their Reasons Other Orders are said to come of the Saints who have founded them as the Benedictins from St. Benedict the Dominicans from St. Dominique and so of the rest which is the reason they are called the Orders of St. Benedict St. Dominique c. But the Iesuites have this advantage above all other Orders That their Company is the Company of Iesus himself the Society of the Son of God the Order whereof he is the true Author and that bâ—aâ—s his Name That Christ is their first Fâ—uâ—der the Virgin the second and St. Ignatius only the third lib. 1. c. 6. St. Ignatius was so humble that he thought himself unworthy to give the Name of Ignatians to his Companions after the custome of other Founders wherein he seems willing to have imitated the Apostles whose humility St. Augustine praises in that they gave not the Names of Paulians and Petrians but Christians to the faithfull but if we will judge â—right of things we may say the Society hath taken the Name of their Author for Ignatius attributing all unto God in the founding of his Society and nothing to himself and declaring that Christ was the first and principal Author thereof he did it with great reason that according to the custome among the Philosophers in the Christian Religion and the Orders thereof the Society should bear the Name of their Author without mention of Ignatius who desired to be concealed p. 68. Wherein he pretends that the Divine Excellence which is found in the foundation of the Church in that it hath Iesus Christ for its first and true chief and founder and in that he hath given it the surname of Christian from his name Christ appears in the foundation of this Society whereof they say Christ is the true and first Author and gave it his Name incomparably more August than his Surname as if he had waved his general Society of the Church that he might reserve this highest honour for the particular Society of Iesuites That Virgin knowing and Martyr Society as another calls it and if you take their word you may believe Ignatius had the place of St. Peter Xavier of St. Paul their ten first Fathers that of the twelve Apostles and the sixty first Iesuites
established by the first Bull of Paul the 3 d. that of the seventy Disciples of our Lord. Ignatius say they was first inclined to take the name of the Company of Jesus in 1538. after a vision in a desart Church on his way to Rome where God the Father appeared to him recommending Ignatius and his two Companions Peter le Teure and Iames Laines to his Son Iesus Christ bearing his Cross who turning to them said I will be favourable to you at 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
as we see at this day in Spain and do nothing but to promote the Glory of God we must not question but they have an express command from Christ to warâ—ant their Actions Besides it were an unpardonable injury to look on their General as those of the Iaâ—obins or Augustine Fryars who govern only men of Religion but if you will frame your Idea suitable to the Grandeur of the Subject you must conceive him a Soveraign no less Secular than Ecclefiastick that affects the Government of the world no less than that of the Church 'T is not long since that a French Lord had this confirmed from their Generals mouth telling him That from his Chamber he Governed not Paris only but China not China â—â—ly but the whole world yet no man knew how VI. Priviledge That Christ comes to meet every Jesuite at his death to receive him to Glory 'T Is one of the Priviledges of the Society of Iesus That upon the death of each Iesuite he advances to meet and conduct him to bliss Happy Souls assured to pass from the prison of mortality into the immortal bosome of our Lord Iesus the verity of this proposition depends not on my authority but of the Oracle that delivered it F. Crifoel the Iesuite tells us that in 1616 in the vision of Saint Therese a soul on her way to Glory in company of many more told this Saint A Brother of the Society of Iesus is our Guide how happy are we in such a Chief to whose vertue and prayers we owe our deliverance this day out of the pains of purgatory Wonder not that the Almighty comes to meet us 't is no new thing the brethren of the Society of Iesus have this Priviledge that when one of them dies Iesus comes to meet and receive him to Glory lib. 5. c. 8. p. 648. These Visions may be proper entertainments for the vanity of these Fathers who may need humility and repentance to bring them to Heaven As for the Vision it might appear in the fancy of a Jesuite but never to St. Therese who never related it and was so far from regarding such Apocryphal Revelations that she gave small encouragement to rely on any at all now adayes VII Priviledge That no Jesuite shall be damned that the Society hath no cause to fear corruption ALphonso Rodrigues had it revealed by Vision that not only his Companions then living but those that succeeded many years after should live with him eternally in Celestial bliss These are great favours but loe here a greater Francis Borgia told Mark his Companion with tears of joy Know Brother Mark that God hath extream love for our Society and granted it the Priviledge formerly given the Order of St. Benedict that for the first three hundred years no person that perseveres to the end in the Society shall be damned See the express terms as here rendred pag. 649. I heartily desire the salvation of these Fathers but must advertise them that nothing exposes them more to damnation then this false confidence that they cannot be damned Let them remember their Emblem Time ne tumeas fear the judgement of God and damnation of Hell lest the pride of our heart link us into it Where presumption hath banished fear from the Soul it becomes more bold to commit all manner of wickedness but where a servile fear ends in a filial this will make way for Charity to enter which when perfected will expell all fear A Fryar of another Order but Anonymus at the point of death sent for F. Matres the Jesuite Confessor to the Vice-Roy of Barcelona to tell him these words Happy are you O Father to be of an Order wherein whoever dyes enjoyes eternal felicity God hath revealed it and commanded me to publish it to the world The Jesuite confounded with admiration and modesty and asking him whether all of his own Order should not be likewise saved the dying man answered him with a groan That many should but not all but that all of the Society of Jesus without exception of any who persevered therein to the end should be crowned with eternal beatitude ibid. How great how divine was the wisdome of Ignatius who hath so armed the Society against the injuries of time and built on supporters of such strength that 't is an instance to the world to prove that all things are not the supplies of time But that Vertue and Religion may be so guarded that the course of Ages cannot corrupt them and what brings other things a decrepit age or certain death promises the Society â— perpetual youth so verdant and flourishing that she shall feel the revolution of ages without these effects of decay and ruine that usually attend it pag. 104. Thus their Society shall be more priviledged than the Church and other Orders of Religion which being like theirs mingled with the world are not exempt from its corruption but this Priviledge of incorruption is proper to these extraordinary Saints who are all Phoenixes and birds of Paradise Since then all the brethren of this Holy and ever flourishing Society shall be saved without exception according to the vision of that Anonimus Fryar they quote the first purity of this Society must endure to the end and surpass the Sanctity of that Fryars Order who though he observed a severe and most pure Discipline as they tell us lib. 5. c. 8. assures us that all of his Order could not be saved Thus pag. 147. they tell us the Society hath no cause to fear corruption though they confess the spirit of Ambition the greatest of corruptions seized them so soon that immediately after the death of Ignatius in 1565. being only twenty five years after their