REPLY OF Rev. Johannes Megapolensis * PASTOR OF THE CHURCH OF NEW AMSTERDAM to a letter of Father Simon Le Moyne A FRENCH JESUIT MISSIONARY OF CANADA 1658 Printed by THB COLLEGIATE CHURCH Nbw York 1907 REPLY OF Rev. Johannes Megapolensis PASTOR OF THE CHURCH OF NEW AMSTERDAM to a letter f Father Simon Le Moyne A FRENCH JESUIT MISSIONARY OF CANADA 1658 Printed by THE COLLEGIATE CHURCH New York 1907 / /XT- •I ' Je'O? Introductory Note. DOMINE MEGAPOLENSIS AND FATHER LE MOYNE. From a letter of Rev. Johannes Megapolensis to the Classis of Amsterdam, dated September 28, 1658, we learn a few particulars about an interesting discussion between himself and Father Simon Le Moyne, a Jesuit missionary among the Mohawks. Father Le Moyne accompanied the Indians several times on their visits to Fort Orange. At length he visited Manhattan, probably at the invitation of Roman Catholics living there, and perhaps especially for the sake of the French privateers, who had arrived there with a good prize. The following is an extract from this letter of Mega- polensis to the Classis : "He [Father Le Moyne] represented that he had heard the other Jesuits speak much of me, who had also highly praised me for the fa- vors and benefits I had shown them ; that he, therefore, could not, while present here, neglect personally to pay his respects to me, and thank me for the kindness extended to their Society. 1. He told me that during his residence among our Indians, he had discovered a salt spring, situated fully one hundred [Dutch] miles [three hundred English miles] from the sea; and that the water was so salt that he had himself boiled excellent salt from it. 2. There was also another spring which furnished oil. Oleaginous matter floated on its sur- face, with which the Indians anointed their heads. 3. There waS another spring of hot sulphurous water.* If paper and dry materials were thrown into it, they became ignited. Whether all this is true, or a mere Jesuit lie, I will not decide. I mention the whole on the responsibility and authority of the Jesuit. " He told me that he had lived about twenty years among the Indians. When he was asked what fruit had resulted from his *The salt springs were probably those at Ononda}>a or Syracuse; the sulphur springs those at Richfield or Saratoga. The Five Nations sometimes roamed into Pennsylvania, and the oil springs may be those in that State. See page 20 of thii pamphlet, and Parkman's "The Old Regime in Canada"; O'Callaghan's "New Netherland"; Brodhead's "New York"; "Jesuits' Relatione." labors, and whether he had taught the Indians anj^thing more than to make the sign of the cross and such-like superstitions, he answered that he was not inclined to debate with me, but wanted onlj^ to chat. He spent eight days here and examined everything in our midst. He then liberally dispensed his indulgences, for he said to the Papists (in the hearing of one of our people who understood French), that they need not go to Rome; that he had as full power from the Pope to forgive their sins, as if they were to go to Rome. He then returned and resided in the country of the Mohawks the whole winter. "In the spring, however, troubles began to arise between our Indians and the Canadians. He then packed up his baggage and returned to Canada. On his journey, when at Fort Orange, he did not forget me, but sent me three Catalogues : the first, on the succession of the Popes; the second, on the Councils; and the third was about heresies, all written out by himself He sent with them, also, a letter to me, in which he exhorted me to peruse carefully these Catalogues, and meditate on them, and that Christ hanging on the Cross was still ready to receive me, if penitent. I answ^ered him by the letter herewith forwarded, which was sent by a yacht going from here to the St. Lawrence in New France. I know not whether I shall receive an answer." (Signed) Johannes Megapolensis. September 28th, 1658. Ecc. Records of New York, 321, 404, 438-9 The copy of the letter of Domine Megapolensis to Father Le Moyne above referred to was procured from the Archives of the Classis of Amsterdam in 1841, by J. Romeyn Brodhead, and is now in the Archives of the General Synod at New Brunswick, N. J. It was written in the peculiar chirography of two and a half centuries ago, in Latin, and the words, as usual, were frequently abbreviated. None but an expert in Latin could decipher it. This has been done by Prof. Louis Bevier, of Rutgers College, and the original and a translation are here printed for the first time as an ecclesiastical document of much interest. Professor Kirk, of Rut- gers College, has also kindly revised the proof-sheets. Edward B. Coe. E. T. CORWIN. Doctissime Dne (Domine) Simon Le Moyne : Epistola tua 7. Id. April, con- scripta 5. Kal. Mali mihi tradita est, cum annexis tuis scedulis seu mavis catalogis, quos me dili- genter perlegere, et ad sanctuarii trutina(m) expendere efflagitas. Nescio profecto, mi Dne. (do- mine), an tu somniando hos catalogos ad me transmiseris, an vero tu vigilando me in hunc usq(ue) diem, Endymione (m) fuisse putaveris et me adeo in studendo desidiosum, totum vitae meae tempus inutiliter tri- visse, ut nqm (nunquam) ante- hac similes catalogos, inspexerim, legerim, et serio perpenderim. Mihi crede Dne (domine) Le Moyne idipsum quod me petis, multis abliinc annis factum fuisse. At vero candide confit- eor, me nihil ex iis unqm (un- quam) expiscari potuisse, qd (quod) vel vros (vestros) detes- talDiles errores stabiliet, vel fidem orthodoxam, qm (quam) p(ro)- fiteor, labefactare valeat. Most Learned Mr. Simon Le Moyne : Your letter, written on the 7th of April, was delivered to me on 28th of April, with the schedules, or if you prefer to call them so. lists [catalogues] annexed, which 3^ou beg me carefully to peruse, and weigh in the scales of the sanctuary. I do not know, indeed, my dear sir, whether you trans- mitted these Catalogues to me when you were dreaming; or whether when you were awake, you thought me to be an Endy- mion,* even to this day; and that I have been so derelict in study, and have spent my whole life so uselessly, as never hitherto to have inspected, or read, or seriously pondered similar Cata- logues. Believe me, Mr. Le Moyne, that that very thing which \^ou ask me (to do), was done by me many years ago; but in- deed, I candidly confess that I have never been able to fish out anything from them [Rom- ish works] which would either establish your detestable errors, or have a tendency to under- mine the Orthodox Faith which I profess. Indeed, the Orthodox Faith and true religion come not from local or personal succession, as you falsely pretend ; nor from Equide(m) fides orthodoxa, et vera religio,t non ex locali aut personali successioe (successione) quam false p(re)tenditis, neq * Eudyinion was a beautiful shepherd boy, who received from Jupiter the boon of perpetual sleep. He reposed in a cave in Mt. Latnius in Curia, and was bdovcd by Selena, who visited him each ni;^ht.