Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ancient_a	church_n	doctrine_n	1,896	5	6.2759	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36726	The Moral practice of the Jesuites demonstrated by many remarkable histories of their actions in all parts of the world : collected either from books of the greatest authority, or most certain and unquestionable records and memorials / by the doctors of the Sorbonne ; faithfully rendred into English.; Morale pratique des Jesuites. English.	Evelyn, John, 1620-1706.; Du Cambout de Pontchâteau, Sébastien-Joseph, 1624-1690.; Arnauld, Antoine, 1612-1694.	1670 (1670)	Wing D2415; ESTC R15181	187,983	449

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 B●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 Sa●●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 pa●● 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 th●● 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

and take from the Proprietors some of these Abbyes To effect this they make use according to their custom of the credit their Father Lancorman had in the Court of the Emperour Ferdinand the 2 d whose Confessor he was This I●suite animated by his Brethren made great instance to two Abbots the one of St. Benedict and the other of the Cisteaux Deputed by their Orders to hasten the Execution of the Emperours Edict and was very importunate with them to quit unto the Society all the Nunneries to be restored by the Protestants and some of the less considerable Abbies These Abbots who had no power to consent to so unjust and extraordinary a demand against their Conscience r●turned him Answer in generall words of C●mplement that they were ready to serve him in any thing but what concerned the interest of their Orders F. Lamormam seeing them leave the Court presently suggested to his friends and gave out in Speeches That these two Abbots had made a voluntary Cession of several Abbies to the Society And on this fiction whereof he was afterwards convicted by publick and authentick Acts he grounded a Memorial which he presented to the Emperour desiring that in pursuance of the voluntary Cession of these two Abbots his Imperial Majesty would send Commissioners into several Provinces of the Empire to put the Society in possession of those Abbies Having by this means surprized the good Prince and his Councell who took this Imposture for truth they obtained Letters addressed to the Commissaries Generall of the Circles to three Provincials of the Society and to the Generals of the Imperial Army the Duke of Friesland and Count Tilly forthwith to sequester the said Abbies All the world was astonished sayes learned F. H at this sudden and unjust Change of the Emperours former Orders not knowing what cause could possibly incline this Prince to R●voke so soon his publick Edict for restitution of these Abbies to the ancient Orders which had been so highly commended by the Ho●y See and to out men of Religion of their Estates unheard against the Law of Nations and common right But the Iesuites raised a report that this Change proceeded from the voluntary Cession the two Abbots had made of their Abbies in the name of their Orders So that the two Abbots were obliged to make a solemn protestation against this notorious falshood both by Letters to the Confessor and by publick Acts insisting that they had not so much as thought of a promise to consent to the translation of their Abbyes to the Iesuites nor had any power so to do And a famous Benedictine who was of the Emperours Councell and created at that time Bishop and Prince of Vienna being brought in as a witness by F. Lamorm●n declared the quite contrary to what the Iesuites alleadged as appears by a writing reported by F. Hay The Iesuites Writings their Intrigues at Rome their Confidence to d●cry the Edict and Councel of the Emperour The common experience that the Iesui●es once engaged in a lye will not easily unsay it was con●rmed by an instance in the p●esent affair ●or all these Acts and solemn protestations could not hinder them from continuing the spreading of this Imp●sture even by Printed books But seeing their fictions and falsities discovered they resolved for maintaining their unjust usurpation openly to confront and attaque the Edict of the Emperour and the right of the ancient Orders This they did by two Writings wherein the Emperours instructions to his Ambassadour at Rome suitable to his Edict executed already in several Abbyes whereof the Monks of the Order of St. Benedict and others were in possession were censured and dishonoured as containing Things contrary to Truth the holy Canons and Immunityes Ecclesiastical and the Emperour himself charged to have exceeded his power in the restitution of these Abbyes to their ancient Orders But seeing that all the Ministers of State of the Emperours Councel had discovered the artifice of the Confessor and opposed their unjust pretensions they changed the Scene and plyed amain their intrigues at Rome and besides their private solicitations published a Book entituled Remarques in the Cause of Estates Ecclesiastical and Monasteries supprest in Almaigne And though F. Layman their Casuist at Dilingue justifies and highly commends this book calling the Author An illustrious person and ● Divine well informed of the affairs of Almaign