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
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 LONDON Printed for Simon Miller at the Star at the West-end of St Pauls 1670. THE PREFACE Of the Design of this BOOK THere 's no doubt but all who love the purity of the Moral Doctrine of Christ are very sensible of the Corruption the Jesuites labour to introduce thereinto by the Opinions they have invented But it may be said That nothing is more dreadful in the Conduct of these Fathers than to see them pursue those corrupt maximes in their Practice and that of the many things they allow in others contrary to the Law of God and the principles of the Gospel there is not any they commit not themselves to satissie their Avarice or to promote the Grandeur and Glory of their Society To prove this is the business of the present Collection of those Learned and Pious Doctors of the Sorbonne to inspire the World and the Jesuites themselves with horror at their detestable Morality there being no better way to demonstrate the danger of the looseness they authorize that latitude and remisness whereof they are Patrons than by discovery of that abyss of Injustice Avarice Lust and Other Vices wherein they have plunged them Let none imagine we were moved to gather the different pieces that make up this Collection with design to decry or prejudice the Society God is our witness we have undertaken it out of the Charity we have for them and the grief we are sincerely affected with to see them so unhappily engaged We sigh to â—ind them the causes of the loss of so many souls they seduce and draw with themselves into the precipices of Errour and Vice We deplore their obstinacy in shutting their eyes against the Light held forth by the Pastors of the Church to guide them out of their wandrings into the right wayes of Piety and Truth and tremble when we consider that every day they literally fulfil the Prophesies delivered of them in the infancy of their Society For is it not a terrible judgement of God not only on the Jesuites but the whole Church that almost in all parts of the world providence hath raised persons wise illuminated and full of the Divine Service who from the first establishment of this Company have foreseen all those mischiefs it hath wrought in the Church its turning topsie turvy the Ecclesiastical Discipline its troubling and disordering all Estates and Conditions and that in the mean time the same Company hath been permitted to mount to that degree of Power and Authority that they have laid at their feet almost all that is Great in the World that those of their Order are Masters of almost all the Consciences of Christendom that they resist all Bishops and very often attempt against their Soveraigns Melchior Canus Bishop of the Canaries that Great Luminary of the Church of Spain in these last ages no sooner discovered their appearance in that Kingdome but he believed the end of the world drew nigh and that Anti-Christ would forthwith appear for that the Fore-runners and Emissaries the Titles they confess he calls them by began to walk abroad He published every-where not only in particular discourses and private Conferences but in his Sermons and publick Lectures that he discovered in them all the marks which the Apostle declared should be seen in the followers of Anti-Christ And when Turrien one of his Friends who waâ— turned Jesuite desired him to forbear persecuting his Order and alledged on that occasion the approbation given him by the Holy See he made him no other Answer but that he held himself obliged in Conscience to advertise the people as he did that they might not peâ—mit themselves to be seduced by the Jesuites D. Jerome Baptista de Lanuza Bishop of Albarazin and Balbastro a person admirable for Holiness and Piety and particularly endowed with the gifts of Prophesie of Wisdome and Vnderstanding composed an expresse work to make it appear that the prophesie of St. Hildegard ought to be understood of the Jesuites and that it was easie to discern all the lineaments of the Society in the pourtraite she had made Tarvisius Patriarch of Venice confirmed by an Oath upon the Holy Evangelists his prediction that they should one day be expelled that City for their Factions and Politique Genius which happened accordingly five hundred years after for their having raised strange factions and seditions in the bosome of that Republique All the Catholique Vniversities particularly those of Cracovie Lovaine and Padua those of Spain and France the Bishops the Clergy all the Orders of Religion and the Courts of Parliament almost every where opposed their establishment as contrary to the good of the Church and the security of States And in particular The faculty of Theology at Paris in their Famous Decree which we cannot too much Commend Declared Unanimously THAT THIS SOCIETY APPEARED DANGEROUS AS TO THE FAITH APT TO TROUBLE THE PEACE OF THE CHURCH TENDING TO THE OVERTHROW OF THE MONASTIQUE ORDERS OF RELIGION AND MADE MORE FOR DESTRUCTION THAN FOR EDIFICATION GOD hath not only permitted that all those Great Men of Spain Italy Almaigne Flanders Poland and France should predict the mischiefs this Society would do in the Church but hath raised many of the Society iâ—self even Generals of their Order to represent and set forth with that Energy and Liberty wherewith Charity and Truth do inspire men the corruptions crept in amongst them and