— E. T. C. fThis sentence should have been in the accusative— fidem orthodoxam, et veram religionera— as it is the object of tenemus. 5 (ue) ex hunianis decretis et trad- itionibtis, quibus scatetis, sed ex iraniutabili et infallibili vbo(Yer- bo) Dei in v(etere) et n(ovo) Tes- tamento comp(re)henso, hauri- endam et confirmandam firmiter teneinus. Prior tua chartiila est de succes- sioe (successione) Pontificu(m) Romanoru(m), sed posito, at non concesso, talem localem, et person alem succioe (succession- em) apud vos repiri, (reperiri) qd (quid) qso (quaeso) p(er)feceris. Etenim qd (quid) prodest anti- quitas si non adsit Veritas, quid juvat p(er)sonalis successio si non adsit veritatis p(ro)fessio et ejusdem continuatio ? An tu putas Pontifices Judae- oru(m), Anna(m), Caipham, et similes veram religio(n)e(m) habuisse, qa (quamquam?) suam successio(n)e(m) deducere poter- ant a talibus sacerdotibus, qui divinit(u)s erant ordinati et q(ui)dem eo in loco, q(ue)m Deus specialiter elegerat, et talib(u)s privilegiis ornaverat, qualia tu nqm (nunquam), licet ringaris, de tua Roma demon- strare potes. Quemadm(odum) ergo succes- sio Pontificu(m) Judaeoru(m) nihil praestat ad stabiliendos eoru(m) errores, q(uo)s contra S(anctam) Chri (Christi) doc- trina(ra) urgebant. Ita nulla vra (vestra) succio (successio) (de qua thrasonice gloriaris) efficax erit, ad Y(est)ras haer- eses et falsa dogmata transub- standianda in veritatem divi- nam, a qua Roraano-Pontificia Eccl(es)ia turpiter atque impie apostatavit, q(uo)d facile liquere human decrees and traditions, in which you abound ; but we hold firmly that it must be drawn out and established from the immut- able and infallible Word of God, as contained in the Old and New Testaments. Your first cartulary is on tlie succession of the Roman Pontiffs. Now assuming, although not granting, that such local and personal succession is found with you, what, I ask, have you ac- complished ? For what avails antiquity if truth is not present ? What avails personal succession if the profession of the truth is not present, as well as the con- tinuity of the same? Do you think that the priests of the Jews, Annas and Caia- phas, and the like, had the true religion ? And yet thej^ were able to deduce their succession from such priests as were divine- ly ordained, and indeed [were or- dained] in the very place which God had especially chosen and endowed with such privileges as you never — you may get angry if you please — can demonstrate concerning your Rome. As, therefore, the succession of the Jewish priests avails nothing at all for the establishment of their errors, which they urged against the holy doctrine of Christ, so no succession of yours (concerning which you so insolently boast) will be effica- cious, to transform your heresies and false dogmas into divine truth, from which the Roman Pontifical church has basely and impiously apostatized, as may easily be made evident potest, unicuiq(ue) qui non leberide* caeclor est, et moder- nam Romano-Pontificia(m) doc- trina(m), aequa mentis bilance confert cum verbo Prophetaru(m), Evangelis, taru(m), et Ap(osto)loru(m) et specialiter cum ep(isto)la Pauli ad Romanes, vix enim tenebrae magis differre possunt a luce qaa (m) v(est)ra religio, fides et doctrina differt a fide et doc- tr(in)a, q(ua)m ap(osto)l(u)s in eadem ep(isto)la ad Rom.propo- suit, quod facile possem, si liberet, in hypotyposi ostendere. Cum autem vobis Pappolatris successio sit instar Dianae Eplie- siae, et nihil vobis communius sit quam crepare, Successio, Suc- (cess)io, ut olim v(est)ri majores apostatae Judaei qiiib(u)s in heolomaniaf successistis ingem- inantes nidebant, Templu(m) Dei, Templu(m) Dei, non immer- tibi succenserem, si ad hue pap- ismi coeno adhuc immersus haerere(m); quod tarn mala fide egeris, in contexendo Paparum catalog o, q(iia)ndoquide(m) studio et malevole omisisti Pap- issamjoannam foemina(m),quae assumpto virili habitu,tande(m) ad sellani pontificia(m) ascendit, et instar turpis scorti, succuba facta obscaenis amasiis, impreg- nata, et suum foetu(m) enixa, secundum illud. to any one who is not blinder than a bat {lit., serpent-skin), and who compares the modern Roman Pontifical doctrine, with an even balance of mind, with the words of the prophets, evan- gelists and apostles ; and especi- ally with the Epistle of Paul to the Romans ; for scarcely can darkness differ more greatly from the light, than your re- ligion, faith and doctrine differ from the faith and doctrine which the apostle propounded in that same Epistle to the Romans. This I could easily show in outline, if I chose to do so. Since, however, to 3^ou Pope- worshippers, ''Succession'' is like " (Great is) Diana of the Ephesians ; " for nothing is more common to you than to cry out "Succession, Succession;" as of old,3^our ancestors, the apostate Jews (to whom you are the suc- cessors in your rage for dregs), cried out aloud — " The Temple of God, The Temple of God (are we)": — I should not, unjustly, be angered with you if I were, up to this time, wholly immersed and stuck fast in the mire of papistry, for acting in such bad faith in drawing up the catalogue of the Popes: since, indeed, you have purposely and wickedlj' omitted the Pope-ess, Joanna, a female; who having as- sumed masculine attire, finally ascended the Pontifical seat; *Leberide, from the Greek XeSfipiq, the sloushcd-off skin of a servient. The writer here Latinizes this word. The e.\pression, TJ9X6T£po^ \zbr,p>.coc, blinder than a serpent's cast-off skin, is cited by Hesychius from Aristophanes. t Greek stoXo^JLavta, from 'icoXoq, leavinj^s. scrnps, driys; and '^xy.cc, rage; or does it simply mean, "in your insane rage"? 