Institution Rashness and Ambition animated Nicolas Bobadille two of their first ten Brethren and four mâ—re of the profâ—ssion against two of their first Fathers and the rest of the Society they Solicited Cardinals rose eagerly against Laines then Vicar-General and afterwards General and violently questioned the Constitutions of the Order This they call The fate of Kingdomes and Republicks which erected with great pains turn their Forces and their Power against themselves the Dispute was for the Generalship which Laines by subtlety carried from the rest If you read Mariana of the Defects of the Society you may judge with what appearance of Truth they tell us their Society needs fear no corruption Let them beware that for want of judging and condemning themselves they be not at last condemned of God VIII Priviledge That the Blessed Virgin is intirely theirs THe Mother of God hath declared not only that the whole Society is hers but that she is wholly the Societies Platus a Brother of the Order Reports a Vision wherein the Virgin appeared with the Society under her Mantle The Society covered with this Mantle of the Virgin shall abide firm against all the furies of Hell the menaces of Tyranâ—s and the attaques of her Enemies as the immoveable stone of
spend their time and bestow their pains to no purpose I could wish they would learn that the end of Confession is to convert men at once that they commit not the same offences again That there is no commerce between frequent Câ—mmunion and Vice To frequent the Sacraments is highly useful for all duties of Christianity And you shall hardly find them defective in any part of Christian Righteousness who often approach these fountains of vertue and salvation or any publick licentiousness in a town where the frequent use of these mysteries hath been confirmed by a laudable custome For what Commerce can there be between the Author of holiness and corruption of manners What place is therefore the darkness of hell in those hearts that are irradiated by the eternal light Therefore the Society having proposed for the end of her labours to establish vertue declare war against vice and to serve the publick 't is no marvel she commends to our greatest veneration the frequent use of the Eucharist as the Arsenal of the Christian Militia the Soveraign Remedy against all maladies and infallible comfort in the worst of miseries You have heard already and shall hear further in its proper place how the Iesuites to promote their interest and carry on their carnal designs admit all persons without examination to the participation of the body of Iesus Christ. Artifices of Devotion invented by the Society to draw the people on the three gaudy dayes and the first dayes of the month to the Communion I shall produce here one only example of the Roman magnificence in the present year 1640. for we have certaine news that the brethren of our Congregation laid out nine thousand Florins on the solemnity of these three dayes to draw the minds of the people from profane licentiousness to the love of piety They 〈…〉 a great Machine in our Church of Farnese at Rome in honour of the Holy Sacrament of the Eucharist the height was one hundred and twenty spans the breadth was eighty exquisitely embellished with curious Statues Images Histories and Emblems to the ravishment of the Spectators the Church shining with extraordinary lustre by the light of four thousand Flambeaus The service was celebrated with so much pomp and so delicious a consort of the Popes musick that there wanted only the presence of the Pope to make it the most Majestick sight on Earth Alphonso Gonsague Arch-Bishop of Rhodes said Mass seventeen Cardinals and almost all the Prelates of the Court of Rome were present five Cardinals more came in afterwards all the Ambassadors of Kings and Princes several Religious Orders and all the Arch-Fryaries of Rome Lastly during the three dayes such throngs of people flocked to the Communion that instead of profane Bacchanals they really kept a feast of Paradise Another Artifice of the Society for more frequent Communion was the invention of Communicating the first day of the month which pleased Pope Paul the fifth so well that he granted indulgencies thereupon and by that bait of publick deâ—â—tion drew â— great concourse of people to the Holy Table The Society rejoycing at the success took the boldness to invite Cardinals to administer 〈◊〉 Sacrâ—ment whereby the number of Communicants 〈◊〉 greatly augmented the people being ravished to receive at the hands of so Illustrious Persâ—ns the pledge of their Salvation Five Cardinals did it and at Rome at one day and in one Church they compâ—ed sâ—metimes sixteen thousand sometimes twenty and sometimes thirty thousand Communicants and from thence this piâ—us custome over-spread the whole Earth So that at Lisbon in the Church belonging to the house of our Profession the Sacrament 〈◊〉 administred to twenty five thâ—usand in one day 〈◊〉 six or seven in Brussels and as many at Antwerp in one of those dayes and bad our Churches been capable of more persons the number of Communicants would have been greater General Reflections on all the extracts out of the Image of the first age THe Iesuites never spoke truer of themselves than when they assumed the title of The Pharisees of the New Law And though they have been so vain as to attribute to themselves undue praises they have this once declared so great a truth that we may take them at their word 'T is the Spirit of Pharisaisme hath caused them to write those great Volumes stuffed only with their praises and to prove they are not as other men Christ blamed the Pharisees of his time for affecting the chief places in Assemblies and to be honoured as the principal Doctors and Guides of the people The Iesuites extol themselves above all Orders of Religion march still in the first rank and call themselves masters of the world The ancient Pharisees took upon them to dispense with the principal Commandments of the Law but are clearly out-done by their successors the Pharisees of our time for what have they left undone to shew We are not obliged to Love God nor to give almes And they that find most subtleties to dispense with good works are in most esteem among them and to this Banius Tambenius â—scobar and others owe their reputation Those holy men that went before them had no other secret for the conversion of men than to preach Christ crucified and to take off thâ— sâ—andal of the Cross by the practice of humility But the prudence of these new Apostles consists in hiding from the people they pretend to convert the folly of the Cross as may be one day proved more clearly than they are awarâ— of The first word of St. Iohn Baptist of Chriâ—â— and his Apostles address to Sinners was Repenâ—â— But the Iesuites willing to spare all that is troublesome and professing themselves complaisant civil and gentle directors have founâ— out a way to remit sins without obliging 〈◊〉 a rude and harsh Repentance and to make Confession so easie and pleasant that the most criminal will not decline it but run to 't as willingly as they did to Sin as themselves assure us When Confessors believed it a matter of difficulty to leave ill habits and that we 〈◊〉 strive to enter in at the strait gate of Heaveâ— they were not satisfied with words without seeing the fruits of a solid Repentance so thâ—â— those who were inclined not to reform theâ—â— lives nor to make restitution of ill gotten goodâ— nor quit ill company durst not present themselves before the tribunal of the Church whose severity they feared which made true penitence rare even in the primitive times a thing not easily performed but difficult and toylsom The same Fathers who taught us That the life of Grace was freely received by us in Baptism instructed us also That a Soul dead in sin is not easily revived and that when we have made our selves slaves to the Devil it is very hard to break his chains when we have blinded our selves in following our lusts we cannot without miracle come out of darkness and return into the way of Iesus Christ. Lastly
