As to the second point, which regards simony, before proceeding to answer the charges you have advanced against me, I shall begin by illustrating your doctrine on this subject. Finding yourselves placed in an awkward dilemma, between the canons of the Church, which impose dreadful penalties upon simoniacs, on the one hand, and the avarice of many who pursue this infamous traffic on the other, you have recourse to your ordinary method, which is to yield to men what they desire, and give the Almighty only words and shows. For what else does the simoniac want, but money, in return for his benefice? And yet this is what you exempt from the charge of simony. And as the name of simony must still remain standing, and a subject to which it may be ascribed, you have substituted, in the place of this, an imaginary idea, which never yet crossed the brain of a simoniac, and would not serve him much though it did—the idea, namely, that simony lies in estimating the money considered in itself as highly as the spiritual gift or office considered in itself. Who would ever take it into his head to compare things so utterly disproportionate and heterogeneous? And yet, provided this metaphysical comparison be not drawn, any one may, according to your authors, give away a benefice, and receive money in return for it, without being guilty of simony. Such is the way in which you sport with religion, in order to gratify the worst passions of men; and yet only see with what gravity your Father Valentia delivers his rhapsodies in the passage cited in my letters. He says: “One may give a spiritual for a temporal good in two ways—first, in the way of prizing the temporal more than the spiritual, and that would be simony; secondly, in the way of taking the temporal as the motive and end inducing one to give away the spiritual, but without prizing the temporal more than the spiritual, and then it is not simony. And the reason is, that simony consists in receiving something temporal, as the just price of what is spiritual. If, therefore, the temporal is sought—_si petatur temporale_—not as the _price_, but only as the _motive_ determining us to part with the spiritual, it is by no means simony, even although the possession of the temporal may be principally intended and expected—_minime erit simonia, etiamsi temporale principaliter intendatur et expectetur_.” Your redoubtable Sanchez has been favored with a similar revelation; Escobar quotes him thus: “If one give a spiritual for a temporal good, not as the _price_, but as a _motive_ to induce the collator to give it, or as an _acknowledgment_ if the benefice has been actually received, is that simony? Sanchez assures us that it is not.” In your Caen Theses of 1644, you say: “It is a probable opinion, taught by many Catholics, that it is not simony to exchange a temporal for a spiritual good, when the former is not given as a price.” And as to Tanner, here is his doctrine, exactly the same