7 base strumpet, obscene lovers, with child, and her offspring, as Papa Pater Patru(m), peperit papissa papillu(ni). Et quamvis hie corrugata fronte nictetis, et nobis oculos effodere Yultis, tame(n) nolentes convin- cimini ab ipsismet Papistis His- toriographis quam plurimis, qui testantur tarn insigne(m) Papis- sam, papanae eccliae(ecclesiae) caput fuisse, et papillum peper- isse. Quid ergo causae fuit, quod hanc ex tuo catalogo expunxeris, forsan te coegit pia fraus qua mihi Calvinistae imponere volu- isti. Condoleo tibi, te ita Diris agitari, ut n(on) Yerit(u)s fueris in fronte tui catalog! constituere J. Chru(m) (Jesum Christum) Salvatore(m) et S. Petrum, quasi illi vestrorum erroru(m), vel autores vel tutores essent, cum tamen ipsa meridie clarius sit, vestras opiniones, e(x)tra, praeter et contra S. Scripturam confut[ ? *], toto quod aiunt coelo, a Chr(ist)i et S. Petri doc- (t)rina differre, et longissime distare. Dubito etiam an jjp. (propter) horrendam tua(m) Ijlasphe- mia(m) succensio(n)e an vero commiser(ati)o(n)e dignior * Manuscript is mutilated here, how the word should be filled out. and like a lying with became great brought forth the verse runs — "The Pope, the Father of the Fathers — being a pope-ess — brought forth a little pope." And although right here, you may shake your head [lit. blink] with wrinkled brow, and wish to tear out our eyes ; nevertheless, you are convicted unwillingh^ by very many papist historians themselves, who bear witness that this so greatly renowned Female Pope was the Head of the Papal Church, and brought forth a popelet. But what was the reason that you expunged her name from your Catalogue ? Perhaps pious fraud compelled j^ou, whereby you hoped to deceive me, a Calvinist. I pity you, that 3^ou are so driven by the furies, that you have not feared to place in the forefront of your Catalogue, Jesus Christ the Saviour, and Saint Peter, as if they were either the authors or the cham- pions of your errors ; although it is clearer than the ver3^ noonday, that 3^our opinions are outside of, beside, and contrary to, the Holy Scripture; differing from the doctrine of Christ and Saint Peter by "a wdiole heaven, " as they say, being at the very farthest remove from them. I am even in doubt, whether, on account of your dreadful blas- phem3% you are more worthy of anger or of pity ; because you .\ad although confut — is plain, it is not clear Confutare does not seem suitable. 8 sis qnod J. Chro (Jesti Christo), non Romano-Pontificae, sed sanctae eccl(es)iae catholicae capiti, tam impura et monstrosa membra assuere coneris. Quis enim ignorat quihistorias tantum obliquis oculis inspexit jam multis saeculis, a tempore Gregorii Magni, episcoporti (m) Rom. bonoru (m) ultimi, et maloru(m) primi, inter vestros Pontificesplurimosfuisse,impios, atlieos, epicuraeos, magos,cinae- dos, sodomitas, et si quid deter- ius dici potest, imo quosdam eorii(m) magis bestias et diab- olos incarnates, quam homines fuisse, teste Platina, etc. Cur igitur tu tales Dagones in eodem loco cum area D(omi)ni erigere satagis? Cur tu tales Beliales, cumChro(Cliristo)com- munione(m) habuisse, asserere no(n) erubescis? Secunda tua chartula continet annotationem Conciliorum, qua p(ro)bare vis Spiritu(m) S. Eclia (Ecclesiam) Cliri (Christi) spon- sa(m) nunq(ua)m deseruisse. Sed quare tu insaniens cum pro- pria tua umbra luctaris? Quis praeter te somniantem dixit Spiritu(m) S. Ecclia Chri (Ec- clesiam Christi) sponsam dese- rere aut deseruisse vel unq(ua)m deserturum? Etenim ex vbo (verbo) Dei edocti sumus, credi- have attempted to attach such impure and hideous members to Jesus Christ, who was not the head of the Roman Pontifical Church, but of the Holy Catholic Church. For who is ignorant, that has inspected history'- with even a careless glance, that for many centuries past, from the time of Gregorv the Great, the last of the good Roman Bishops, and the first of the bad ones, there have been among your Pontiffs many impious ones: atheists, epicureans, diviners, lewd fel- lov.'s, sodomites ; and worse still, if an^^thing can be worse, even certain ones among them, who were beasts and devils incarnate, rather than men ; according to the witness of Platina* and others. Why, therefore, do you desire to set up such Dagons in the same place as the Ark of the Lord ? Why do you not blush to assert that such Belials have had fellow^ship w4th Christ ? Your second cartulary contains a list of the Councils, by which you wish to prove that the Holy Spirit has ncA'cr forsaken the Church — the bride of Christ. But why do you, like an insane man, wrestle with 3'our own shadow ? Who has said, unless yourself when dreaming, that the Holy Spirit deserts, or has deserted, or ever will desert the Church, the bride of Christ? For from the Word of God we ha ve been taught, •Platina, born in 1421, wrote a history of the Popes, which was first printed in 1479, and two other editions soon followed. Later editions have had objectionable passages eliminated. — E. T. C. 9 nius atq(nc) asserimus, Clir(ist)- uiii caclestem sponsum, cum sua Eccl(es)ia catholica, spirituale connubium inivisse, earn sibi in aetcrnu(ni) desponsavisse, per- petuum gra(ti)ae foedus cutn ea pepegisse, nee ab ea suo spiritu recessisse, recedere, aut unq(ua) in recessuru(m) esse. Quid vero tu inde concludere vis? Ergo papizans grex et rasa ista turba est Chri Eclia (Christi Ecclesia) ejusque sponsa, cui Chrts (Christus) suum Spirit- um nunquam stibtracturus sit ? Sed crasse.mi Dne(Domine),hallu- ci naris,qd(quod)tu promissiones electae ecliae (ecclesiae) Catho- licae factas ad particularem eclia (ecclesiam) Romanam as- tringere anniteris. Tune putas Spiritum S. Ecclia (Ecclesiam) suam deserturum nisi Romae in arce Antichristi sit quasi palo alligatus, aut in scrinio pectoris pontificii conclusus constringa- tur? Sodes cedo vel unicum Scripturae locum qui p(rae)bet Spiritus S. assistentia(m) magis promissa(m) esse Romanae Eccl(es)iae, quam Hierosolymi- tanae, Ephesiae, Alexandrinae, Laodicenae, etc. Profecto si ulli Eccliae (Ecclesiae) tale privi- legium attribuendura esset, turn illud non Romanae, sed Jerusoly- mitanae competeret. Confitemur quidem tempore ap(osto)loru(m), et aliqb(aliqui- bus) subsequentibus saeculis, Romae fuisse bonos et pios pas- tores et episcopos, quiCbri(Chri- and believe and assert, that Christ, the Heavenly Bridegroom, has entered upon a spiritual mar- riage with His Catholic Church, and has espoused her to Himself forever ; has made an Everlast- ing Covenant of Grace with her; and in His Spirit, has not withdrawn from her, does not withdraw, and never will with- draw. But what, indeed, do 3'ou wish to conclude from this ? That therefore that papalizing herd, that tonsured rabble, is the Churchof Christ, even His bride? and that from them Christ will never withdraw His Spirit? But, my dear sir, you are laboring under a gross hallucination, in that you strive to