by their means spread through the whole body of the Church The learned Mariana hath made an express Treatise Of the Defaults he had observed in their Government and makes it appear That at the time he writ their Society was so much disfigured That had St. Ignatius their Founder come again into the world he would not have known it Mutius Vitteleschi their sixth General reflecting upon that criminal facility wherewith those of his Congregation embraced All the New Opinions that â—ended as his phrase is to corrupt and ruine the Piety of the Faithful sayes in a Letter addressed to the Superiours of all their houses That there was reason to fear the latitude and liberty of Opinion of some of the Society especially in the matter of manners would not only utterly ruine the Company but cause very great mischiefs in the whole Church of God So many Voices and Oraâ—les ought â—ertainly at least to have inclined the Jesuites to examine themselves and reform in their Doctrine and Conduct what so many Great Men judged capable to destroy their Society and annoy the whole Church But by a just judgement of God what St. Paul the Apostle declares to be the condition of every one Who doth not embrace the Holy Instructions of Christ and the Doctrine which is according to
make for their Glory to end all they compare this great body to Christ Iesus himself as if all other perfections but that of God-man were unworthy of them They are strongly possest with a fancy that their Company is like unto Christ and that as there is nothing in Christ but what is Holy it follows in their imagination that all is holy among them too There is nothing so corrupt in their manners so extravagant in their devotion so false in their Theology which they maintain not as the Sentiments of the Church Many of their Divines invent fanatick opinions and the Universities have been often obliged to censure their Authors But these Fathers persist in their principles and thinking it necessary to maintain themselves to be infallible as the Church they never recant and have all in their hearts what one of them sometime stuck not to pronounce That the opinion of a Iesuite is alwayes Catholique dogma Catholicum Iesuiticum convertuntuâ— And thus supposing alwayes this Society to be all holy all luminous all perfect without spot without infirmity without malady they believe it impossible to praise it excessively as a work of God beyond all praise and that these holy companions of Iesus Christ are so united to him that all that may be said to their advantage returns unto God In so great a measure doth he partake of all that concerns them But while they admire themselves in this manner they perceive not the misery of the condition they are fallen into which we cannot better express than to say that the extream desire they have had to pass for the wisest and most illuminated in the world hath rendered them foolish and senseless that they have lost themselves in their vain Ratiocinations that their minds and their hearts having been covered with darkness they have transferred the honour due only to the incorruptible God unto their Society full of corruption and misery and as the Pagans having chosen for Gods men subject to all sorts of passions and vices were in pursuance of that folly obliged to sanctifie those disorders so the Iesuites alwayes supposing themselves Saints take no care to purifie themselves from those faults which are common to them with other men but labour to sanctifie those faults in giving the greatest vices of a Iâ—suite the golden titles of vertue and goodnâ—ss so that though they are ambitious covetous interâ—ssed revengeful as other men they are still innocent for considering themselves under no other notion than that of one of the most excellent works of God they fancy that in praising themselves they but praise God that in exalting themselves above the world they do but establish the Empire and Authority of Christ that in heaping up riches and scraping wealth together all the wayes they can devise they serve not their interest but Iesus Christ for as for them though they lodge in magnificent houses and amass all the estate they possibly can by â—eâ—â—aments and donations by trafick by borrowing money and then proving bankrupts they pretend to be poor and alwayes without money because they have nothing whereof they devest not themselves speculatively into the hands of Iesus Christ. As they pretend they have no enemies but those of God they think it permitted them to oppress them as they please and as if their power were as Gods inseparable from Justice they never shew the least scruple or repentance for any evil they do them who oppose their most wicked designs Lastly though their Authors are guilty of almost infinite errours and fill their books with detestable maximes they forbear not to regard them with such respect and submission as if they alone were the Rule of the Truth and as if every opinion written in their books must of necessity be holy and good St. Augustine teaches us that God serves himself sometimes of the most shameful miscarriages of proud men to make them see their corruption to humble them and oblige them to have recourse to repentance but it seems this remedy is of no use for the Iesuites those remarkable and most shameful falls so frequent in their Society having not been yet able to open their eyes nor to perswade them that they are not impeccable