which was to charge with Crimes and infamous Calumnies Nicholas Terrastre Successor to Adrian that they might dâ—prive him of his Benefice and make use of this third vacancy for Entry They managed this business so dexâ—erously that by false reports spread against Terrastre the Matter was brought to that pass as to oblige the Officers of the Archdukes Chamber of Ensâ—sheim to write about it not to the Bishop of Strasbourg nor the Diocesan but to the Abbot of Chesy as the lawfull Collator praying him to call back Terrastre and provide another of his Monks to succeed in the Priory for prevention of scandal To give more credit to the Letter they perswaded Nicholas Verdot one of the Monks of the said Abby then resident in the Priory to carry it who inflamed with Ambition to succeed Terrastre conveyed the Accusation against his Superiour who without other information was recalled and Verdâ—t sent back Prior in his place This serves to clear what we affirmed before that this Priory is Conventual and that neither the Bishop of Strasbourg nor his Officers had ever Authority over it or took cognizance of any cause that concerned it But that the Abbot hath the Jurisdiction in the Spiritualty and right of Collation and disposing of the Fryars as the Chamber of Ensisheim hath in the Temporalties Other Calumnies of the Iesuites A feigned Seminary false suggestions to Pope Paul the fifth their Artifices Avarice and Violences But providence permitted not their designs to have the desired success for Verdot succeeding in the said Priory of St. Valentine filled the vacancy but could not escape drinking deep in the bitter cup of their calumnies more black and infamous than those he carried against his Superiour whose innocence being at last cleared and acknowledged he was honoured with the dignity of Prior in the same Abby on which the Priory depends where he died in peace eighty three years old As for Verdâ—t he was hampered by the Iesuites as you shall hear hereafter The Fathers of Molsheim having in vain solicited the Prior to a Cession with offers of a considerable Pension perswaded Arch-Duke Leopold as Bishop of Sâ—rasbourg to demand the said Priory from the Pope upon pretence he would bestow it â—or endowment of a Seminary which was but imaginary in the City of Strasbourg for reducing the Hereticks there to the Catholick Faith which was granted accordingly on this false suggestion together with this also that the Bull of union for the Colledge of Molsheim was still in force for that there had happened no overture for the execution thereof Neither Cession nor decease notwithstanding the three vacancies aforesaid and that the Rector of the said Colledge consented to the disâ—nion for so pious a work as the erecting of a Seminary Thus was Pope Paul the fifth surprized who thought the said Rector the only party concerned This Bull was not more null and abusive than the execution wrongfull and injurious for the Iesuites concealing from the Arch-Duke their principal design to get the said Priory out of the hands of the Prior to be applyed to another Colledge of theirs newly erected in a Priâ—ry of the same Order called St. Faithes of ten thousand Livers rent in the Town of Selestat and besieging him daily with constant importunities perswaded him at last to molest poor Verdot as a criminal A French man by birth and consequently a stranger in that Countrey to force him to resign and quit the said Priory for a Pension with threats if he disputed it to take it absolutely from him without any allowance to be made him But Verdot unwilling to be a Traytor to his Abbot and his Countrey by quitting his right notwithstanding the tempest raised against him by the Iesuites to serve their designs by a multitude of crimes whereof they accused him resolved to prevent ship-wrack by a prudent retreat in hopes that time might produce a calm Their Execuâ—ing a Sentence never given informing of Crimes invented by themselves procuring a gift to Arch-Duke Leopold of what belonged not to him A new Bull. But the Arch-Duke took the advantage by this occasion to seize the Priory without any process upon pretence of bestowing it on the feigned Seminary and after endeavoured to obtain a sentence by the Authority of the Nunâ—io of Lucerne against the said Verdot but the Nuncio having caused an information to be drawn up against Verdot for those crimes invented by the Iesuites could not find any ground for sentence of condemnation against him so that he continued still titulary Prior though outed unjustly His Adversaries afterwards acknowledged him the Legal Prior and not an usurper as the Iesuites had injuriously calumniated in the letâ—ers-patents surreptitiously obtained in 1638. the Arch-Duke ordering them to pay him an annual pension of one hundred and sixty Florins which amount to about three hundred Levres though he refused to accept it as a thing that might be prejudicial to his right and involve him also in the guilt of Simony The Iesuites seâ—ing the affair pretty well disposed in order to the attaining of their design by the retreat of Verdot threw off the vizard of their former pretences and plainly discovering themselves to the Arch-Duke perswaded him to apply the said Priory to their Colledge of Selestat for its better endowment as if he had been absolute Master thereof and Letters-Patents were past to that effect 27 of Aug. 1616. without any mention made of the Prior or the said Seminary which was meerly imaginary and never had a being but in the projects of the Iâ—suiâ—es who knowing the nullity of this donation made against Law and the right of several persons endeavoured to covâ—r and supply its defects and to make sure their title by a new Bull in 1618 setting forth in their pâ—tition on to the Pope that the Rector of their Chymerical Seminary freely yielded his consent to this donation or endowment whereupon they obtained the Bull under the conditions and refervation following Dummodo tempore datae praesentium non sit in 〈◊〉 aliâ—ni jus speâ—iâ—liâ—er quaesitum i. e. Provided that at the time of the date of these presents no person have any right thereto especially purchased as Verdot had ever since 1610 and that only with this reservation annexed sâ— tunc vel cum primum 〈◊〉 per cessum vel per dâ—câ—ssum i. e. in case it be then vacant or as soon as the same shall be void by Cession or by decease without any mention of the pretended donation from the Arch-Duke And though this Bull was absolutely void by reason of the false suggestions on which it was obtained yet by colour hereof the Iesuites hastily took possession of the said Priory without any formality of law eighteen years before the vacancy incurred by the death of Verdot in 1636. These are the artifices such are the titles the Iesuites make use of to rob France the Order of St. Benedict and the Abby of Châ—sâ—y of the Priory of
