It was during the Generalate of Father de Noyelle, that Innocent XI is said to have determined to suppress the Society by closing the novitiates. This is admitted, even by Pollen, and is flourished in the face of the Jesuits by their enemies as a mark of the disfavor in which they are held by that illustrious Pontiff. The assertion is based on a Roman document, the condemnatory clause of which runs as follows: "The Father General and the whole Society should be forbidden in the future to receive any novices, or to admit anyone to simple or solemn vows, under pain of nullity or other punishment, according to the wish of His Holiness, until they effectually submit and prove that they have submitted to the decree issued with regard to the aforesaid missions." Crétineau-Joly or his editor points out in a note that this is not a papal document at all. The Pope would never address himself as "His Holiness," nor tell himself what he should do. It was simply an utterance of the Propaganda, in which body the Society did not lack enemies. It was dated 1684, and in the very next year its application was restricted by the Propaganda itself to the provinces of Italy. It was never approved by the Holy See, and when it was presented to Innocent XI under still another form, namely to prevent the reception of novices in Eastern Asia, he flatly rejected it. Louis XIV had lost the Netherlands to Spain and in a fit of childish petulance he insisted that the Jesuit province there on account of being half Walloon should be annexed to the French assistancy. When this demand was disregarded he ordered the French Jesuits who were in Rome to return to France, as he proposed to make the French part of the Society independent of the General. He was finally placated by a promise that men who had been superiors in France proper, should be chosen to fill similar positions in the Walloon district. It was a very silly performance. Tirso González, a Spaniard, was chosen as the successor of de Noyelle in 1687. He had taught theology at Salamanca for ten years, and had been a missionary for eleven. He is famous for his antagonism to the doctrine known as Probabilism, as he advocated Probabiliorism. Probabilism is that system of morals according to which, in every doubt that concerns merely the lawfulness or unlawfulness of an action, it is permissible to follow a solidly probable opinion, in favor of liberty, even though the opposing view is more probable. This freedom to act, however, does not hold when the validity of the sacraments, the attainment of an obligatory end, or the established rights of another are concerned. González maintained with considerable bitterness that, even apart from the three exceptions, it was permitted to follow only the more probable opinion--a doctrine which is now almost universally rejected.