though he durst not own him a Iesuite yet 't is incredible how it slanders and vilifies the Ministers of State of the Councel Imperiall what odium it casts on them as having attempted against the Ponti●ical Authority by the restitution of these Abbyes to the lawfull owners For saith the Author you are to observe first of all that the design of the Councel Imperial is absolutely to debarr the Pope from ●aving any part in the r●stituti●n of the Catholique Religion in Almaigne This is evident in that the Emperour published his Edict f●r restitution of Ecclesi●stical Estates without acquainting the Pope or taking his advice to whom to restore them This Councel tends not only to exclude the P●pe from the Re-establishment but to shake off the yoke of the Apostolick Iurisdiction throughout the Empire And the reason why this Councel doth with so much ●emerity and imp●e●y attaque the Holy See is that there are in it some persons ill affected to the Ap●stolical Chaire some who as m●er Politiques to ingratiate themselves with their Prince by flattery labour the exaltation of his Authority in all things And some perhaps who under a Vizard of Catholique profession are Hereticks in their hearts And as for the Abbot of the Monastery of Cremounster of the Order of St. Benedict and of ●he said Councel he is a man full of pride Who nevertheless for his merits and suff●ciency was soon after promoted to the Dignity of Prince and Bishop of Vienna See here how the Councel Imperial by a sudden Metamorphosis is from Catholick turned Schismatick and an enemy to the Holy See as soon as the Jesuites have discovered that Justice had a stronger influence over the spirits of these Ministers of State to maintain what the Emperour had so religiously ordained by his Edict than their Solicitations for accommodating themselves with other mens Estates Two books were about the same time published in defence of the rights of the Ancient Orders whereupon the Jesuites gave charge to their F. Laym●n who had formerly written a book on this subject intituled Placida Disceptatio to imploy his pen against the two Books and handle them which he did as infamous Libels Because the Authors approved not of the Jesuites intentions to take away the Abbyes from the ancient Orders but had refuted those injurious suggestions and falsities they made use of to that purpose and because the Jesuites would have usurped other mens Estates without incurring the infamy inseparable from an usurpation so unjust and so violent as theirs The Jesuite entitles his book The just Defence of

or unable to do it with the dexterity and success of their Society that it was a piece of injustice and falsehood to say they would not and of arrogance to affirm they could not perform as well as others That if the Iesuites were as necessary to the Church as they would be taken to be God had provided other means for their subsistance than to uncover one Altar to cover another to rob the ancient foundations for enriching new comers That it would be hard to prove that the change they desired was for the bettering and improvement of the ancient Abbies That when Iacob saw the Ladder he built an Altar of stone and poured oyl upon it but these good Fathers keep for themselves the profits of the oyl reduce Monasteries into bare heaps of stones and Abbies into Countrey-houses so that in truth the change they make for the better is not in the Monasteries but in the Ministeries of their Kitchins This Warr of the Jesuites of Almaign against the ancient Orders of Religion for taking away their Monasteries endured above ten years At last the insatiable Avarice of these Fathers was stopped by the opposition of the Ecclesiastical Electors and other Catholique Princes of the Empire who addressed themselves in writing to Pope Vrban the 8th about this matter by their Deputies in the Ass●mbly Generall at Ratisbone in 1641. And so sayes F. Hay the Iesuites heat for invading Monasteries was a little cooled not out of any vertuous disposition but disability to attain their unjust desires And though they appropriated by their shifting devices four of the said Abbyes unto one of their Colledges in 1659 the strong opposition they ●ound in other Provinces of Germany caused that the same Abbyes became Sepulchres to bury rather than encouragements to cherish the Acts of their Covetousness The Lyes and Impostures of the Iesuites to possess themselves of an Abby of the Nunnes of the Order of St. Bernard in Saxony The History of the life of the Emperour Ferdinand the 2 d informs us that having resolved to take from the Protestants all the Abbyes they possessed themselves of since the treaty of Passa● in 1552. he ordained by a publique Edict of Mar. 6. 