limit the prom- ises made to the elect Catholic Church, to the Roman Church in particular. Do you imagine that the Holy Spirit will desert His Church, unless He be, as it were, bound to the stake, in the citadel of Antichrist, at Rome, or be boxed up in the Pope's bosom? Give me, if you can, even a single passage of Scrip- ture, which shows that the assistance of the Holy Spirit is promised more to the Roman Church than to that of Jerusa- lem, or Ephesus, or Alexandria, or Laodicea, etc. Assured^, if to an3'^ Church it had been neces- sary to accord such a privilege, it would belong, not to the Roman Church, but to that of Jerusalem. We confess, indeed, that in the time of the Apostles, and for some centuries following, there were at Rome good and pious pastors and bishops, who 10 sti) doctrina(ni) praedicabant, orationi intendebant, populum docebant, et qsi (quasi) pontem ad coelum extruebant viamque vitae, bono exeraplo praeeundo, monstrabant: Et consequenter cotifiteraur Chru (Christum) etiara suam eclia (ecclesiam) Romae habuisse, sicut Corinthi, Athenis, Antioch- iae, etc., at vero quemadmodum Deus pp. (propter) hou (liorum) peccata, ingratitudine(m), vbi (verbi) divini contemptum, etc., secunduin suas minas candela- bru(m) suu(m) removit ex hisce locis, vinea(m) suam ab iis aufe- rens aliis earn elocavit. Eodem etiam modo sese res habet cu(m) Romana Ecclia(Ecclesia). Adeo ut modernu(m) papalera gregem non agnoscamus Chri Eclia (Christi Ecclesiam), aut mem- bru(m) ejus, sed Antichristi faecera. Postquara enim diabolus per homine(m) peccati solium suu(m) Romae fixit, Yra(vestra) Roma facta est meretrix Bab^^- lonica, quae ebria sa(n)guiiie S.S. (sanctorum) martyru(m) reges terrae vino idololatriae suae inebriavit et intoxicavit. Vix capio quare tu indicem concilioru(m) descripseris et ad me miseris, nisi forsan ostenta- tionis caa(causa) id fecerisuthoc quasi Medusae capiteet horrenda larva me terreres, ac si oia (omnia) concilia a vris (vestris) starent partibus. Dne (Doniine) Le Moyne non recusamus debi- tum honore(m) deferre legitimis conciliis, in qbus ((piibus) Spiri- tus S. praesidet, et vbo (verbo) preached the doctrine of Christ, who were earnest in their pray- ers; who tauglit the people, and who built as it were, a bridge to heaven, and showed the way of life by setting a good example : And, consequently, we confess that Christ had his Church even at Rome, just as He had it at Corinth, at Athens, and at Anti- och, etc., but even as God, on account of their sins, ingratitude, contempt of the Divine Word, etc., according to His threats, removed His candlestick from these places, taking His vineyard from them, and giving it out to others : in like manner is it now with the Roman Church ; so that we do not recognize the modern papal herd as the Church ot" Christ, nor even, as a member of Him ; but as the dregs of Anti- christ. For after that the devil, through the man of sin, fixed his throne at Rome, your Rome became the Babylonish harlot, who, drunk with the blood of the holy martyrs, has made the kings of the earth drunk and poisoned them with the wine of her idolatry. I scarcely understand why you have written down a list of the Councils and sent it to me unless perhaps you have done it for the sake of show; in order thereby to terrify- me, as if by a Medusa's head and a dreadful mask, and as if all the Councils stood on your side. Mr. Le Moyne, we do not refuse to give the honor which is due to the legitimate Councils, in which the 11 Dei rcguiitiir: qiialia etiiim cotifi- tennir fuisse inter ilia quae tu annotasti. Interim tame(n) te scire velim, nos adeo sttipidos et caecos non ee (esse) qnin facile videre possimus, quaedam il- loru(in) concilioru(m) fuisse il- legitima, in qbus (quibus) non Spiritus S. sed diabolus potius praefuit, et plures errores, haereses, et falsa dogmata approbata ut apparet in secundo Niceno, Epliesmo, etc., praesertim vero in concilio Tridentino, licet enim illud a vobis magni aesti- metur, tamen non ignoramus plures in eo errores sancitos et approbatos, quam [?] sunt can- ones quin [?] regulae, c^d (quod) demonstrari facillime posset si luberet istara Camarina(m) mo- ver e. Vix etiam crediderim, quan- tumvis Yos Papis emancipastis, vos oia (omnia) recipere, quae in iis a te annotatis conciliis sunt definita, vel a Papis constituta; quandoqde(quidem) tam concilia quam papae sibi mutuo contra- dixerunt, et quod ab uno erat constitutum, rursus ab altero abrogatum et condemnatum. Non puto te etiam nescire tales Papas fuisse, qui abrogarunt ea, Hoh'- Spirit presides, and which are governed by the Word of God. Of such, we confess there have been some, among those which you have noted ; neverthe- less, I wish you to know that we are not so stupid and blind, but that we are able easily to see, that certain of those Coun- cils have been illegitimate, in which not the Hoh' Spirit, but rather the devil, presided; and many errors, heresies and false doctrines were approved ; as appears in the second Nicene (Council), in that of Ephesus, and especialh', indeed, in the Tridentine Council ; for although that one is held in high esteem by you, yet we are not ignor- ant that man\'' errors were sanctioned and approved in it, which are Canons, yea, Rules, as could be easily shown, if I chose to move that Camarina.* I should, indeed, hardly believe, however much you defer to the Popes, that 3'ou accept all things which are defined in those Coun- cils noted by you, or which have been settled by the Popes; when, indeed, not only Councils but also Popes have mutually con- tradicted one another; and when what was established b^- one, was annulled and condemned by another. Nor do I think that *Thatis: If I chose "to stir up that foul, or pestilent bog." Camarina was a bog, near the city of the same name, in Sicily. The inhabitants of the city consulted the Delphic oracle as to whether they should drain the bog, and received the reply: My) X'.VcIv Ka;j.a?(vaV dvAvqioq ya? a^xslvtov,— " Do not stir up Camarina; it is better left unstirred." The first half became a proverb, meaning— "Don't nitddlc with unpleasant things." Virgil alludes to the matter thus : Et iatis niuiquam conccssa moveri Apparet Camarina procul "And at a distance appears the lake Camarina, by fate forbidden ever to be removed." (.Veneid, iii, 700.) 