The junction being formed, it was proposed to attack a town, (inhabited by
Roman Catholics) called Garcigliana. The assault was given with great spirit,
but a reinforcement of horse and foot having lately entered the town, which the
Protestants knew nothing of, they were repulsed; yet made a masterly retreat,
and only lost one man in the action.
The next attempt of the Protestant forces was upon St. Secondo, which they
attacked with great vigor, but met with a strong resistance from the Roman
Catholic troops, who had fortified the streets and planted themselves in the
houses, from whence they poured musket balls in prodigious numbers. The
Protestants, however, advanced, under cover of a great number of planks, which
some held over their heads, to secure them from the shots of the enemy from the
houses, while others kept up a well-directed fire; so that the houses and
entrenchments were soon forced, and the town taken.
In the town they found a prodigious quantity of plunder, which had been
taken from Protestants at various times, and different places, and which were
stored up in the warehouses, churches, dwelling houses, etc. This they removed
to a place of safety, to be distributed, with as much justice as possible,
among the sufferers.
This successful attack was made with such skill and spirit that it cost
very little to the conquering party, the Protestants having only seventeen
killed, and twenty-six wounded; while the papists suffered a loss of no less
than four hundred and fifty killed, and five hundred and eleven wounded.
Five Protestant officers, viz., Gianavel, Jahier, Laurentio, Genolet and
Benet, laid a plan to surprise Biqueras. To this end they marched in five
respective bodies, and by agreement were to make the attack at the same time.
The captains, Jahier and Laurentio, passed through two defiles in the woods,
and came to the place in safety, under covert; but the other three bodies made
their approaches through an open country, and, consequently, were more exposed
to an attack.
The Roman Catholics taking the alarm, a great number of troops were sent
to relieve Biqueras from Cavors, Bibiana, Feline, Campiglione, and some other
neighboring places. When these were united, they determined to attack the three
Protestant parties, that were marching through the open country.
The Protestant officers perceiving the intent of the enemy, and not being
at a great distance from each other, joined forces with the utmost expedition,
and formed themselves in order of battle.
In the meantime, the captains, Jahier and Laurentio, had assaulted the
town of Biqueras, and burnt all the out houses, to make their approaches with
the greater ease; but not being supported as they expected by the other three
Protestant captains, they sent a messenger, on a swift horse, towards the open
country, to inquire the reason.
The messenger soon returned and informed them that it was not in the power
of the three Protestant captains to support their proceedings, as they were
themselves attacked by a very superior force in the plain, and could scarce
sustain the unequal conflict.
The captains, Jahier and Laurentio, on receiving this intelligence,
determined to discontinue the assault on Biqueras, and to proceed, with all
possible expedition, to the relief of their friends on the plain. This design
proved to be of the most essential service, for just as they arrived at the
spot where the two armies were engaged, the papist troops began to prevail, and
were on the point of flanking the left wing, commanded by Captain Gianavel. The
arrival of these troops turned the scale in favor of the Protestants: and the
papist forces, though they fought with the most obstinate intrepidity, were
totally defeated. A great number were killed and wounded, on both sides, and
the baggage, military stores, etc., taken by the Protestants were very
considerable.
Captain Gianavel, having information that three hundred of the enemy were
to convoy a great quantity of stores, provisions, etc., from La Torre to the
castle of Mirabac, determined to attack them on the way. He, accordingly, began
the assault at Malbec, though with a very inadequate force. The contest was
long and bloody, but the Protestants at length were obliged to yield to the
superiority of numbers, and compelled to make a retreat, which they did with
great regularity, and but little loss.
Captain Gianavel advanced to an advantageous post, situated near the town
of Vilario, and then sent the following information and commands to the
inhabitants.
1. That he should attack the town in twenty-four hours.
2. That with respect to the Roman Catholics who had borne arms, whether
they belonged to the army or not, he should act by the law of retaliation, and
put them to death, for the numerous depredations and many cruel murders they
had committed.
3. That all women and children, whatever their religion might be, should
be safe.
4. That he commanded all male Protestants to leave the town and join him.
5. That all apostates, who had, through weakness, abjured their religion,
should be deemed enemies, unless they renounced their abjuration.