1629. that they should be restored to those orders for whom they were founded The Abbot of the Monastery of Cesarea of the Order of the Cisteaux being deputed by his Generall to put this Edict in execution sent the Abbot of Valenciennes to put four Nuns profest of the Order of St. Bernard with two Novices and one converted Sister into possession of the Abby of Voltigerode in the Lower Saxony And the Bishop of Osnabrug one of the Commissioners Imperial having established them there by one of his Officers they continued there several months performing Divine Service and all other exercises of a Religious life The Iesuites having a design to possess themselves of this as of all other Nunneries the Protestants were to restore made use of the credit of their Father Lamorman with the Emperour to effect it The Father served himself of two notable lyes to procure a Grant from the Emperour the first That the Abbots deputed by the Orders of St. Benedict and the Cisteaux had made unto the Jesuites a voluntary cession of all Nunneries and some other of the less considerable Monasteries of their Orders The other that the Abby of Voltigerode neer the Imperial Town of Ges●ar was desert and vacant and that no person demanded or claimed it and that it would be very convenient for the Society for a Nursery of Novices in that Town where they had a Colledge already All this appears in express terms in the Commission they obtained though the one and the other were notoriously false the said Nuns of the Order of the Cisteaux having been in possession of the said Abby many months before 'T is the saying of a Pious Doctor that the Devils prophecy what they will doe so these Fathers bestirred themselves with all expedition to make that appear true in Act and execution which was absolutely false in allegation The first Cheat they applyed themselves to was this Having perswaded these Nunnes that they were not secure in this Abby as situate in the Countrey and exposed to the incursions of Souldiers and violences of Warr they proposed as an expedient that they should for a while quit the Abby and retire to Goslar where it should be their care to procure them reception which was accordingly done in the Monastery of Franquemberg in March 1631. But though the Nunnes frighted by this artifice departed the Abby their Moveables their Servants their Cattel and Houshold-stuffe were left at Voltigerode The Iesuites having sped so well in this piece of craft soon made it appear that the Nunnes had no reason to fear any incursion of Souldiers or violence but theirs For presently after viz. 29 of the same month of March Herman Gauvinz Provincial of the Company took possession of the Abby and left some Jesuites in it and forced the Nunnes Servants to swear fealty to them without any signification to the Superiors of the Order of the Cisteaux or to the Abbot of Cesarea Guardian of the Monastery Their unparallel'd cruelty in driving away these Nunnes and their Confessors out of this Abby The Nunnes seeing themselves so maliciously cheated found means secretly to re-enter the Abby and having placed themselves in the Quire at the upper end of the Church continued there night and day performing Divine Service the Iesuites being in possession of the Lodgings This return of the Nunnes angred the Good Fathers who left no stone unturn'd to perswade them by entreaties and by threats to be gone and had certainly starved them had they not been relieved with Victuals by some heretique women of the Countrey thereabouts The Iesuites seeing them maugre all this hard usage to continue unmoved resolved to expell them by violence And the ●2 of April being Palm-Sunday Eve assisted with Sergeants and Souldiers sent for of purpose one of their Novices being principal Actor in this irreligious Tragedy with a temerity and cruelty unheard of among persons of Religion they dragged by force out of the body of the Church these Virgins Consecrate to God who groaning and shrieking were violently haled away at so Holy a time to the scandal of the whole Province the Novice handling them so barbarously that some of them who felt his fury most lay sick of their hurts a long time after The matter of this story is so extraordinary and surprizing that it were easily credible ● H●y who reports it had used some exaggeration but that his relation delivers it more favourably than the hainousness of the fact proved by Authentique Acts of Justice inserted at large both in Dutch and Latine in his work deserves as may partly appear to the Reader by the Copy of the Process Verbal or complaint of the said Nunnes exhibited in Du●ch to the Official of Osnabrugg as followeth It is not in

sing was true of him for he preached three hours by the clock and notwithstanding all the diligence used and signs made to stop his impertinent pratling nothing could stay the course of his ●opperies for three hours together The subject of his Sermon was that of his folly That St. Francis Xavier had sent him to preach at Iapan and in the familiar discourses often held with him had given him that order To authorize what he said he took to witness the holy images the walls and pillars of that Church and to perswade his Auditors to believe the certainty of his Revelations and ravishments he told them that if they of the City opposed his passage from the territories they could not hinder it for he would make use of his mantle for a bark his staff for a mast and would so pass over with more security than in a vessel well equipped These and other expressions in his Sermon gave the people much trouble because if all things fell out as he said it would break the Commerce between Portugal and Iapan to the ruine of the people All the Ecclesiasticks and learned persons assembled together to consider what might have inclined the Iesuite to talk at that rate and what remedy to apply The most judicious were of opinion that he was a fool but that