Here, as in all these contests, a mixture of motives is evident. There is no reason to doubt Frontenac's sincerity in stating that the missions and the Seminary absorbed funds of the Church which would be better employed in ministration to the settlers. At the same time, it was for him a not unpleasant exercise to support a policy which would have the incidental effect of narrowing the bishop's power. After some three years of controversy the king, as usual, stepped in to settle the matter. By an edict of May 1679 he ordained that the priests should live in their parishes and have the free disposition of the tithes which had been established under an order of 1667. Thus on the subject of the {61} curés Frontenac's views were officially accepted; but his victory was rendered more nominal than real by the unwillingness or inability of the habitants to supply sufficient funds for the support of a resident priesthood. In Frontenac's dispute with the clergy over the brandy question no new arguments were brought forward, since all the main points had been covered already. It was an old quarrel, and there was nothing further to do than to set forth again the opposing aspects of a very difficult subject. Religion clashed with business, but that was not all. Upon the prosecution of business hung the hope of building up for France a vast empire. The Jesuits urged that the Indians were killing themselves with brandy, which destroyed their souls and reduced them to the level of beasts. The traders retorted that the savages would not go without drink. If they were denied it by the French they would take their furs to Albany, and there imbibe not only bad rum but soul-destroying heresy. Why be visionary and suffer one's rivals to secure an advantage which would open up to them the heart of the continent?