Quakerism A-la-Mode OR A HISTORY OF Quietism Particularly That of the Lord Arch-bishop of Cambray and Madam Guyone CONTAINING An Account of her Life her Prophecies and Visions her way of Communicating Grace by Effusion to those about her at Silent Meetings c. ALSO An Account of the Management of that Controversie now depending at Rome betwixt the Arch-bishop of Cambray and the Bishop of Meaux by way of Answer to the Arch-bishop's Book Writ by Messire Jacques Bonignes Bossuel Bishop of Meaux one of the French King 's Privy Council and Published by his Majesty's Authority Done into English from the Original printed at Paris LONDON Printed for J. Narris at the Harrow in Little Brittain and A. Bell at the Cross-Keys and Bible in Cornhill near Stocks market 1698. Price 1 s. THE PREFACE THe Controversie of Quietism which is the Subject of the following Book having made a great Noise in the World and taken up the Conclave of Rome for some Months and nothing having as yet appear'd in English but on the side of the Defendant the Arch bishop of Cambray It is not at all doubted but this Book which is the Bishop of Meaux's History of that Heresie and his Answer to the Arch-bishop of Cambray will meet with a good Reception from the Publick The Church of Rome who hath all along boasted so much of her Vnity must of Necessity forbear now to urge that Plea any more when as it will appear by this Book she is reduc'd to such a strait that either she must condemn the Generality of the Clergy of France or the Arch-bishop of Cambray and divers Persons whom she has Canonized for Saints It will also appear but too too evidently from this Treatise that Quakerism owes its Origine to that Anti-christian Church and that their Opinions are much favoured there at present when such horrid Blasphemies as those the Bishop of Meaux charges upon M. Guyon and her Champion the Arch bishop of Cambray from Letters and Manuscripts under their own Hands continue so long without a Publick Censure whilst at the same time she foments a Raging Persecution against the Protestants in France and hath rais'd a New One against those of Germany A HISTORY OF Quietism SEing my Lord Archbishop of Cambray desires an answer to his demands so precisely and that in this conjuncture none of 'em are more important than those that regard our proceedings which he endeavours by all means possible torender odious whereas he himself pretends always to abound with Charity aud Meekness even to excess If I should delay to satisfie him he would reap too great an advantage from our silence What does he not insinuate against us by these words of his answer to our Declaration The proceedings of those Prelates of whom I have just cause to complain have been such that I have reason to think I should not be believed if I related them and indeed it is fit to conceal the knowledge thereof from the Publick Nothing can be imagined more vigorous and extream than what is included in this discourse wherein by feigning a desire to keep silence he says more than if he spoke out That he may justifie himself to be in the right and make us appear to be in the wrong this Prelate in the first Edition of his Answer lays down this important matter of Fact That he had got it to be proposed to my Lord of Chartres that we should by consent Petition the Pope to order a new Edition of his Book to be regulated by his Divines at Rome so that we should have nothing to do but to rely upon those Divines And a little after I demanded a speedy answer but instead of that I received the Printed Declaration against me We know nothing of this pretended matter of fact My Lord of Chartres will inform the Publick touching his concern But without expecting the confutation of a fact of such importance My Lord of Cambray retracts it himself seeing he would have recalled that Edition though published at Rome by his own order and that in the other which he substitutes in its place he suppresses the whole Article We have in our hands both Editions the one wherein he alledges that matter of fact and the other where it is suppressed and the proof is demonstrative that that Prelate without remembring the facts he alledges writes the most odious things that can come into his Head and at the same time so false that he himself is obliged to retract and suppress them intirely 2. This is enough to let the World see what a fine gloss he would put on his own Conduct and in what frighful Colours he would set off ours His chief aim is to defame me and he is not satisfied to accuse me in all his Letters of a precipitant and imbittered Zeal It is to me that he writes those words You never cease tearing me in pieces and what is still more injurious You every where deplore my Condition and rend me pretending to bewail me He adds What can any one think of those Tears that serve only to give more Authority to the Accusations in the same Letters he says Passion hinders me from seeing what is before my Eyes and the excess of my prejudice bereaves me of all exactness I am says he the Author of the Accusation against his Book I am that unmerciful Man who not being able to glut my fury by the indirect and ambitious Censure contained in our Declaration redouble my blows upon him in particular And adds That when come to my self again I make use of smooth words to call him a second Molinos an expression that never came out of my Mouth this Prelate knows himself that I have always distinguished betwixt him and Molinos in their Conduct and also in certain Consequences though he has advanced all his principles But here are more particular Accusations 3. I do not comprehend at all says he the Conduct of Monsieur de Meaux On one hand he inslames himself with indignation for to hear him speak I am never compos ment is c. Inflames himself I say with indignation when any one seems but to doubt whether there may not be something of Evidence in Md. Guyons System On the other hand he gives her the Communion himself he authorises her in the daily use of the Sacraments and when she leaves Meaux he gives her a full attestation without requiring any act from her whereby she may formally recant any Error Whence then can so much severity and so much remisness proceed 4. These are the reproaches we have under the Hand of My Lord of Cambray in a writing still extant He knows well enough to whom he directed it and we shall have occasion to speak of it hereafter Every thing is untrue in the place just now mentioned He would not be so just as to say that I gave the Communion once only to Madam Guyon and to observe in the mean time that it