St. Valentin But 't is no wonder the Iesuites have surprized the Holy See by these tricks which are ordinary with them since they have endeavoured after that to circumvent the Emperour in a business of like nature but far greater importance as will appear by the story A notable fiction and imposture of the Iesuites to take from the Order of the Cisteaux Monks the Abby called Aula Regia During the last wars of Germany about 1644. the Iesuites of the Colledge of Prague remonstrated to his Imperial Majesty that they wanted a house of Recreation to refresh their spirits in their vacations from publick imployments and that there was a little Abby called Aula Regia belonging to the Order of the Cisteaux about a league from the City very convenient for that purpose possessed by six Monks only and they very ill livers dissolute and scandalous neglecting Divine Service and minding nothing but their divertisement in hunting and other pastimes Whereupon the Emperour was so far perswaded that at last he deputed a Commissary to put them into possession of the said Abby without requiring any further information But the Commissary being arrived upon the place was not a little astonished to find there a good Abbot with threescore and one profest Monks and thirteen Novices newly initiated and entred in the Abby living regularly and coâ—stant at Divine Service at which he was present as also at the Common Table of their Refectory though the two Iesuites sen with him to take the possession would have perswaded him that they were but Countrey men in Monks habit and stragling persons whom the Abbot had sent for after he had an inkling of what should happen But the Abbot having justified the contrary by Authentick Acts of all their professions the Commissary brought him to the Emperour who upon his report sent back this worthy Abbot with honour into his Abby whence the two Iesuites prudently retained there to attend the resolution of the Emperour were dismissed with shame and confusion Of the Priory of St. James of Veldbach whereof the Iesuites became under-farmers to make themselves Masters The Priory of St. Iames founded in 1144. at the Village of Veldbach by Frederick Count Ferâ—ette for the Order of St. Benedict under the institution of the Congregation of Cluny which â—lourished then hath been alwayes possessed without interruption and now is possessed by the reformed Fryars of the said Order the collation and provision reserved by express terms to the Abbot-General of the Order of Cluny The last Prior Iohn Nieâ—lin deceased in 1637. succeeded in 1602. Claudius Dorez Bishop of Lauzane who had been possessed of the said Priory ever since 1567. But Nicolin by dispensation in that behalf kept his residence in another Priory he had in Burgâ—gue having Leased that of St. Iames to the Abbot and Convent of Lucellâ— of the Order of the Cisteaux neer the said Priory of St. Iames for the term of his life from 1628. on the same conditions he had granted it them for years in 1621. particularly that they should maintain the Fryars to celebrate Divine Service according to the obligation of the foundation and their profession and should pay yearly to the said Prior six hundred Florins and several other reservations specified in an instrument apart from the Grant Whereupon the Records and Evidences of the Priory the Church Ornaments Plate and other moveables of the house were consigned by inventory into the hands of the said Abbot and Convent who acquitted themselves of their Charge with great satisfaction to all and performed their Conditions to the edifying of the Church The Iesuites were established at Ensisheim fifteen or sixteen years since by Arch-Duke Leopold who had assigned them for their foundation three thousand Florins Annual Rent to be paid out of the Receipt of his Archiducal Chamber over and above the Salaries of the ancient regents secular upon condition that they should maintain in their Colledge twenty two Iesuites but they not content with this allowance though more than sufficient bethink themselves of an expedient to better their condition but fatal to the Order of St. Benedict and such as gave occasion to say of them what St. Paul said of himself though in a different sense I am made all things to all men that I might gain the more so they thrust themselves into all sorts of affairs intermeddle and undertake all manner of businesses and act any part attended with profit Who would have believed that these Fathers would have reduced themselves to the quality of under-farmers to get footing in Monasteries and render themselves Masters thereof Yet this was the practice of F. Anthony Weinhard Rector of the said Colledge of Ensisheim since 1628 this was the course he took to rob the Order of Cluny of the said Priory of St. Iames and some others of the same Order situate thereabouts though it be a thing so contrary to the statutes of their Society that it would appear a fable but that the instrument under the signature of the Rector the seal of the Colledge and confirmation of the Arch-Duke put it out of question This good Steward of the Society knowing that the Priory of St. Iames was set at a low rate being really worth above three thousand Florins by the Authority of Arch-Duke Leopold forced the said Abbot and Convent of Lucelle without the knowledge of the absent Prior to assigâ— and make over the said Lease to him as Rector of the Colledge of the Iesuites which was accordingly done with the same clauses and condiâ—ions that they enjoyed it not for the better Celebration of Divine Service which is no part of their profession nor for adorning the Church or maintaining the house in repair for they have left both to decay and come to ruine but on designe to make themselves Masters of the said Priory and insensibly to deface all memory thereof as appears by their proceedings for as soon as the Iesuites had goâ— footing there and constrained the poor Prior by wayes so strange that I dare not express them to consent to the assignment after three years contest the Rector to prevent a Revocation of this extorted consent obtained the confirmation of the Arch-Duke upon a fraudulent request setting forth quite contrary to the Truth that the confirmation was desired for the Priors security and to take away all umbrage and apprehension he might have of damage or inconvenience to ensue upon the assignment to the prejudice of the Prior. They expell the Fryars thence pursue the Vnion at Rome of that and several other Benefices under the Name of the Arch-Duke whom they interessed therein Their subtleâ—ies and violences Having fasten'd a hook in the jaws of the Prior that he could not hinder them from enjoying the benefit of the assignment the Rector turns out all the Fryars of the Priory the Prior not daring to resist or contradict him so that the Priory stood abandoned and the Divine Service supprest as generally it
not revoke it The Abbot bethought himself of this Expedient he besought his Majesty to be graciously pleased that he might at least defend his Cause by a publique dispute which was granted him and the dispute continued three dayes successively The Iesuite who maintained the part of the Society and flattered the Emperour by attributing to him a power he had not to dispose at his pleasure of the Benefices of Ancient Orders and change their Foundations thinking he had born away the Bell the two first dayes grown insolent upon his pretended victory the third day insulted over the Monk who accompanyed the Abbot slighting him as a Cypher and one that came thither only to fill up a room or make up a number The young Monk more able as well as more modest than the Iesuite having on his Knees desired the Abbots blessing before he made his Defence and received it made it appear that there is a time to be silent as well as to speak and that as he knew the former he was not ignorant of the later He began to repeat from one end to the other all that had been said objected answered and replyed on the one side and the other the two first dayes and after that so refuted the seeming reasons of the Iesuit that he taught him to hold his peace having put him to the nonplus and left him nothing to answer and maintained the right of the Abby with arguments so convincing that the Abbot and he were by the Emperour sent back into their Abby with the applause of the whole Assembly The Priory of St. Morand and two others usurped by a shew of piety and surreptitious Bulls If the Rector of Ensisheim plaied his part well in gaining entry into the Priory of St. Iames of Veldbach the Iesuites of Fribourg in Bresgaâ— used no less artifice to seize that of St. Morand while Alsatia was yet under the house of Austria for though two onely of the Society were by the favour of the Arch-Duke introduced there about 1623. under pretence of Catechising and hearing the confessions of the neighbourhood and Pilgrims frequent in that place as if the Benedictines who then were there whose names and surnames remain recorded in the information made thereupon had not been able to have performed it yet these Iesuites did so ply the Officers at Rome that they obtained secretly a Bull of Union in 1626. without the knowledge of the Benedictines