6. That all who returned to their duty to God, and themselves, should be
received as friends.
The Protestants, in general immediately left the town, and joined Captain
Gianavel with great satisfaction, and the few, who through weakness or fear,
had abjured their faith, recanted their abjuration and were received into the
bosom of the Church. As the marquis of Pianessa had removed the army, and
encamped in quite a different part of the country, the Roman Catholics of
Vilario thought it would be folly to attempt to defend the place with the small
force they had. They, therefore, fled with the utmost precipitation, leaving
the town and most of their property to the discretion of the Protestants.
The Protestant commanders having called a council of war, resolved to make
an attempt upon the town of La Torre.
The papists being apprised of the design, detached some troops to defend a
defile, through which the Protestants must make their approach; but these were
defeated, compelled to abandon the pass, and forced to retreat to La Torre.
The Protestants proceeded on their march, and the troops of La Torre, on
their approach, made a furious sally, but were repulsed with great loss, and
compelled to seek shelter in the town. The governor now only thought of
defending the place, which the Protestants began to attack in form; but after
many brave attempts, and furious assaults, the commanders determined to abandon
the enterprise for several reasons, particularly, because they found the place
itself too strong, their own number too weak, and their cannon not adequate to
the task of battering down the walls.
This resolution taken, the Protestant commanders began a masterly retreat,
and conducted it with such regularity that the enemy did not choose to pursue
them, or molest their rear, which they might have done, as they passed the
defiles.
The next day they mustered, reviewed the army, and found the whole to
amount to four hundred and ninety-five men. They then held a council of war,
and planned an easier enterprise: this was to make an attack on the commonalty
of Crusol, a place inhabited by a number of the most bigoted Roman Catholics,
and who had exercised, during the persecutions, the most unheard-of cruelties
on the Protestants.
The people of Crusol, hearing of the design against them, fled to a
neighboring fortress, situated on a rock, where the Protestants could not come
to them, for a very few men could render it inaccessible to a numerous army.
Thus they secured their persons, but were in too much hurry to secure their
property, the principal part of which, indeed, had been plundered from the
Protestants, and now luckily fell again to the possession of the right owners.
It consisted of many rich and valuable articles, and what, at that time, was of
much more consequence, viz., a great quantity of military stores.
The day after the Protestants were gone with their booty, eight hundred
troops arrived to the assistance of the people of Crusol, having been
despatched from Lucerne, Biqueras, Cavors, etc. But finding themselves too
late, and that pursuit would be vain, not to return empty handed, they began to
plunder the neighboring villages, though what they took was from their friends.
After collecting a tolerable booty, they began to divide it, but disagreeing
about the different shares, they fell from words to blows, did a great deal of
mischief, and then plundered each other.
On the very same day in which the Protestants were so successful at
Crusol, some papists marched with a design to plunder and burn the little
Protestant village of Rocappiatta, but by the way they met with the Protestant
forces belonging to the captains, Jahier and Laurentio, who were posted on the
hill of Angrogne. A trivial engagement ensued, for the Roman Catholics, on the
very first attack, retreated in great confusion, and were pursued with much
slaughter. After the pursuit was over, some straggling papist troops meeting
with a poor peasant, who was a Protestant, tied a cord round his head, and
strained it until his skull was quite crushed.
Captain Gianavel and Captain Jahier concerted a design together to make an
attack upon Lucerne; but Captain Jahier, not bringing up his forces at the time
appointed, Captain Gianavel determined to attempt the enterprise himself.
He, therefore, by a forced march, proceeded towards that place during the
whole, and was close to it by break of day. His first care was to cut the pipes
that conveyed water into the town, and then to break down the bridge, by which
alone provisions from the country could enter.
He then assaulted the place, and speedily possessed himself of two of the
outposts; but finding he could not make himself master of the place, he
prudently retreated with very little loss, blaming, however, Captain Jahier,
for the failure of the enterprise.
The papists being informed that Captain Gianavel was at Angrogne with only
his own company, determined if possible to surprise him. With this view, a
great number of troops were detached from La Torre and other places: one party
of these got on top of a mountain, beneath which he was posted; and the other
party intended to possess themselves of the gate of St. Bartholomew.