So great is their passion to make their Society pass for a Virgin without blemish that they have intirely abolished repentance amongst them and all the marks of it as a superfluous thing I cannot but report on this occasion the complaint made to me by one of their brethren for some few there are who mourn for these horrible disorders and begin to open their eyes He told me that as soon as any of them is Priest if he be unhappy enough to fall secretly into a mortal sin he must of necessity dye in impenitence for they are indispensably obliged to say Mass every day which supposeth them all saints or that a simple confession can in a moment re-establish them in the sanctity they had lost and restore them to the dispositions necessary in them who approach the Altar what crime soever they have committed I enter not the secrets of the heart and of the consciences of particular men but if we may be allowed to guess in general at their weakness and infirmities by those of many who publickly fall into infamous Actions I think it may be said without passing rash Judgement that 't is very possible that some of them fall into sins that oblige them to repentance and that it is so much the more possible that they are of a very great number that they live without any Austerity and great liberty of converse with all sort of people besides that their ordinary imployments their Preaching Confession and Classes are oftentimes neer dangerous occasions of falling into sin so that it being very probable that some fall into those precipices which all are so neer 't is strange that the passion they have for their Glory should so harden them in their Crimes that it hath never been seen that any of them that have fallen came out of that state by a true and compleat repentance This love of Glory is so great amongst them that it hath not only made them abolish repentance for fear of giving any colour to think they need it but hath carry'd them sometimes to the doing of extreme violences and great injustice for covering those faults whereby they might receive any dishonour and the better to conceal them they labour with all Artifice to justifie the persons who have committed them We have an instance of this Excess in the Theatre of the Jesuites p. 396. so horrible that the Author durst not report it But the world knowes it by other means and Mariana acknowledges that it is their custom when they fear the fault of any Father not yet discovered may come to light to transport him presently into another Province And when some disorder appears in a Superiour whose reputation they would maintain in the world whom notwithstanding
of the spirit of the Society to believe that Confessors are soveraign masters of the interests of God and havâ— full power to absolve the most enormous offenâ— dors according to their fancy without obliâ—ging them to repentance or requiring anâ— fruits of it But this is in truth a horrible abuse of the power as well as the mercy of Iesus Christ but acted by them to procure themselves Glory from men and to fill their Churches with such Proselytes as being sure of their pardon will never fear to sin When the Society was first established people communicated but once a year and they who communicated twice or thrice passed among some for persons of rare sanctity and among others for men who affected a Name of Devotion and to exalt themselves above other men by a vain shew and ostentation of piety Others pretended that the reverence of the mysteries of that Sacrament kept them from the Eucharist and so covered their disgust and neglect thereof with the Name of respect Thus the frequent use of communion that assured aid of salvation seemed laid by on all sides and which is most hainous principally by them whose duty it was to have commended and pressed its continual use Ibid. This is meant of the Pastors of the Church It is in truth a new kind of piety and new aid of salvation reserved for the Society of the Iesuites not to exclude any from frequent approach to the Eucharist to admit thither the Goats with the Sheep to mingle Sacriledge and Impiety with Holy Actions and to make no difference between the worthy and unworthy as if St. Paul and the Church understood not what they said or were deceived in their Doctrins when they tell us The wicked Communicate tâ— their damnation There was at Valentia a great stir kept against the Society for frequent Communion The Arch-Bishâ—p spoke in their favour and having assembled many Doctors Ordered that all the people should be at Liberty to Communicate every day in the week Ibid. They are not only at Liberty to do it but to be commended for it though they be never so wicked provided they seriously repent and reform their lives The Society then finding the times so contrary and averse to vertue and mens manners universally corrupted was animated the more to endeavour a reformation She hoped that the use of the Sacraments would weaken mens Vices and the vigour of the one become the ruine of the other This engaged her from the beginning to imploy all her strength to enflame the whole earth with the love of these saving aides but with what wonderful success a success great beyond the hopes of the Society What concourse from all parts how the assiduity of the Confessors was over-charged by the multitudes of them that came to Confession insomuch that the continual throng laid siege as it were to several Churches