which they have not dared hitherto to produce as being full of suggestions notoriously false as That the said Priory was several years they say eighty forsaken and abandoned by the Prior and Monks and without any Convent That the buildings were all gone to ruine that the Revenue of the Benefice was very small and that the Collation belonged to the Arcb-Duke which in every particular are publickly known to be false Besides the pretended Bull hath an express Reservation sine praejudicio alicujus that the grant shall not operate to the prejudice of any yet they forthwith expelled Peter Gaspard and Peter Michael then Monks there who retired into the Abby of St. Peter of the same Order in the black forrest It appears clearly not only by the said information but by the confession of the Iesuites in their memorials though in other things injurious and diâ—â—amatory that the said Priory of St. Morand is by foundation of the Order of Cluny and convenâ—ual and that the collation thereof belongs to the General of the Order as of all others that depend thereon that it hath continued alwayes conventual and was actually possessed and served by the Benedictine Fryars without any reproach untill the intrusion of the Iesuites who expelled them That the revenue they set forth at one hundred Ducats exceeds eight hundred that the buildings of the Priory and particularly the Cloyster were intire and in good repair and that these Fathers enemies to monastick regularity to deface their power all the marks thereof have on purpose pulled down the Cloyster since their entry and caused the materials to be carried to St. Vlrich another Priory of the said Order about two leagues from thence to repair it and not far from a very rich Priory of St. Augustine called Ellenberg which two last Priories situate in the Territories of France the said Iesuites strangers of Fribourg are in possession of at this day with as little right as that of St. Morand the last having been given them in reward for a Tragedy acted by them for that purpose before the Arch-Duke wherein St. Augustine is introduced complaining of the idleness and dissoluteness of those of his Order and offering the said Priory of Ignatius whom they bring on the stage to accept it after a thousand praises of their Society A deed of gift without right in favour of the Jesuites who not able to keep the Priory carry away the moveables evidences and ornaments Four years after they had surreptitiously obtained this Bull and without consent of the parties concerned and particularly of the General of Cluny to whom alone the collation did of full right belong these Fathers finding their Bull was no assurance of it self resolved to help it out by propping it with a deed of gift which they easily procured from the Arch-Duke though he had no right to make it other than usurped authority guided by their advice to dispose of the concerns of France But being their opinion no person could be so hardy as to adventure the questioning of the palpable nuâ—lities of their Bull when protected and supported by a Soveraign Authority And the Tragedy having been acted about the beginning of the Germane Wars the Iesuites had a fair opportunity to keep the Priory in their hands during the troubles but the Treaty of Peace being published in 1648. and the Countries of Aâ—sâ—â—tia and Sundrigaâ— reunited to France the Prince of Conty holding himself obliged to Retake into his hands the Estates and Possessions usurped from his Order and depending on his Abby of Cluny and having received advice of the vacance of the said Priory at the Re-commendation of M. de la Barde the Kings Embassadour to the Swisses bestowed it in August 1651. on Benedict Schwaller a Fryar of the Order and Doctor of the University of Paris In pursuance whereof Schwaller by his Majesties Order took possession in the usual form and Re-established there a Community of Fryars of his Order according to the tenour of the said Treaty of Peace ordaining That Monasteries usurped from the Catholicks whether by other Catholicks or by â—â—eâ—eticks should be restored to those Orders from whom they were originally founded and not to any other This hindred not the Iesuites to prevaricate and by shifts and dodging tricks to keep the Prior four dayes in play and in that time by night and by day to convey away all the Grain Writings Evidences Church-Ornaments and other moveables of the Priory leaving nothing behind that could be carried away though it was never theirs
neglected and object against theâ— great imperfections and disorders in their manners as grounds for their usurpation and account them Canonical Titles for intruding into the Rights of other men ought to have been confounded for these real enormities which though committed by them they have the impudence to own in the face of the world to the scandal of Christianity You have heard before that upon their entring St. Morand they demolished the Cloyster and caused the materials to be conveyed to St. Vlrich At St. Valentines every one knows that they changed into a hey-house and stable for the Arch-Dukes horses a fair and large Hospital magnificently built and with extraordinary charge by D. Iohn Sancey the Benedictine Prior at the gate of the Monastery for receiving and lodging poor Pilgrims and that they dissipated and imbezelled the Reliques and a quantity of Plate and Ornaments which the Priors had provided by their frugality But the Priory of St. Iames of Veldbach though let them in good condition and at a great undervalue in the Rent fared worst of all and was used with least respect as situate in a village where they held themselves at liberty to act those abuses which in Cities and great Towns they durst not attempt for they not only permitted the Dormitory of the Fryars adjoyning to the Church and the Founders Chappel beside the High Altar to decay and run to ruine but pulled down the Steeple and threw great pieces of timber on the Founders Tombs which were in the middle of the Quire and by this Barbarisme broke all to pieces Thus they demolished part and spoyled the residue of this poor Church that there was not left one ornament for saying Mass of twelve they found there which they carryed into Swizzerland with all the Plate of the Priory And 't is probable they had not spared the rest of the Church from utter destruction but that it was Parochiall which notwithstanding they leâ—t in extreme disorder Of the Priory of Maizere of the Order of St. Benedict changed into a Farm by the Jesuites What you have heard is no more than what their brethren of the Colledge of Porentrâ—t who pretend no less Veneration for sacred places than the rest of the company had given sufficient cause of credit and belief to having three years before ruined the Church of another Priory of the same Order called Maizere formerly famous for Pilgrimage in the Countrey to the great scandal of the Hereticks who carefully maintain and preserve their Churches and to the great regret of the Countrey adjacent who deplored the profanation to see the materials of the House of God imployed to repair the houses Barns and Stables of a Farmer so that there remained no sign of a Priory nor any thing else but a plain Farm Such is the condition to which the Iesuites reduce the benefices they usurp whereof they consider nothing but the revenue beginning alwayes as soon as they enter them to abolish the Divine Service and all those marks which might make it appear they once belonged to the ancient Orders of Religion without any regard to the intention of the Founders nor the Charges they imposed which is the Iesuitical way to promote the glory of God Their taking away Evidences and Registers Another Detriment and injury done by the Iesuites to these three Priories for which the Priories were obliged to seek their remedy in the Great Councel was their taking away the Evidences and Registers concerning the Rights and Revenues of these Monasteries which the Iesuites could make no other use of but to accommodate themselves in case of a re-entry there which nothing