The papists thought themselves sure of taking Captain Gianavel and every
one of his men, as they consisted but of three hundred, and their own force was
two thousand five hundred. Their design, however, was providentially
frustrated, for one of the popish soldiers imprudently blowing a trumpet before
the signal for attack was given, Captain Gianavel took the alarm, and posted
his little company so advantageously at the gate of St. Bartholomew and at the
defile by which the enemy must descend from the mountains, that the Roman
Catholic troops failed in both attacks, and were repulsed with very
considerable loss.
Soon after, Captain Jahier came to Angrogne, and joined his forces to
those of Captain Gianavel, giving sufficient reasons to excuse his before-
mentioned failure. Captain Jahier now made several secret excursions with great
success, always selecting the most active troops, belonging both to Gianavel
and himself. One day he had put himself at the head of forty-four men, to
proceed upon an expedition, when entering a plain near Ossac, he was suddenly
surrounded by a large body of horse. Captain Jahier and his men fought
desperately, though oppressed by odds, and killed the commander-in-chief, three
captains, and fifty-seven private men, of the enemy. But Captain Jahier himself
being killed, with thirty-five of his men, the rest surrendered. One of the
soldiers cut off Captain Jahier's head, and carrying it to Turin, presented it
to the duke of Savoy, who rewarded him with six hundred ducatoons.
The death of this gentleman was a signal loss to the Protestants, as he
was a real friend to, and companion of, the reformed Church. He possessed a
most undaunted spirit, so that no difficulties could deter him from undertaking
an enterprise, or dangers terrify him in its execution. He was pious without
affectation, and humane without weakness; bold in a field, meek in a domestic
life, of a penetrating genius, active in spirit, and resolute in all his
undertakings.
To add to the affliction of the Protestants, Captain Gianavel was, soon
after, wounded in such a manner that he was obliged to keep his bed. They,
however, took new courage from misfortunes, and determining not to let their
spirits droop attacked a body of popish troops with great intrepidity; the
Protestants were much inferior in numbers, but fought with more resolution than
the papists, and at length routed them with considerable slaughter. During the
action, a sergeant named Michael Bertino was killed; when his son, who was
close behind him, leaped into his place, and said, "I have lost my father; but
courage, fellow soldiers, God is a father to us all."
Several skirmishes likewise happened between the troops of La Torre and
Tagliaretto, and the Protestant forces, which in general terminated in favor of
the latter.
A Protestant gentleman, named Andrion, raised a regiment of horse, and
took the command of it himself. The sieur John Leger persuaded a great number
of Protestants to form themselves into volunteer companies; and an excellent
officer, named Michelin, instituted several bands of light troops. These being
all joined to the remains of the veteran Protestant troops, (for great numbers
had been lost in the various battles, skirmishes, sieges, etc.) composed a
respectable army, which the officers thought proper to encamp near St.
Giovanni.
The Roman Catholic commanders, alarmed at the formidable appearance and
increased strength of the Protestant forces, determined, if possible, to
dislodge them from their encampment. With this view they collected together a
large force, consisting of the principal part of the garrisons of the Roman
Catholic towns, the draft from the Irish brigades, a great number of regulars
sent by the marquis of Pianessa, the auxiliary troops, and the independent
companies.
These, having formed a junction, encamped near the Protestants, and spent
several days in calling councils of war, and disputing on the most proper mode
of proceeding. Some were for plundering the country, in order to draw the
Protestants from their camp; others were for patiently waiting till they were
attacked; and a third party were for assaulting the Protestant camp, and trying
to make themselves master of everything in it.
The last of them prevailed, and the morning after the resolution had been
taken was appointed to put it into execution. The Roman Catholic troops were
accordingly separated into four divisions, three of which were to make an
attack in different places; and the fourth to remain as a body of reserve to
act as occasion might require.
One of the Roman Catholic officers, previous to the attack, thus haranged
his men:
"Fellow-soldiers, you are now going to enter upon a great action, which
will bring you fame and riches. The motives of your acting with spirit are
likewise of the most important nature; namely, the honor of showing your
loyalty to your sovereign, the pleasure of spilling heretic blood, and the
prospect of plundering the Protestant camp. So, my brave fellows, fall on, give
no quarter, kill all you meet, and take all you come near."