12 quae ab aliis Papis erant statu- minata, quin non pepercerint cadaveribus praecessorum. Cum autera videam te conciliis tanquam Herculis columnis in- niti, lubens a te docere vellem, quid tu concilium nomines, aut qui et quales, tuo judicio coti- stituant aut efficiant concilium. Licet enim ab ipsa juventute in papismo educatus sim, et multis annis in scholis vris (vestris) litteris opera(m) ded- erim, tame(n) non diffiteor, me adhuc tarn stupidum ee(esse), ut nesciam quid apud papistas concilium sit, aut quina(m) illud efficiant. Nam sine dubio laici et com- munis plebs non constituunt concilium; neq(ue) etia(m) cler- ici, sacrificuli, missifices, et alia rasa turba, quae [qui?] charac- terem bestiae in fronte et manu dextra acceperunt, neq(ue) etiam antistites, abbates, episcopi, archiepiscopi, cardinales, seor- sum considerati, quin ne quidem congregati ; nisi ilia congregatio autoritate et bulla pontificis sit facta, et Pontifex vel per se, vel per suos delegatos, praesideat. At et hos tali modo congre- gatos conciliu(m) facere, aut constituere non sine caa (causa) dubitari potest, licet enim tales ecliae (ecclesiae) Papanae pri- you are ignorant of the fact that there have been Popes who have annulled those things which have been established by other Popes, nay, have not even spared the dead bodies of their predecessors. Since, however, I perceive that you rely upon Councils, as upon the Pillars of Hercules, I would gladly be instructed b\'- you just what you mean b3^ a Council ; or who and what men, in your judgment, constitute or make a Council ? For, although from mj^ earliest 3^outh, I was educated in the Papacy, and for many years studied in your schools, never- theless I do not deny that hither- to I have been so stupid that I do not know what is considered a Council amoiig papists, or who make it. For certainly the laity and common people do not consti- tute a Council ; nor even the clergy, the sacrificial priests — those who celebrate the Mass, and all the rest of that tonsured crowd, who have received the mark of the beast on their fore- head and in their right hand ; nor even the princes of the church, abbots, bishops, archbishops, car- dinals, separately considered, nay, not even when considered collectively ; unless that Assem- bly is made b\^ the authority and bull of the Pontiff, and the Pontiif, either himself or by his delegates, presides. But that the coming together of even these, and in such a manner, makes or constitutes a Council can be doubted, not with- out cause. For although such 13 mates, din consnltu(m) delib- erent, et tandem concltidant, et canones sanciant, nullius taiTie(n) momenti sunt, nisi Papa siio anhelatu afflave(ri)t, et suo suffragio conclusiones primatn(m) approbaverit : id- circo ego judico, secundu(m) vra (vestram) opinioe (opinionem), Pontifice(m) apttd vos esse caput Eccliae (Ecclesiae), fundamen- tuin Eccliae (Ecclesiae), ipsam Ecclia (Ecclesiam); et con cilium oecumenicuni Ecliae (Ecclesiae), et oe ( cm nem) Ecliae (Ecclesiae) certitndinem quoad doctrina(m) in cerebello Pon- tificis, tanquam cardine suo, vrti (verti) et ex hoctripodead totam vra (vestram) Eclia (Ecclesiam) p(er)manare, quod si in hoc meo judicio errem excusato mea(m) stupore(m) et melius me de hac re doceto. Tertius tuus index complectitur enumeroe(enumerationem) haer- eticoru(m) (ut vocas) qui ab ecclia (ecclesia) defecerunt, et in hoc exercitu statuis Judam proditore(m) qsi (quasi) archi- strategum duce(m)* aciem hujus turbae. Calvinu(m) vere ad extremum agmen rejecisse vi- deris, ut claudat tergum hujus exercitus et opisthioph ylaces [sic] adducat. Sed sicut tibi antea dixi, te blasphemiae reum esse eo quod in priori catalogo, Chro (Christo) Redemptori nro (nos- tro) tarn monstrosum corpus, et tam putrid a membra aggluti- nare volueris, ita oportet me de- nuo te accusare maximi erroris, •Corrected to duccnte[m). papal dignitaries of the Church deliberate long and carefullj-, and at length reach a conclusion, and sanction certain canons, yet they are of no moment, unless the Pope has breathed upon them with his breath, and by his assent has approved these con- clusions of said dignitaries. Therefore I judge that, according to your view of the matter, the Pontiff is the Head of the Church, the foundation of the Church, the very Church itself; and that the Ecumenical Council of the Church, and every war- rant of the Church, as far as doctrine is concerned, turns upon the cerebellum of the Pontiff, as upon its axis, and from this tri- pod permeates to every part of 3'our Church. If in this judg- ment of mine 1 am in error, excuse my dullness, and teach me better concerning it. Your third list embraces the enumeration of heretics (as you call them), who have revolted from the Church ; and in this arniA' you place Judas, the trai- tor, as it were the Commander- in-chief, leading the battle-line of this crowd. You seem to have put Calvin, indeed, at the ex- treme end of this line, that he ma}^ close the back end of this army, and bring up the rear guard. But as I said to you before, you are guilty of blas- phemy, in that you wished in your former Catalogue, to at- tach such a hideous bod^', and such rotten members, to Christ, our Redeemer ; so it behooves me 14 imo malitiae, quod Judae Dni (Domini) sui proditori associare voluerisnru(nostruni) Calvinum, cum utnusq(ue) actiones e dia- metro repug^nent nee ullam communioe(communionem) hab- eant. Judas enim defecit a Chro (Christo) ad pontifices, Phari- saeos, et sacerdotes vatinian- os,[?] Chri(Christi) hostes, Cal- vinus vero, relicto Judaizante papismo, Chro (Christo) se ad- junxit, et unice adhaesit. Judas falsitatis osculo, Chru (Christum) suum Dnu (Domi- num), saevis tyrannis et rabidae turbae tradidit; Calvinus autem benedictuin illud Dei nri (nostri) instrumentu(m), aspirante di- vino Numine, Chru (Christum), ejus vbum (verbum), merita, spirituale ejus corpus, a Romanis Harpyis, et crudelib(u)s persecu- toribus misere oppressum et vexatu(m) vindicavit. Judas Chru (Christum) rejecit ejus vbum (verbum), doctrinam, et adraonitiones contempsit. Calvinus contra Chri (Christi) satisfactiones ejusq(ue) merita apud vos pessundata, postlim- inio reduxit, et redemptionis Chri (Christi) lytru(m) sartum tectum conservare docuit. Si itaq(ue) sinciput tibi sanu(m) est, tum certo certius caecutis, quod non videris, nullos mortaliu(m) Judae, Dni (Domini) sui proditori et venditori, simili- ores esse, qua(m) sint* Pontifices et tota Romana turba, quae habet characterera, nomen bes- now to accuse you of a very great error, nay, of malice, in that you wish to associate our Ca]"in with Judas, the betra3'er of his Lord ; although the actions of the«e two are diametrically opposed to each other, neither, indeed, have