Foxe - The Book of Martyrs

Foxe’s Book of Martyrs
subjoined recommendatory letters from several great personages. One of these was by the
archbishop of Reggio; a second by the general of the Franciscans; and a third by Father
Martin de Esparsa, a Jesuit, who had been divinity-professor both at Salamanca and Rome.
No sooner was the book published than it was greatly read, and highly esteemed, both
in Italy and Spain; and this so raised the reputation of the author that his acquaintance was
coveted by the most respectable characters. Letters were written to him from numbers of
people, so that a correspondence was settled between him, and those who approved of his
method in different parts of Europe. Some secular priests, both at Rome and Naples, declared
themselves openly for it, and consulted him, as a sort of oracle, on many occasions. But those
who attached themselves to him with the greatest sincerity were some of the fathers of the
Oratory; in particular three of the most eminent, namely, Caloredi, Ciceri, and Petrucci.
Many of the cardinals also courted his acquaintance, and thought themselves happy in being
reckoned among the number of his friends. The most distinguished of them was the Cardinal
d'Estrees, a man of very great learmning, who so highly approved of Molinos' maxims that
he entered into a close connection with him. They conversed together daily, and
notwithstanding the distrust a Spaniard has naturally of a Frenchman, yet Molinos, who was
sincere in his principles, opened his mind without reserve to the cardinal; and by this means
a correspondence was settled between Molinos and some distinguished characters in France.
Whilst Molinos was thus labouring to propagate his religious mode, Father Petrucci
wrote several treatises relative to a contemplative life; but he mixed in them so many rules
for the devotions of the Romish Church, as mitigated that censure he might have otherwise
incurred. They were written chiefly for the use of the nuns, and therefore the sense was
expressed in the most easy and familiar style.
Molinos had now acquired such reputation, that the Jesuits and Dominicans began to be
greatly alarmed, and determined to put a stop to the progress of this method. To do this, it
was necessary to decry the author of it; and as heresy is an imputation that makes the
strongest impression at Rome, Molinos and his followers were given out to be heretics.
Books were also written by some of the Jesuits against Molinos and his method; but they
were all answered with spirit by Molinos.
These disputes occasioned such disturbance in Rome that the whole affair was taken
notice of by the Inquisition. Molinos and his book, and Father Petrucci, with his treatises
and letters, were brought under a severe examination; and the Jesuits were considered as the
accusers. One of the society had, indeed, approved of Molinos' book, but the rest took care
he should not be again seen at Rome. In the course of the examination both Molinos and
Petrucci acquitted themselves so well, that their books were again approved, and the answers
which the Jesuits had written were censured as scandalous.
Petrucci's conduct on this occasion was so highly approved that it not only raised the
credit of the cause, but his own emolument; for he was soon after made bishop of Jesis,
which was a new declaration made by the pope in their favour. Their books were now
esteemed more than ever, their method was more followed, and the novelty of it, with the
new approbation given after so vigorous an accusation by the Jesuits, all contributed to raise
the credit, and increase the number of the party.
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