After this inhuman speech the engagement began, and the Protestant camp
was attacked in three places with inconceivable fury. The fight was maintained
with great obstinacy and perseverance on both sides, continuing without
intermission for the space of four hours: for the several companies on both
sides relieved each other alternately, and by that means kept up a continual
fire during the whole action.
During the engagement of the main armies, a detachment was sent from the
body of reserve to attack the post of Castelas, which, if the papists had
carried, it would have given them the command of the valleys of Perosa, St.
Martino, and Lucerne; but they were repulsed with great loss, and compelled to
return to the body of reserve, from whence they had been detached.
Soon after the return of this detachment, the Roman Catholic troops, being
hard pressed in the main battle, sent for the body of reserve to come to their
support. These immediately marched to their assistance, and for some time
longer held the event doubtful, but at length the valor of the Protestants
prevailed, and the papists were totally defeated, with the loss of upwards of
three hundred men killed, and many more wounded.
When the Syndic of Lucerne, who was indeed a papist, but not a bigoted
one, saw the great number of wounded men brought into that city, he exclaimed,
"Ah! I thought the wolves used to devour the heretics, but now I see the
heretics eat the wolves." This expression being reported to M. Marolles, the
Roman Catholic commander-in-chief at Lucerne, he sent a very severe and
threatening letter to the Syndic, who was so terrified, that the fright threw
him into a fever, and he died in a few days.
This great battle was fought just before the harvest was got in, when the
papists, exasperated at their disgrace, and resolved on any kind of revenge,
spread themselves by night in detached parties over the finest corn fields of
the Protestants, and set them on fire in sundry places. Some of these
straggling parties, however, suffered for their conduct; for the Protestants,
being alarmed in the night by the blazing of the fire among the corn, pursued
the fugitives early in the morning, and overtaking many, put them to death. The
Protestant captain Bellin, likewise, by way of retaliation, went with a body of
light troops, and burnt the suburbs of La Torre, making his retreat afterward
with very little loss.
A few days later, Captain Bellin, with a much stronger body of troops,
attacked the town of La Torre itself, and making a breach in the wall of the
convent, his men entered, driving the garrison into the citadel and burning
both town and convent. After having effected this, they made a regular retreat,
as they could not reduce the citadel for want of cannon.
An Account of the Persecutions of Michael de Molinos, a Native of Spain
Michael de Molinos, a Spaniard of a rich and honorable family, entered,
when young, into priest's orders, but would not accept of any preferment in the
Church. He possessed great natural abilities, which he dedicated to the service
of his fellow creatures, without any view of emolument to himself. His course
of life was pious and uniform; nor did he exercise those austerities which are
common among the religious orders of the Church of Rome.
Being of a contemplative turn of mind, he pursued the track of the
mystical divines, and having acquired great reputation in Spain, and being
desirous of propagating his sublime mode of devotion, he left his own country,
and settled at Rome. Here he soon connected himself with some of the most
distinguished among the literati, who so approved of his religious maxims, that
they concurred in assisting him to propagate them; and, in a short time, he
obtained a great number of followers, who, from the sublime mode of their
religion, were distinguished by the name of Quietists.
In 1675, Molinos published a book entitled "Il Guida Spirituale," to which
were 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 laboring 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 favor. 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.
The behavior of Father Petrucci in his new dignity greatly contributed to
increase his reputation, so that his enemies were unwilling to give him any
further disturbance; and, indeed, there was less occasion given for censure by
his writings than those of Molinos. Some passages in the latter were not so
cautiously expressed, but there was room to make exceptions to them; while, on
the other hand Petrucci so fully explained himself, as easily to remove the
objections made to some parts of his letter.
The great reputation acquired by Molinos and Petrucci occasioned a daily
increase of the Quietists. All who were thought sincerely devout, or at least
affected the reputation of it, were reckoned among the number. If these persons
were observed to become more strict in their lives and mental devotions, yet
there appeared less zeal in their whole deportment at the exterior parts of the
Church ceremonies. They were not so assiduous at Mass, nor so earnest to
procure Masses to be said for their friends; nor were they so frequently either
at confession, or in processions.