at that time he practised dissimulation more than solly which opinion had sufficient grounds for that it was propable he hid under these appearances of dotage the design he had to favour the interest of the Hollanders who made use of him as an instrument proper to ruine the City When Cyprian knew what past in this assembly by the information of those co●fidents of the Iesuites whom fear or interest ingages to give them advice of all that is transacted this impostor writ in a paper all that past in the Assembly and put it into the hand of a statue of St. Francis Xavier which stood in the Cell of the Visitor Manuel Diaz the Jesuite One of the Assembly came to see the Visitor and Cyprian having notice of it went to his Chamber and having whispered him in the ear in the presence of the Secular person who came to the Visitor went his way When he was gone the Visitor forthwith sayes to the townsman SIR Know you what F. Cyprian saish See what that paper is in the hand of St. Francis Xavier The townsman took the paper wherein he found the names of all who had been in the Assembly written with F. Cyprians hand and that within two months they should all dye for having given so disadvantageous a judgement of the Iesuite The Visitor with great exclamations conjures the townsman to publish the paper that they who were to die might prepare themselves for it ● but the event was quite contrary for some of those men who were before Crazy had their health very well for these two months and a long time after Perhaps because their distemper forbore to afflict them out of respect to F. Cyprian who peradventure had given them some of his reliques as his gray hairs his old shirts or other like things which he distributed very liberally The common people had a great esteem of him and would have torn in pieces his robe to serve them for reliques but it was new and of very fine cloth which made F. Cyprian willing to preserve it telling the people that the habit he wore abroad was not a relique considerable enough but if they came to his lodging he would give them excellent new cloth of his old torn shirts A Pagan Indian trimmed him for nothing which Cyprian said was an action sufficient to convert him but the truth is he made great gains every time that he shaved him by selling every hair of his beard for a relique and when Cyprian knew it he said The man must be allowed to advance dev●tion They were at last confirmed in the opinion they had of him as being a spy or what fell out afterwards A Iesuite simple and devout for such also there uses to be among them and to F. Iohn Baptist Morales and told him in private Within two months the Emperour of Japan shall send in search of us and twelve of the Colledge whereof I will be one will go where required and the first five years we shall suffer three sorts of punishments the Sword the Fire and the Cross and we have seen great miracles done by F. Cyprian in confirmation of this truth There past not only two months but two years and a thousand may pass before any come in search of them or they go to Iapan It is true nevertheless that F. Cyprian had taken his measures to go to Iapan within two months and had for that purpose sent two Iesuites into a D●sart Island to build a vessel for his passage the City was advertised of it and sent to destroy it But F. Cyprian warned them who had commission to do it not to put it in execution foretelling them that there would fall fire from heaven on them who would adventure to touch it He said truth in some measure but not altogether for fire there was but not from heaven and that burnt not men but men burnt the barque By this they discovered his design and gave account to the inquisition of his Revelations his Prophecies and Impostures he made use of for cheating the world and the inquisitors having found the truth of the information ordered he should be sent back to the Indies and charged Anthony Cardin the Iesuite to bring him thither but as one who had sucked the same milk and learnt the same doctrine he permitted him to flee among the Moores where he ended his life with as much sanctity as he began and led it to that time And I doubt not but Poza the Iesuite hath put him in his Martyrology They seek in the Indies the means to enrich themselves not the salvation of souls And dishonour Religion by their Concubinages and impostures P. 407. The story of what past among the Indians Chiriguanaes is worth the reporting I heard it sayes the Author at Madrid of a person of honour a Friend and Correspondent of D. Iohn D' Elizarazo his Majesties Commissioner in the City of Plat● in Peru. The Indians Chiriguanaes live beyond the Mountains of Peru and are a Nation very docil and susceptible of the doctrine of the Gospel but Enemies to those labours and pains the Indians now suffer The Iesuites undertook their Conversion and in a short time laboured to good effect these Infidels receiving the Gospel with very great devotion when the Fathers saw them almost all Converted and Baptized and that they were dexterous and tractable they resolved to propose to them the end of their preaching which was not as it appeared the Conversion of the souls of these Infidels but to make advantage by their estates They told them that being their preachers they desired to live amongst them but wanted lands and