but an unjust Ambition could give them any hopes of or to deprive the right owners of the enjoyment of them to which nothing but an extreme malignity could incline them or lastly to conceal and suppress some debts to which their Goods might be lyable which though it denotes a malicious avarice yet is not strange in the Jâ—suites practice For the Iesuites of the Colledges of Novices at Nancy have 40 years since used the like practice against the Friars of Senon of the Order of St. Benedict in Lorrain when the Abbot of St. Vanne of Verdun having given them the Lordship of Barbonville being a dependant on his Abby charged with the ancient rent of 22 quarters of Corn to the Abby of Senon they craftily embezled all the Evidences thâ—y could light on that made mention of that duty And when the Fryars of Senon sent to demand the Rent as accustomed the Iesuites who thought all the Evidences that concerned that duty were safe in their hands pretended ignorance and refused payment telling the demanders thâ—y thought nothing due A suit was thereupon commenced in the Councell of Lorrain and the Fryars for want of their Evidences to make out their title were cast But some years after the reformation of the said Abby the reformed Fryars made so diligent search that they found three Registers wherein the said duty was charged in pursuance whereof they brought a new Action which the Iesuites stifly defended but the Registers being produced they submitted to pay what they could no longer dispute The Iesuites proceeding in three several Tribunals and three Distinct Countreyes at the same time for the same Priories and other petty foggeries We have cause to believe that on the same dâ—sign the Rectors of the three Colledges of Selestat Enssheim and Fribourg carryed away the Deeds and Evidences of the three Priories above-mentioned And when the Priors of the Benedictines sought restitution by Law it is incredible how many artifices and petty foggeryes they used to detain them To give an instance when they saw themselves pressed by the Benedictines to restore them they procured a prohibition from the Privy councel to prevent proceedings in the inferiour Courts interdicting the ordinary Judges the cognizance of the Cause The Councell being thus intirely possessed of the Cause at the instance of the Iesuites the Prince of Conty and the Abbot of Nesmond interposed in behalf of the Benedictines the former as Generall of the Order of Cluny the later as Abbot of Chesy and Collators of the Priories The Iesuites hereupon fearing their success in the Councel while the matter depended there prosecuted the Benedictine Priors at the same time both at Rome and Brisach and obtained of the Auditor Generall at Brisach whom we spake of before a sequestration of the Priories of St. Iames and St. Morand without any form of Justice and without hearing or summoning the Defendants And at Rome they procured a Monition to cite the Benedictines thither with an Excommunication against all that should oppose the execution of their Bull which they durst never produce And caused the Monition to be printed throughout And the Benedictines of St. Morand to be cited by the Bishop of Basle for which as an injury and abuse the Fryars were forced to make an Appeal In pursuance of this they used all the
tricks the spirit of Wrangling could invent in the most shifting petty-foggers by delayes by reiterated defaults new Assignations contesting about the qualities of the parties producing ridiculous impertinent and insignificant matters falsities and manifest untruths diffamatory Libells forged Letters informations without date or subscription and a thousand other devices to be seen at large in the Memoriall above-mentioned which is therefore the more credible for that upon the whole matter a notable Arrest was given in favour of the Benedictines you shall see hereafter Bulls without president and contrary to the Canons and Councels of the Church An Arrest in favour of the Benedictines against the Jesuites We must not forget some remarkable things to be observed in the Bulls the Iesuites obtained for the three Priories spoken of before for besides the false suggestions nullities and obrâ—ptions whereof they were full which inclined the Benedictines to procure and produce Duplicates thereof against the Iesuites and besidâ—s the express provision in some of them that they should not operate to the wrong or prejudice of any they were most abusively and maliciously framed in two points 1. In that contrary to all forms and presidents they gave power to the Jesuites to take possession of the said Benefices by their proper Authority without observing the ordinary formalities requisite in such cases and that contrary to the Canons and the Councels of Constance of Lateran of Chalcedon and others they made alienation of Estates without consent of the parties united several Benefices situate in divers Dioceses and suppressed Monasteries and Benefices Conventual which ought to remain to perpetuity 2. In that by an unparallel'd and unheard of abuse they contained a Clause ordaining that they should not be questioned for any nullity obreption or subreption whereof they were full Decernenâ—es easdem praesenâ—es nullo unquam tempore de subreptionis vel obreptionis aâ—t nullitatis viâ—io Aâ—gui seu notari which takes away all cause of wondâ—r why the Jesuites were alwayes loth to produce them as knowing they could serve for nothing more than to discover their Artifices and Deceits the clearer though notorious enough to the world already upon other occasions And now none can think it strange that after so many shifts and tricks of petty foggery they were at last wholly defeated and for ever debarred of their pretensions to the Priories in question by Arrest of the Kings Councel the Judiâ—ial part whereof and the sentence is here transcribed but the proceedings purposely omitted for that they are herein before succinctly reported and may be seen at large in the Printed Memoriall we mentioned often The Arrest of the Privy Councell THe King in his Councel giving Judgement and doing right in the said Cause hath maintained and kept and doth maintain and keep the said Fryar Paul William in the possession and enjoyment of the said Priories of St. Valentine of Ruffach and St. James of Veldbach and the said Fryar Benedict Schwaller in the possession and enjoyment of the said Priory of St. Morand Forbidding and prâ—hibiting the Demandants the Jesuites and all others to trouble or mâ—lest them in this behalf and ordering the Sequestrators to deliver the possession into the hands of the said William And having done right upon the demands respectively made by the said parties for restitution of the Reâ—iques Ornaments Evidences Moveables and other things that were heretofore in the said Priories hath ordained and ordains that the parties within two months joyn issue in the same and dâ—bate tâ—em at large before the Sieur De Baussan Intendant in the Countrey of Alsatia and that the said Sieur De Baussan shall assist and further the execution of this Arrest which shall be executed notwithstanding any oppâ—sition or Appeals whatsoever Yet so as the said Appeals shall not be barred or prejudiced hereby but in the mean time the parties are to proceed to executiâ—n which shall not be delayed by verâ—ue or colour of any Appeal whatsoever And his Majesty reserves unto himself and his Councell the cognizance and deâ—erâ—ination of any Appeal that shall or may happen to be made in this â—ause which Appeal shall be proceeded in summarily without the â—sual formality of Suits Examined Signed De Moris Given at the Kings Privy-Councel held at Paris Aug. 4. 