Though the new approbation given to Molinos' book by the Inquisition had
checked the proceedings of his enemies; yet they were still inveterate against
him in their hearts, and determined if possible to ruin him. They insinuated
that he had ill designs, and was, in his heart, an enemy to the Christian
religion: that under pretence of raising men to a sublime strain of devotion,
he intended to erase from their minds a sense of the mysteries of Christianity.
And because he was a Spaniard, they gave out that he was descended from a
Jewish or Mahometan race, and that he might carry in his blood, or in his first
education, some seeds of those religions which he had since cultivated with no
less art than zeal. This last calumny gained but little credit at Rome, though
it was said an order was sent to examine the registers of the place where
Molinos was baptized.
Molinos finding himself attacked with great vigor, and the most
unrelenting malice, took every necessary precaution to prevent these
imputations being credited. He wrote a treatise, entitled "Frequent and Daily
Communion," which was likewise approved by some of the most learned of the
Romish clergy. This was printed with his Spiritual Guide, in the year 1675; and
in the preface to it he declared that he had not written it with any design to
engage himself in matters of controversy, but that it was drawn from him by the
earnest solicitations of many pious people.
The Jesuits, failing in their attempts of crushing Molinos' power in Rome,
applied to the court of France, when, in a short time, they so far succeeded
that an order was sent to Cardinal d'Estrees, commanding him to prosecute
Molinos with all possible rigor. The cardinal, though so strongly attached to
Molinos, resolved to sacrifice all that is sacred in friendship to the will of
his master. Finding, however, there was not sufficient matter for an accusation
against him, he determined to supply that defect himself. He therefore went to
the inquisitors, and informed them of several particulars, not only relative to
Molinos, but also Petrucci, both of whom, together with several of their
friends, were put into the Inquisition.
When they were brought before the inquisitors, (which was the beginning of
the year 1684) Petrucci answered the respective questions put to him with so
much judgment and temper that he was soon dismissed; and though Molinos'
examination was much longer, it was generally expected he would have been
likewise discharged: but this was not the case. Though the inquisitors had not
any just accusation against him, yet they strained every nerve to find him
guilty of heresy. They first objected to his holding a correspondence in
different parts of Europe; but of this he was acquitted, as the matter of that
correspondence could not be made criminal. They then directed their attention
to some suspicious papers found in his chamber; but Molinos so clearly
explained their meaning that nothing could be made of them to his prejudice. At
length, Cardinal d'Estrees, after producing the order sent him by the king of
France for prosecuting Molinos, said he could prove against him more than was
necessary to convince them he was guilty of heresy. To do this he perverted the
meaning of some passages in Molinos' books and papers, and related many false
and aggravating circumstances relative to the prisoner. He acknowledged he had
lived with him under the appearance of friendship, but that it was only to
discover his principles and intentions: that he had found them to be of a bad
nature, and that dangerous consequences werre likely to ensue; but in order to
make a full discovery, he had assented to several things, which, in his heart,
he detested; and that, by these means, he saw into the secrets of Molinos, but
determined not to take any notice, until a proper opportunity should offer of
crushing him and his followers.
In consequence of d'Estree's evidence, Molinos was closely confined by the
Inquisition, where he continued for some time, during which period all was
quiet, and his followers prosecuted their mode without interruption. But on a
sudden the Jesuits determined to extirpate them, and the storm broke out with
the most inveterate vehemence.
The Count Vespiniani and his lady, Don Paulo Rocchi, confessor to the
prince Borghese, and some of his family, with several others, (in all seventy
persons) were put into the Inquisition, among whom many were highly esteemed
for their learning and piety. The accusation laid against the clergy was their
neglecting to say the breviary; and the rest were accused of going to the
Communion without first attending confession. In a word, it was said, they
neglected all the exterior parts of religion, and gave themselves up wholly to
solitude and inward prayer.