they anything in common ; for Judas revolted from Christ, going over to the pontiffs, pharisees and [wicked?] priests, the enemies of Christ ; but Calvin, forsaking the juda- izing Papacy, joined himself unto Christ, and clung to Him alone. Judas, by the kiss of h3'pocrisy, delivered Christ, his Lord, unto cruel tyrants, and to the rabid crowd, but Calvin, that blessed instrument of our God, by the inspiration of divine power, vindicated Christ, and His Word, and Plis merits, and His spiritual body which was miserably op- pressed and harassed by Roman harpies and cruel persecutors. Judas rejected Christ ; and His Word, His doctrine and His admonitions he despised. Cal- vin, on the contrary, brought back to its old place the (doc- trine of the) satisfaction of Christ, and His merits, which had been trodden under foot by you : and taught that we must preserve intact the ransom price of Christ's redemption. If, therefore, your noddle is sound, then you are blind for certain, in that you do not see that no mortals are more like Judas, who l)etrayed and sold his Lord, than are the Pontiffs, and that whole Roman crowd, which has the mark and the Siat is added in margin. 15 tiae, et numeru(m) nominis eius, ide()(|(uc) potestatem habent cmciidi et vcndendi. Quid enim communius in Papismo, quani ad exemplnni Judae Ischariotae Cliru (Christiiiu) vbis (verbis) appcllare Rabbi, Dnu(Dominum) et Salvatorem; interim Chru (Christum) quoad officiu(m) ejus propheticu(m), sacerdotale, et regiu(m) alinegare reipsa, id ra])ae, missificibus,ct aliis creat- uris attribuere. Aniion vosestis ii.qui rejecto* sancto et communi nomine Christian©, blaspheme vobis arrogastis no men Jesu- Vitae, ut ita videremini instar Judae proditoris Chru (Chris- tum) exosculari, et Dnu (Domi- num) agnoscere, interim con- temptis, venditis et pessundatis Chri(Christi)meritisetmandatis, ad Ignatii Lo^'olae, Frans. Xaveriietalioru(m) commenticia merita, indulgentias, et satis- factiones confugitis, et homines ad idem faciendum incitatis. Experto credendum Ruperto; oia (omnia) enim ista saepius legi, audivi, vidi, feci, praesertim cum Coloniae Agrippinae stud- erem, et Ignatii et Xaverii apotheosis celebraretur,tum enim vidi non tantum eorundem si mulach ra circu ( m ) lerri , veru( m ) etiamdetritam Ignatii hicernam, in pheretro expansam, tanquara insignia et eximia sebasmata ad venerandum per totani urbeni deportari. Nonne Papa vester per suas ^Rejecto \ii atldvd in margin. name of the beast, and the number of his name ;t and so have the power of bu\'ing and selling. For what is more common in the Papacy than, after the example of Judas Iscariot, to call Christ, in your speech, Rabbi, Lord, and Saviour ; and meanwhile, in very fact to deny Christ, with respect to His prophetical, priestly and kingly offices, and to attribute the same to the Pope, or to those who celebrate mass, and to other mere creatures. Or are you not those very ones, who having rejected the holy and universal name of " Christians," have blasphemously arrogated to yourselves the name of "Jesuits," so that thus you seem to be like Judas the traitor, to kiss Christ and recognize Him as the Lord, while meantime a'^ou despise, and sell and tread under your feet the merits and com- mands of Christ, and take refuge in the fictitious merits, indulgen- ces, and (vicarious) satisfactions of Ignatius Loj^ola, Francis Xavier, and others ; and urge men on to do the same. Ru- pert speaks from ex])erience; for all those things I have often read, heard, seen, and done, especially when I was studying at Cologne, and the apotheosis of Ignatius and Xavier was celebrated. For then I saw not only their images borne about, but even a worn-out cloak of Ignatius, spread out on a frame, as a noble and worthy relic, and carried through the whole city as an object of veneration. Does not your Pope through t Revelation xlii:17, 18. 16 bullas, indulgentias, et similia anilia, ipsi vero utilia, Chris- tu(m), ejus merita, caelum et oia (omnia) sacra instar Judae proditoris sacrilege vendit; ut vere Mantuanus de hac sacrilega nunditione(nundinatione) canat ; Venalia Romae Templa, sacerdotes, altaria sacra, coronae, Ignis, tliura, preces, caelum est venale Deusq(ue). Quare melius et verius egisses, et catalogum ac numeru(m) haereticoru(m) Judae socioru(m) et successoru(m) ejus aliqnto (aliquanto) potuisses augere, si deletis et omissis nonnulloru(m) (quos tu false haereticos appellas) nominibus, eorum loco surrogas- ses, et Judae Ischariotae socios adjunxisses, Franciscanos, Mont- olivetanos, Minoritas, Cap- ucinos, Discalceatos, Antonitas, Carmelitas, Dominicanos, Bene- dictines, Cruciferas, Alexinanos, Magdalenitas, et vos Loyolitas, etc. Deinde hisce masculini generis Judaitis,*addidisses etiam faenii- nini generis, Judaissas nempe, Agathissas, Ursulissas, Clarissas, atq(ue) vestras Jesuitissas, quas memini me Coloniae vidisse et similes hujus faecis. Ouamvis vos oes(omnes) latere vultis et concludi in alveario Ecliae (Ecclesiae) pontificae . . . hoc tamen pallio nee teguntur •Judaitis, from Judaitae, Juda-ites, or followers of Judas, is formed by the writer on the analogy of Jesuitae, Jesu-ites, Jesuits. 17 his bulls, indulgences, and similar old wives' fables, profitable indeed to himself, sacrilegiously sell Christ and His merits, heaven, and all sacred things, just like Judas, the traitor, so that the Alantuan bard truly sings concer- ning this sacrilegious commerce : For Sale at Rome, Temples, Priests, Sacred Altars, Crowns, Fires, Incense, Prayers, yea. Heaven is for sale, and — God! Therefore you would have acted better and more trul3% and would have been able somewhat to increase the catalogue and number of the heretics, the com- panions and successors of Judas, if you had crossed off and omit- ted the names of some whom you falsely' call heretics; and in their place, had added and annexed as companions of Judas Iscariot — the Franciscans, Orders of the Monks of Alt. Olivet, Minorites, Capuchins, Bare- footed Friars, Followers of St. Anthony, Carmelites, Domini- cans, Benedictines, Cross-bearers, Alexians, Magdalene Monks, and you Loyolites, etc. Then to these Juda-ites of the masculine gender, you ought to have added some Juda-esses of the feminine gender, as the .