The Jesuits, such as Reynaud, Poza and others, and the Spanish ecclesiastics generally, were much dissatisfied with the expurgation of the text of their author, Sa. In the later Spanish expurgatory Indexes, while certain of the works corrected by Brasichelli were retained, the expurgations of the texts were very much modified and lessened. In connection with the expurgation of the _Bibliotheca Patrum_, a question arose, concerning which there was later no little discussion, as to whether it was in order to place in the Indexes, prohibitory or expurgatory, the writings of the Fathers of the Church. In the later Roman Indexes, including that compiled under the authority of Pius IX, the _Bibliotheca_ (under the name of the editor, La Bigne) is still included, without reference to the edition, under the heading _d. c._ Reusch finds instance of but one actual prohibition of patristic writings. The other references to these writings in the Index have to do with the comments, notes, or alleged interpolations of heretical editors. The Instruction of Clement VIII takes the ground that no alterations are to be made in the text of the works of Catholic writers produced before 1515, unless there is evidence that corruptions have crept into the text through the work of heretical editors, or through the carelessness of the printers. The question has from time to time been raised by Protestant writers whether the Catholic editors of the patristic writings put into print in the 16th century had not, under the instructions or with the knowledge of the authorities who had given their approval to these editions, corrupted the original text for the support of certain doctrines or contentions.[178] It is not surprising that such a belief should have obtained, in connection with the readiness of many theologians of the 16th century to take the ground that passages of the Fathers which could not be made to fit in with their own doctrinal views must represent interpolations or corruptions on the part of the scribes, or of the editors or printers of the earlier editions. Franciscus Junius relates that a reader for the Lyons printer, Frelonius, had shown to him a proof sheet of an edition of St. Ambrose on which the censors, two Franciscans, had made material changes from the text of the manuscript copy.[179] Mendham suggests, in connection with the expurgations of Brasichelli, as the secret of pontifical logic that to say of a thing _non ipsa vera_ and _quodammodo_ enables you to turn the most obstinate substance and propositions into direct opposites.