1654. OTHER Historical Passages AND Relations of the Artifices and Violences of the Jesuites of Almaigne in taking away several Abbies from the Orders of St. Benedict and the Cisteaux monks Collected out of the Books of the Famous F. Hay a Benedictine of Almaigne the one called ASTRUM INEXTINCTUM Printed in 1636. and the other HORTUS CRUSIANUS Printed at Frankfort in 1658. and Printed also within these ten years with all their Quâ—tations in France in 4 to and at Cologne in 8 vo in 1659. A notable imposture of F. Lamorman the Jesuite Confesser to the Emperour of the Vsurpaâ—ion of Abbies THE Emperour Ferdinand the second having had great advantages over the Protestants of Germany after the rising in Bohemia and the battel of Prague which he won against them by a General Edict of the 6 th of March 1629. ordained That all the Abbies and other Eâ—tates Ecclesiastical which had been usurped from the Catholicks by the Protestants against the Articles of the Treaty of Passau in 1552. should be restored to those to whom they belonged according to their foundaâ—ions In pursuance of which Edict he sent Commissioners throughout the Empire to see it executed and published other particular Edicts in favour of St. Benedict the Cisteaux and others As there 's nothing more just than to restore every one what belongs to him so this Edict of the Emperour was highly approved by the Pope who writ an express Brief to the Emperour To teâ—tifie his joy and that of the whole Consistory of Cardinalls for this re-establishment of the Clergy and the Fryars in their estates The Emperour at the same time writ to his Ambassadour at Rome the Prince of Savelli the 14th of April 1629. the reasons of his Edict which were That he was of opinion he could not have done any thing more profitable and conducing to the good of Religion in Almaigne then to take such course that the Religious Orders might flourish again which had been heretofore the firm pillars thereof that pursuant to this design he had ordered by his Authority Imperial that the Abbies and other places Consecrate to Religion which had been profaned by the iniquity of the times or converted to other uses should be restored every one to the Order to which they belonged as being Consecrate thereto from their first foundation and not to another He sent him afterwards a more ample instruction of the 25 of Octob. the same year wherein he gives six principal reasons of his Edict The Iesuites extremely nettled and perplexed that they had no share in this restitution to the Ancient Orders consulted among themselves how to enrich their Society with other mens Estates
his Hâ—liness the Pope of Rome His Imperial Majesty the Cardinals of the holy Roman Church the Bishops Princes and others and also Of the little Society of Iesus This the learned and pious Benedictine F. Hay shew by an excellent book intituled Aâ—trum inextinctum which he opposed to that of the Jesuite to be the most shameful illusion and mockery that ever appeared for that instead of defending these powers it formally questions and opposes an Imperial Edict approved by the Pope and Colledge of Cardinals by an express Brief as well as by all the Bishops Princes of Almaigne And that the thing he really maintained though very weakly was the Little Soâ—iety of Iesus which he represented as so great and necessary for the Church that he feared not to affirm That God had not sufficienâ—ly provided for the Chruch if having established all other Orders of Religion theirs onely had been wanting 1. Imposture of the Iesuites that these Abbies werâ— supprest 'T is incredible what artifices they made use of in these Books to maintain a pretention most â—njust and most unworthy men professing Religion I. They would have made the Pope believe That all those Abbies were supprest and that the Eâ—tates were vacant i. e. such as â—ad no owner That the Emperour or Pope might dispose of them at their pleasure Declaring sometimes that it belonged to the Emperour to give them with the approbation of the Pope and sometimes that it belonged only to the Pope to bestow them as devolved to him by a special and particular right upon design that of these two Powers that should be adjudged to have most right which they by their intrigâ—es and insinuations should render most inclinable to give them these Abbies But this erroneous illusion was folidly refuted as contrary to the Laws Civil and Canon by the Benedectins who justified by the Authority of the Ecclesiastical Laws and by presidents both ancient and modern of above thirty famous Abbies as that of Mount-Cassin S. Maâ—â— in Anjou and others that Abbies possessed and destroyed by forraign enemies when recovered were alwayes restored to their proper Orders That it was an unheard of pretence that the sole-violence of the hereticks founded only on the force of Armes should operate so as to cause these Abbies to be adjugded supprest and that it would appear very unjust if re-entring their Abbies they might not of right say with the Maccabâ—es We have not possessed our selves of a strange land nor are we entred upon the Estates of others but by the benefit of the Revolution of time we resume the possession of the heritage of our Fathers which hath for sometime been injuâ—tly â—surped by our Enemies 2. and 3. Impostures That it was an abuse and not within their power who did it to restore these Abbies to the Frâ—ars Though these Abbies had been adjudged to the Religious Orders by an arrest of the Court Imperial of Spire and the Edict of the Emperour approved by the Pope yet these good Fathers who stick not to exalt themselves above the Emperour and the Pope had the boldness to publish in print That this affair was of the number of â—hose whereof we are to say that they pass only by way of sufferance and tolleraâ—ion which if weighed in the ballances of judgement are inconsistent with the Rules of Iustice whereby they would impose on us a belief that the re-establishment of the Fryars in their Abbies that is the plain â—xecution of the Laws of Nations and Nature was an intollerable abuse and that on the contrary the most unjust usurpation of other Mens Estates which the Iesuites in their hopes had already devoured was pure justice and most unquestionable right But there 's nothing of greater wonder than the extravagant Answers they made to the invincible Arguments and Reasons of the Fryars In vain did the Benedictines object to them the â—xpress terms of the Emperours Edict and the Orders he had sent his Commissaries General for execution viz. Our pleasure is that the Abbies possessed against the Treaty of Passau and the Peace for regulating the state of Religion which have been to this time unjustly detained be surrendred and restored by vertue of this our Edict Imperial to such persons of the Religiâ—us Orders to whom they belonged bâ—fore the said unjust detentiâ—â— for the Jesuites with an unconceivable boldness made aâ—swer that there was not one word to be found in his Imperial Majesties Edict which imported thâ—â— the Abbies ought to be restâ—red to the Orders for which they had been fâ—unded and to mainâ—â—â— this false and strange assertion they 〈…〉 themselves of a gross illusion which tâ—nds only to make the Emperours Edict ridiculous 〈◊〉 say they the pleasure of this Prince was thaâ— restitution should be made of the Abbies to the samâ— individual persons to whom they belonged before theâ— were possessed by the Lutherans which is in effect That the Emperour had sent his Commissariâ—s to make restitution of the Abbies to persons dead and interred forty or fifty years before and not to the Religious Orders which in that they never dye were capable of the benefit of thâ— pious intentions of the Emperour 4. and 5. Impostures That the Jesuites were persons proper to possess the Abbies and comprehended under the name of Monks In vain did the Benedictines object against them That the Emperour had expresly Ordained by his Edict that the foundations of Abbies should be preserved and the vacancies filled with persons proper according to the rules of the foundation duly called and fitly qualified according to law for the Jesuites answered That it was true but it could not be proved that the Fathers of the Socieâ—y were not persons duly called and legally qualified according to the foundations of these Abbies given them by the Pope with his Imperial Majesties Consent That is as F. Hay doth elegantly expound it That these Abbies founded for the Order of St. Benedict six or seven hundred years before there were Jesuites in the world were founded for the Fâ—thers of the Society of Iesus In vain did the Benedictines object That these Abbies had been established for Mâ—nks and Fryars and that it was Ordained by the Canon-law That Monasteries should continue Monasteries to perpeâ—uity for the Jesuites answered That in matters of favourable construction such as tended to the enriching themselves with the Estates of the Manasteries the Jeâ—uites were comprehended under the name of Monks To which the Benedictines replyed That it was pleasanâ— to consider that the Jesuites who on all other occasions express so great aversness from the name of Monks are very willing to be called Monks when it may serve to introduce them into the inheritance of Monks And 't is fit to observe here that the Iesuites brand Auâ—elius with errour for alledging that a Monk and a person of a Religious Order are convertible terms and denote the same thing so in France when there is nothing to be got by assuming