\gath- ites, UrsuHnes, Clarissites, and your Jesuit-esses, whom I re- member to have seen at Cologne ; and the likes of these dregs. And although 3-011 all wish to lie hid and remain enclosed in the hive of the Pontifical Church ; nevertheless bv this cloak are nee tolluntur errores quibus abundatis, et a vera Chri Eclia (Christi Ecclesia) et salutis via devii abitis. Agnosco sane in t(u)o indice plnrinios referri, qui revera haeretici fuerunt, et horrenda opinionu(m) et falsoru(m) dog- ni(a)tti(m) monstra pej^ererunt. Interim etiam vi(d)eo, te in isto catalogo haereticos proelamare quos tatne(n) nulli Antichristi satellites de haeresi eonvineere potuerunt, nisi convitia (con- vieia?) vra(vestra), falsas acctts- atio(n)es, condemnoes (condem- nationes), et conbustiones apodixes esse putes ; et veritatis doctrina(m) ex vbo(vcrbo) Dei haustam haeresim esse (ar)- bitreris. Quid enim tibi Jesuita in nro (nostro) Calvino haereticu- (m) est, nisi quod caa(causam) procatarctica(m?) electionis non statuerit opera praevisa congrui et condigni, etc., ut vos fabu- lamini ; sed sanctum Dei nri(nostri) beneplac(it)u(m). Quid vobis Papicolis in Calvino nro (nostro) haereticu(m) est, quam quod repudiatis ves- troru(m) figmentoru(m) phular- is [sic], et rejectis humanaru(m) traditionu(m) quisquiliis, praedi- caverit J. Chru(Jesum Christum) esse unicum et solum nru (nos- trum) sal vatorem, advocatum et mediatore(m), qui una sui cor- poris oblatione consummavit in perpetuu(m) sanctificandos. Quid vobis idololatris in nro (nostro) Calvino haere- ticu(m) est, nisi quod oia nra(omnia nostra) bona opera neither covered nor removed the errors in which jou abound, and by which you wander from the true Church of Christ and from the way of salvation. I recognize, indeed, in your list that ver^-- many are cited who in very truth were heretics, and who have brought forth dreadful monstrosities of opinions and false dogmas. Yet I see that you, in that same Catalogue, proclaim as heretics those whom no satellites of Antichrist could convict of heresy, unless you think that your revilings, false accusations, condemna- tions, and burnings at the stake are proof; and imagine that the doctrine of truth, derived from the Word of God, is heresy. For what is heretical to you, O Jesuit, in our Calvin, except that he has not set down, as the original cause of election , foreseen works, ^^ congrui et condigni,^^ etc., as you pretend; but, the holy good-pleasure of our God ? What is heretical to you Pope-worshippers, in our Calvin, except that the nonsense of j-our figments is repudiated, and the trifles of human traditions are rejected ; and that he proclaimed Jesus Christ to be our unique and only Saviour, Advocate and Mediator, who by the one offer- ing of His body has perfected forever those who are to be sanctified ? What is heretical to you idolators, in our Calvin, except that he taught that all our good deeds should be done not from 18 docuerit fieri debere non ex intentione humana, sed ad vbi(verbi) divini norma (m); non ut iis quidquam prom[er]eamur, sed ut Deo debitam gratitudinem exhibeanius, proxiniu(m) aedi- ficemus, fidem nra (nostram) demonstremus, et Deum in nra (nostra) anima et corpore glorificemus. Quid deniq(ue) vobis Jesuitis in nro (nostro) Calvino, in ejus scriptis et doctrina,haereticu(m) est, nisi quod animose et con- stanter homines docuerit, ut deserto execrando missae vrae (vestrae) idolo, ab ipso diabolo ad annihilandum Chru (Christum) unicu(m) pro- pitiatoriu(m) sacrificu(m) excog- itate ; ut relicto fictitio igne purgatorio ad crumenas hom- inu(m) purgandas ab avaris inissicibus(missificibus) excitato, ut repudiatis, confictis hom- inu(m) meritis, satisfactionibus, inanibus superstitionibus, per- egrinationibus, defunctoru(m) invocationibus et similiu(m) fabularu(m) rejectamentis pro- fligatis ; recta ad Chru (Christum) ejusq(ue) merita contendere(n)t qui non tantum oneratos ad se vocat, sed etiam relevatione(m) et requiem p(ro)mittit. mere human motives, but accor- ding to the Norm of the Divine Word ; not that we may gain anything by them, but that v^e may exhibit the gratitude which is due (from us) to God; that we may edify our neighl)or, and show our faith, and with our soul and body glorify God ? And, finally, what is heretical to you Jesuits, in our Calvin, in his writings and doctrine, except that, boldly and constant- ly, he taught men, that, forsak- ing the execral)le idolatry of your mass, invented by the devil himself for tlie destruction of Christ as the unique propitiatory sacrifice ; that leaving the fabled purgatorial fires, kindled b^' ava- ricious celebrators of the mass, for the emptying of the purses of men ; that repudiating the ficti- tious merits, satisfactions, inane superstitions, and pilgrimages of men, wdth invocations made to the dead, and the wretched off- scourings of such like fables ; they might march straight to Christ and His merits, who calls not only the burdened ones to himself, but also promises them relief and peace ? Et haec est unica et firma mea consolatio utrumq(ue) in vita et morte, quod J. Chrus (Jesus Christus) in trabe crucis pendens, pro nobis maledictio factus est, devios peccatores ad resipiscen- tiam vocat, atq(ue) gratiose amplectitur. Detestor etiam ex intimo animi affectu praeteritam meam infamiam, me nimis diu And this is m3' only and sure consolation, in both my life and my death, that Jesus Christ, hanging on the Tree of the Cross, was made a curse for us; that He calls lost sinners to repent- ance, and graciously embraces us. I detest even from the bottom of nn' heart my for- mer dishonor; that I for too 19 (leviij(ni) fuisse al) ipsa veraChri (Clirlsti) Eclia (Ecclesia), et a sal litis via aberrasse, cum in juventute usq(ue) ad annu(m) 23 aetatis meae in papisnio degens, in Acadeniiis vris (vestris) studerem, (et) dubio procnl in ista via p(er)ditionis perrexissem, nisi Deus pater niisericordiarum niei misertus, oculos mentis meae aperuisset, et radiis salutaris Chri (Christi) ejnsq(ue) mentoru(m) cogniti- onis illustrasset ; et a mortuis vris (vestris) idolis ad Deum vern(m), et salutis fontem Chru (Christum) p(er)duxisset, ex quo postquam bibi nunqua(m) ves- tras aridas cisternas repetere desideravi. Sed ad hoc annitor, et usq(ue) ad vitae meae meta(m) quam sine dubio jam agens 57 aetatis annu(m) prope attigi annitar, ut a potestate diaboli, dominio peccati, et damnatione inferni solius Chri (Christi) sanguine lil^eratus, ipsum colam, et ei servia(m) omnibus vitae meae diebus. Tandem mi Dne (Domine) Le Movne concludo, et quod mihi in tuo epistolio proposuisti, idipsum tibi repono : videlicet Deum non cultum aut memoria(m),* sed cor ipsum et voluntatem ex- igere. Idcirco abs te efflagito, ut tandem aliq(ua)ndo jam sub canescentibus annis, quos tu una