The Countess Vespiniani exerted herself in a very particular manner on her
examination before the inquisitors. She said she had never revealed her method
of devotion to any mortal but her confessor, and that it was impossible they
should know it without his discovering the secret; that, therefore it was time
to give over going to confession, if priests made this use of it, to discover
the most secret thoughts intrusted to them; and that, for the future, she would
only make her confession to God.
From this spirited speech, and the great noise made in consequence of the
countess's situation, the inquisitors thought it most prudent to dismiss both
her and her husband, lest the people might be incensed, and what she said might
lessen the credit of confession. They were, therefore, both discharged, but
bound to appear whenever they should be called upon.
Besides those already mentioned, such was the inveteracy of the Jesuits
against the Quietists, that, within the space of a month, upwards of two
hundred persons were put into the Inquisition; and that method of devotion
which had passed in Italy as the most elevated to which mortals could aspire,
was deemed heretical, and the chief promoters of it confined in a wretched
dungeon.
In order, if possible, to extirpate Quietism, the inquisitors sent a
circular letter to Cardinal Cibo, as the chief minister, to disperse it through
Italy. It was addressed to all prelates, informed them, that whereas many
schools and fraternities were established in several parts of Italy, in which
some persons, under the pretence of leading people into the ways of the Spirit,
and to the prayer of quietness, instilled into them many abominable heresies,
therefore a strict charge was given to dissolve all those societies, and to
oblige the spiritual guide to tread in the known paths; and, in particular, to
take care that none of that sort should be suffered to have the direction of
the nunneries. Orders were likewise given to proceed, in the way of justice,
against those who should be found guilty of these abominable errors.
After this a strict inquiry was made into all the nunneries of Rome, when
most of their directors and confessors were discovered to be engaged in this
new method. It was found that the Carmelites, the nuns of the Conception, and
those of several other convents, were wholly given up to prayer and
contemplation, and that, instead of their beads, and the other devotions to
saints, or images, they were much alone, and often in the exercise of mental
prayer; that when they were asked why they had laid aside the use of their
beads and their ancient forms, their answer was that their directors had
advised them so to do. Information of this being given to the Inquisition, they
sent orders that all books written in the same strain with those of Molinos and
Petrucci should be taken from them, and that they should be compelled to return
to their original form of devotion.
The circular letter sent to Cardinal Cibo, produced but little effect, for
most of the Italian bishops were inclined to Molinos' method. It was intended
that this, as well as all other orders from the inquisitors, should be kept
secret; but notwithstanding all their care, copies of it were printed, and
dispersed in most of the principal towns in Italy. This gave great uneasiness
to the inquisitors, who used every method they could to conceal their
proceedings from the knowledge of the world. They blamed the cardinal, and
accused him of being the cause of it; but he retorted on them, and his
secretary laid the fault on both.
During these transactions, Molinos suffered great indignities from the
officers of the Inquisition; and the only comfort he received was from being
sometimes visited by Father Petrucci.
Though he had lived in the highest reputation in Rome for some years, he
was now as much despised as he had been admired, being generally considered as
one of the worst of heretics.
The greater part of Molinos' followers, who had been placed in the
Inquisition, having abjured his mode, were dismissed; but a harder fate awaited
Molinos, their leader.
After lying a considerable time in prison, he was at length brought again
before the inquisitors to answer to a number of articles exhibited against him
from his writings. As soon as he appeared in court, a chain was put round his
body, and a wax light in his hand, when two friars read aloud the articles of
accusation. Molinos answered each with great steadiness and resolution; and
notwithstanding his arguments totally defeated the force of all, yet he was
found guilty of heresy, and condemned to imprisonment for life.
When he left the court he was attended by a priest, who had borne him the
greatest respect. On his arrival at the prison he entered the cell allotted for
his confinement with great tranquillity; and on taking leave of the priest,
thus addressed him: "Adieu, father, we shall meet again at the Day of Judgment,
and then it will appear on which side the truth is, whether on my side, or on
yours."
During his confinement, he was several times tortured in the most cruel
manner, until, at length, the severity of the punishments overpowered his
strength, and finished his existence.
The death of Molinos struck such an impression on his followers that the
greater part of them soon abjured his mode; and by the assiduity of the
Jesuits, Quietism was totally extirpated throughout the country.
|
1 Thessalonians 4:2 (KJV)