of the Society Crimes are nâ—w expiated with much more alacrity and ardouâ— than they were heretofore committed Nothing is more ordinary now than monthly yea than weekly Confession and many are no sooner stained with sin but they cleanse themselves by confessing their faults The Fathers in answer to the Novatians who reproached the Church for the Authority she took to absolve great offenders as encouraging impenitence told those Hereticks They had been in the right if the Church had promised pardon to sinners without engaging them first to repent But had the practice of the Church been conformable to the Iesuites she had been to seek an Answer to the Objection of the Novatians And St. Augustine assures us That if great sinners could as easily wash off as contract the guilt of their transgressions or if sighs watchings and prayers were not necessary for regaining the favâ—ur of God they would make it their sport to commit the grâ—ssest enormities but now the time is come since these complaisant Directors have taught men that it is as easâ—e to expiate as to commit sin that they scruple not to transgress when it is so easie to gain remission Before the founding of the Sâ—ciety the Curates confessed not their Parishoners but at Easter And if I may be allowed to declare it some of them were more willing to be eased of the labour than to quiet mens consciences and took more care to dispatch than amend the Penitents But now in divers Cities their Successors every Sunday and Holiday are almost opprest with the number of other Penitents as well as men professing Religion in the Orders of the Church Ibid. These Fathers by a lamentable abuse do visibly place the salvation of sinners in the bare outward acts of Confession and Communion which are but acts of Sacriledge without sincere repentance and resolutions of amendment Fryar Ierome a Roman tells us that upon the founding of the Society all Rome was changed in a moment and that then the Ancient Devotion of the Primitive Church in frequenting Confession and the Eucharist began to revive A Burgess of Bolduc sayes the same of that Town there is not a Town upon Earth where the Society hath been established which thinks not the same and openly declares it But since all this change is only superficial and that the Conduct as well as Morality of the Iesuites rather covers and daubes than roots out mâ—ns vices the praise they deserve is that they have filled the world and their Churches with an infinite number of hypocrites which to their other crimes add profanation of Sacraments and a false and vain affectation of piety Before the times of the Society the people scarce knew the name of General Confession though nothing be more ordinary now above ten thousand General Confessions having been made in the Province of Iapan So that 't is credible the whole Society established in thirty six Provinces purifies yearly above a hundred thousand Consciences by these General Confessions How immense is the benefit How worthy their pains by this sole invention to draw yearly out of the slavery of vice and the Devil a hundred thousand Souls and set them at liberty in the state of the Children of God should the Society reckon how many she purifies otherwise yearly how many thousands would be added to the number But were they to be numbred she would esteem them too few and not answerable to the greatness of her zeal for souls Ibid. pag. 374. 'T is true General Confessions were not so frequent heretofore nor the progress of Religion accounted to depend on them but the Priests were imployed to prepare Penitents so well and confirm them so solidly in the hatred of â—in and the love of obedience to the will of God that they were not subject to relapse into former miscarriages and the disorders committed appeared like monsters rarely seen but since these Fathers by acquaintance with these monsters have rendred them ordinary and familiar that their Penitents have so often need of General Confessions 'T is a clear evidence they confess not as they ought but
as much as they all should give together The Commissioners made use of this answer of the Iesuites to make the greater instance to other Orders and perswaded some to contribute beyond their ability After this they returned to the Iesuites and râ—quired them to perform their promise the Iâ—suites answered they would give his Majesty three Advices by means whereof his Majesty might gather above twelve millions of money This made the Conde D' Olivarez look about him who thought he had already sufficient to remedy the pressing necessities of the State and was very inquisitive for the Counsels of the Iesuites which they gave him The first was That if the King would give them all the Chairs of Professors in the Universities of the Kingdom they would not desire any Salary for their Lectures but his Majesty might impropriate or sell the Salaries of the Professors which amount yearly to above four hundred thousand Ducats and were worth to be sold above eight Millions The second That the King should prevail with the Pope to reduce the breviary to a third part of what it is when this should be obtained they would print Breviaries and Diurnals of the new model to be used but that they who would make use of them should pay in acknowledgement of the pleasure they had done them in abridging their Office ten Ducats for every Breviary and five for every Diurnal as every Clergy-man