the name of Monks 't is an errour that deserves censure to call a Iesuite Monk but in Almaigne where there aâ—â— Abbies to be taken from Monks and given to Iesuites if qualified as Mâ—nks it is an errour that deserves censure not to take a Iesuite to be a Mâ—â—k 〈◊〉 〈…〉 6. Imposture That the Pope hath an extraordinary power to derogate from any thing not favourable to the Iesuites In vain did the Fryaâ—s object That the Popes by their â—grâ—ements â—ith the Germane Nation had obliged themselves to preserve every man in his rights and estates And that Filiutius of their Society had written That the Pope not only by his Office but by â—onâ—ract imployed between him and those whâ— give Estâ—â—es to the Church is obliged by the Divine and Naluâ—al Law â—o preservâ— them for those whâ— legally possess them and that the contrary cannot 〈◊〉 done without injury to the Founders and the successors of the Fryars of the Order in câ—using them to lose their Estate and their Honour For the Iesuites who never think themselves huâ—t by any objection from the Law Natural or Divine helped themselves out by this neat distinction They confess the Power of the Pope is limited by particular Concordates and Agreements of Nations which have the force of Bargains and Contracts So that the Pope himself is obliged to perform them according to the Law of Nations But they add That this is to be understood that the Pope cannot Ordinarily derogate from these Concordates or Agreements but may do it Extraordinarily for the publick good of the Church when necessity requires it that is when they are imployed about establishing rich Colledges for the Society for they pretend to express terms That nothing can conduce more for the Re-establishment of the Catâ—ilick Faith than to bestow on them the Estates and Revenues of Abbies and Nunâ—eries for enriching their Ancient Colledges and for founding of New as also for buying little Catâ—chisâ—s Chaplets and other things of that kind that may serve at once both to instruct and delight Youth and that the expences these things will require cannot be furâ—ished but from the Estates of the Abbies resumed out of the hands of the Protestants To which the Fryars replyed That they might for the future Found Colledges if they pleased without robbing the Orders of St. Benedict the Cisteaux and others of their Estates as they had been founded heretofore without any such injury and shewed several means for that purpose And when the Iesuites insisted there were no other means but that all treasures were exhâ—usted The Fryars Replyed 1. That there were some Treasures not yet exhausted namely theirs who had within a short time offered the Venetians five hundred thousand Crowns to be re-established in those Colledges they had at Venice heretofore and in other Territories of that Republick from which they were banished 2. They made it appâ—ar that their Colledges were not so necessary for the re-establishment of the catholick Faith as they pretended for that they had Colledges in several Cities where heresie was as rife as ever And that themselves have confessed All the upper Palâ—tinate was converted to the Catholick Religion before ever they had one Colledge there so that it is clear sdyâ—h F. Hay That to make men believe as the Iesuites endeavour that Germany cannot be converted to the Catholick Faith without turning the Abbies of â—eligious Orders into Colledges of Iesuiâ—eâ— is to contradicta manifest experience and make all the world confess themselves blind 3. That the first Fryars of the Order of St. Benedict had Converted almost all Germany and at this day the Benedictiâ—es labour with success equall to the Iesuites in the Coâ—version of Hereticks though they are not so much addicted to ostentation as they who send Catalogues to Rome of the least things they do who compute how many they confess by the year their Masses their Prayers their Visits to the sick and other things both great and small 4. They remonstrated that the multitude of Colledges they so earnestly presâ—ed for savored not of the first spirit of the Society and was diametrically opposite to an express Article of their second Congregation Gâ—neral in these words We are to Act for the 〈◊〉 with 〈◊〉 moderation And 〈◊〉 stay our hands from multiplying Colledgâ—â— And the Congregation make 〈…〉 request to the Father-General and recommend it to his serious observation to apply himself â—atâ—er â—o the compledting and perfecting of the Colledges already establishâ—d 〈…〉 5. As to the little 〈◊〉 and Chapluâ—s which thâ— Iesuâ—â—â—â— would buy â—or their Schollars with the Estates and Revenues of Abbies They answered That it was somewhat strange the Iesuites would râ—iâ—e foundatâ—â—â—s vâ—olâ—te agreements hinder men of Religious Orders â—o renew their solemn prayers and ceâ—ebâ—â—te Divine Service in their Abbies that she 〈◊〉 might have wherewith to buy bawbles for children which must be extream dear if there be not sufficient to purchase them without imploying to such uses the estates designed by the founders to maintain the holy exercises of a Religious life in these Monaâ—teries 7. Imposture That by reason of the Charges of the War the Emperour was Founder and Master of these Abbies In vain did the Benedictines object That the Emperour was obliged by the Oath he had taken when he came to the Empire and as the Supream Protector and Defender of Churches to preserve the Ancient Orders in their Rights and Estates and that the Empâ—rour had declared and confirmed it anew by his particular Edict in favour of the Benedictines March 28. 1629. The Iesuites confessed all this to be true but scrupled not to elude it by this shameful evasion whereby they would Authorize thâ— Perjury of a Great Prince That the Charges and Expences the Emperour laid out in the Wâ—r for recovery of these Churches and Abbies were â—o great that they exceeded all the Estates of Consecrated places and therefore he ought to be acknowledged not only as a new Foundeâ— Endower and Patron of these Reâ—igious Houses but the Purchaser and that the Religious Orders ought in acknowledgment there of to leave them freely and wholly to his Disposal and not pretend any interest therein for fear of making themselves guilty of ingratitude against his Imperial Majesty But the Religious Orders Answered That the Emperour by his Edict had declared He never desired from them an acknowledgement which could not be made him without forcing tears from the Ancient Orders of Religion that he liked not a gratitude which allowed them no recompence for so many Millions furnished by them for the War and other Faithful Services done him and the Empire but the destruction of their Rights and Suppression of their Abbies and that his Majesty ought to account them ingrate who had invented such gratitude 8. Imposture That they may change their Opinions when their interest requires it In vain did the Benedictines object That three Principal Iesuites whereof F. Lamâ—rmaâ— the Emperours