niem(mecum) attigisti, per- pendas, quid Chro (Christo) long a time wandered from the true Church of Christ, and strayed from the way of salva- tion; since in my youth, even to the age of twenty-three 3'ears, I remained in popery. I stud- ied in your Colleges, and doubt- less would have persisted in that way of perdition, had not God, the Father of mercies, pitied me, and opened the eyes of my mind, and by the rays of the salutary knowledge of Christ and of His merits enlightened me, and conducted me from your dead idols to the true God, and to Christ, the fountain of salvation ; from which, having once drunk, I have never desired to visit again your empty cisterns. But I am now striving, and I will continue to strive, even to the end of my life (to which doubtless I have already almost attained, since I am now fiftj^- seven years of age), for this, viz., that liberated by the blood of Christ alone, from the power of the devil, and the dominion of sin, and the damnation of hell, I may w^orship Him and serve Him all the days of my life. At length, my dear Mr. Le Moyne, I conclude; and as to what 3^ou have laid before me in your letter, this very same thing I now put to you, namely: that God does not demand ceremony or memorial monuments, but the very heart and will. Therefore 1 beg of you, even now in your de- clining years to which you have already come, as well as mj^self, In ecclesiastical Latin Memoria means monument, tomb, church or altar, as a Tiiemorial of the person who built it. 20 universali judici ad judicandum venienti sis responsurus et qualem ratione(m) villicationis tuae ei sis redditurus. Quamvis enim 20 annos (ut mihi narrasti) regiones Americanos pertran- siisti, et in eis vagatus sis, inter barbaros vixeris, plurimos eoru(m) baptizaveris vel potius baptisniu(m) profanaveris dum dando infidelibus, agonizantibus, nulla veri Dei et Salvatoris cog- nitione imbutis, sicut saepius fui expertus, q(ua)ndo cum talibus Barbaris, qui vel a te vel a tui siniilibus baptizanti erant, lo- cutus sum, et nihil de Chris- tianismo tenebant nisi quod vro (vestro) more poterant cruce(m) formare, et idola vra (vestra) quae habetis in templis vris (vestris) laudare, caetero quin erant fures, scortatores, etc., ut alii Barbari. Licet inquam haec feceris, et tales barbaros ta(m) vivos quam agonizantes et semimortuos baptizaveris et baptizatos ex opere operato aqua baptismi ablui putaveris ; tamen non male in te quadrat illud (verbum) Chri (Christi) : Vae vobis, Scribae et Pharisaei, hypocritae, quo- nia(m) circu(m) itis mare et terra(m), ut faciatis unu(m) proselytum, et cu(m) factus fuerit, facitis eu(m) filiu(m) gehennae duplo magis quam vos sitis. Non enim homines ex Gen- that you would ponder what you will respond to Christ, the Universal Judge, when He comes for judgment; and what ac- count of your stewardship you will render Him. For although for twenty years as you have told me, you have traversed the regions of America, and have wandered about in them ; have lived among savages, and have baptized very many of them, or rather profaned baptism; since in giving it to non-believers, and to men in the agonies of death, who were not possessed of an^' proper knowledge of the true God and Saviour, as I have often found out w^hen I have spoken with such savages who have been baptized by 3^ou or those like 3' ou, and who had no know- ledge whatever of Christianity, except that according to your custom, they were able to make the sign of the Cross, and to praise those idols of yours which you have in your churches ; but who in other respects were thieves, whoremongers, etc., even as other barbarians : And though I say that you have done these things, and have baptized such barbarians, both living and dying, and even when half-dead ; and have thought that such baptized ones, by the mere outward ceremony, were cleansed b\' the waters ol baptism : nevertheless, that word of Christ does not apply badly to 3'ou : Woe unto you, Scribes, and Pharisees, hypocrites, for ye compass sea and land to make one proselyte, and when he has been made, vou make him twice tilismo ad ChristianisiTiu(m), seel ex paganism o ad papismu(m) addiicitis; in quo rej)udiato unico sanguinis Chri (Cliristi) lytro, homines ad proprias et alioru(m) hominu(m) satisf'ac- tiones et merita remittitis et tandem chrismate extremo bene unctos ad igne(m) purga- toriu(m) ablegatis. Catastrophes loco te com- mendo Deo, patri omnis gratiae, ejusq(ue) filio Jesu Chro (Chris- to), quern precabor ut te per Spiritu(m) S. ex erroru(m) tuorum ambagibus extractum, ad veram Chri (Christi) ejusq(ue) meritoru(m) cogni- tione(m) perducat, ut comper- iaris in Chro (Christo), non habens propria(m) imagi- iiaria(m) justitia(m), sed ea(m) quae ex Deo est per fidem Christi ut in eum credens vitam aeter- nam habeas. Amen. Amstelrodami in Neo-Belgio, nonis Juny. Tuus tuoru(m)q(ue) ex animi affectu usq(ue) ad aras.* Johannes Megapolensis. Epigraph hrat Doctissitno Dno. Moyne. Simon Le Kihecum. as much a son of gehenna as yourselves. For you do not lead men from Gentilism to Christian- \ty, but only from paganism to popery; in which the unique ran- som price of the blood of Christ is repudiated ; and 3^ou refer men to their own satisfactions and merits and those of other men ; and at length, having w^ell a- nointed them with the "extreme unction," send them away to purgatorial fire. In conclusion, I commend you to God the Father of all grace, and to His Son, Jesus Christ ; to whom I will pray, that you may be released from the entangle- ments of 3^our errors by His Holy Spirit, and that He may lead you to the true knowledge of Christ and of His merits ; and that you may be found in Christ, not having your own imaginary righteousness, but that which is of God, through faith in Christ, that believing in Him, you may have eternal life. Amen. (New) Amsterdam in New Netherland on June 13th [1658]. Thine and Yours, w^ith affec- tion of heart even to the Altars. John Megapolensis. The Address was To the very learned Mr. Simon Le Moyne. Quebec. *This subscription is interesting and suggestive. Domine Megapolensis had saved several Jetuits, among the Mohawks, from torture or death, as Fathers Joques, Bressani, Poncet, etc. See the beginning of his letter in the Introduction. This subscription seems to allude to his kindly feelings toward them, notwithstand- ing their errors, and it might be freely rendered— Your friend, and the friend of the members of your Society, up to your [Romish] altars, but no further. 22 LIBRARY OF CONGRESS 014 114 124 7