payes yearly four Rials for his Bull of permission to eat white meat in Lent By the calculation they made the profits of this exceeded the former The third That whereas they were not permitted by the rules of their Order to receive money for their Masses his Majesty should take all the money of the Ecclesiastical Fraternities of Spain and the Indies and oblige them to say Mass Gratis as the Jesuites 'T is evident by these three Advices that the Jesuites aimed only at their convenience and interest and to express their hatred against other Religious Orders under pretence of doing the King service The execution of the first Advice was attempted but the Universities made a generous opposition and F. Basâ—le Ponce de Leon Professor of the evening Lecture in the University of Salamanca composed a learned Memoire which I have seen in the hands of Doctor D. Michael Iohn de Vimbodi Secretary to his Eminence the Cardinal Spinola then Arch-Bishop of Granada wherein he convinced the Iesuites of all manner of Heresies and concluded that it was their intention to possess themselves of all the Chairs of Professors that they might discard all men of Religion and afterwards establish their pernicious maximes without contradiction The Pope would not enter upon the second and third expedient but said that the iniquity of our times should incline us rather to augment than diminish our prayers And as for the Almes for Masses they would be of use to maintain poor Priests and poor Fryars But the Iesuites gave the King nothing The Jesuites of the Indies alwayes for the Governours against the Bishops they persecute the Archbishop of St. Foy Absolve those he had excommunicated and teach there are two Gods P. 260. Don Berâ—ardin de Almansa a very holy man being chosen Archbishop of St. Foy of Bogera in 1633. went thither to take possession of the Dignity D. Sancho Giron President of the Audience and Captain Generall of the new Kingdom sent him two Iesuites Iohn Baptista Coluchini and Sebastian Morillo as Embassadours The design of the Embassy was to perswade the good Bishop to make submissions to the Governour utterly unworthy of the Character he bore The Prelate would not consent but having taken possession of his See did vigorously defend the rights of the Bishoprick against the incroachments of the insulting Governour whom he excommunicated and his Officers for having Arrested those workmen who were guilty of no crime but labouring in the Church and preaching the Gospel The Governour and his Officers being declared excommunicate by Papers publiquely affixed the Jesuite Sebastian Morello whom we mentioned before had the insolence to tell the Governour He ought not to be troublâ—d for these Excommunications from which he would forthwith absolve him on the place saying the Society had the priviledge to do so This was the occasion of very great scandall and induced the Governour by advice of the Iesuites to name a Judge Conservator against the Archbishop And these Fathers in the mean time lodg'd secure and Regal'd in their Colledge The Dean of the Church of St. Foy found means to take away this Judge Conservator and put him in Prison in the Arch-bishops house But the Jesuites came in Arms to the Prison broke down the walls and took out the Judge and led him back to their Colledge To recount all the passages in this rencounter would swell up the story to a very great length But they are set forth at large with all the insolences of the Iesuites in the 4 th Chapter and so to the 11 th of the life of this Archbishop written by the Batchelor D. Pedro de â—olis and Valencenela where is also described the miserable end of some Jesuites who did more â—ignally abuse the holy man his words are these Though the Fathers of the Society who assisted the Governour against the Archbishop changed their habitation in going to Quito yet they could not escape the chastisement of God for one was killed by a Mule on which they carryed him into the Town between two sacks of Chaâ—â—e another dyed at Tunia a third of the Plague in the Port of Onda and was buryed in a deep pit with his Books and his baggage and a fourth became distracted at Popayan Father D. Burno de Valeneuela a Chartreus known to me at Paular is Brother to this Pedro De Solis and hath in his custody a Manuscript of the life of this holy Archbishop But when he speaks of the difference between this Prelate and the Jesuites he relates matters of so much amazement that they would be incredible but that the sanctity and vertue of the Author who was an ocular witness of them doth warrant the truth thereof and render it unâ—uestionable Among other things he tells us the Jesuites taught the Indians That there were two Gods one of the Poor and another of the Rich that this was farr more powerfull than the other that the ArchBishop served the former and the Governour the latter He reports other like things taught by a whole Colledge which being established for the instruction of Youth shews by these pernicious maxims that the Society aims at nothing but to uphold it self by credit with men of power and affects a strict alliance and union with them so that it appears an extraordinary thing to see a Vice-roy or Governour in the Indies not engaged in their Interests which is the cause of their chasing Bishops from their Sees and dragging them before all the Secular Tribunals Don Mattheo De Castro Bishop in the East-Indies ill