Orders than he the simplicity of my Sentiments conformable to those of the Church and the Person I was to act gave me that confidence M. de Chaalons was desired to be one of the Assistants in the Ceremony and we thought we should give the Church a Prelate of the same mind with those that Consecrated him 15. I don't believe that M. de Cambray will forget this praise-worthy Circumstance of his submission After the signing of the Articles and about the time of his Consecration he desir'd me to keep at least some of his Writings to serve as an Evidence against him if ever he should stray from our Sentiments I was far from that spirit of mistrust No Sir said I I will never use any other precaution with you than to take your word I gave back all the Papers as they were given me not keeping so much as one nor any other thing except my extracts for a memorandum of the Errors I was to confute without naming the Author As for the Letters that belonged to me I kept some of them as has been seen rather for my comfort than that I believed I should ever have need of them except perhaps for M. Cambray to put him in mind of his holy Submissions in case he should be tempted to forget them that they are now published is really owing to pure Necessity which compelled me to speak more than I would The protestation he made to me a little before his Consecration should also have been kept in silence as well as the rest if it had not come to the King's Ears that advantage was made of it and that they made as if I confirmed the Doctrine of the Book of the Maxims of the Saints because I had Consecrated the Author 16. A little before the Publishing of that Book an Affair happen'd that gave me a great deal of Trouble In my Pastoral Instructions of the 16th of April 1695 I had promised a larger one to explain our Articlâ—s and I desired the Archbishop of Cambray to join his Approbation to that of M. de Chaalons then promoted to the See of Paris and to that of M. de Chartres for the Book I design'd for that Explication Seeing we are to name here the Bishop of Chartres I must take notice he was the first of the Bishops of that neighbourhood who discover'd the evil Effects of the Books and Conduct of Madam Guyon The Consequences of that Affair made us concur together in many things as for the Archbishop of Paris I was so much the more obliged to support my self by his Authority because for the good of our Province he was become the Chief of it I thought also it was for the publick Edification that our unanimity with M. de Cambray should be known more and more every where I put my Book in Manuscript into the Hands of that Bishop I expected his Exceptions and to correct my self according to his Advice I found in my self I thought the same compliance for him that he had shewed to me before his Consecration But about three Weeks after his Approbation was refused me and that too for such a Reason as was far from my being able to foresee A Friend to us both gave me in the Gallery of Versailles a Letter of Credentials from the Archbishop of Cambray who was in his Diocese Upon which I was given to understand that that Prelate could not enter into the Approbatition of my Book because I therein condemned Madam Guyon whom he could not condemn 17. It was in vain for me to represent unto that Friend the Incovenience that M. de Cambray would fall into What! it will appear said I that to sustain M. Guyon he disunites himself from his Brethren then all the World will see that he is her Protector the suspicion wherewith he was dishonoured abroad will now be found a certainty What becomes of those fine Discourses we so often had of M. de Cambray and which he and his Friends spread abroad as that he was so far from being concerned in the Books of that Woman that he was ready to condemn them if it were necessary Now that she had condemned them her self that she had before me subscribed the Condemnation of them together with the Evil Doctrine contained in them would he countenance them more than her felf In what amazement will the World be to find at the head of my Book the Approbation of the Archbishop of Paris and of the Bishop of Chartres without his Was not that the way to make the signs of his Division from his Brethren manifest his Consecrators his most intimate Friends What Scandal what Reproach to his Name Of what Books would he become the Martyr why would he bereave the People of the comfort of seeing in the Approbation of that Prelate the solemn Testimony of our unanimity All these Reasons had no effect my Manuscript was restored to me again having staid three whole Weeks in the hands of M. de Cambray The Friend that had taken upon him to give it me again said he had kept it for most part of the time himself and that M. de Cambray had it but few days and gave it back without having read much of it I wrote a few Lines to that Prelate intimating to him my just Fears I received an Answer that signifi'd nothing and then he had begun to prepare what you shall see afterwards 18. You would perhaps know beforehand what was become of M. Guyon She had desired to be received into my Diocese in order to be there instructed She was six Months in the Holy Convent of the Damsels of St. Mary upon condition she should have no communication with any person whosoever either within or without by Letter or otherwise save only with the Confessor I appointed her according to her Desire and with two Nuns I had chosen one of whom was the venerable Mother le Picard a most prudent Woman Superior of that Monastery Seeing all her Letters and Discourses breathed out nothing but submission and a blind submission we could not refuse her the use of the Holy Sacraments I instructed her diligently she subcribed the Articles where she plainly saw they utterly condemn'd her Doctrine I rejected her Explications and her submission was pure and simple A little after she subscribed the just Censure that M. de Chaalons and I published against her Books and the Evil Doctrine contain'd in them condemning them with Heart and Mouth as if each Proposition had been expresly utter'd Some of the chief of 'em were specified that comprised all the rest and she renounced them in plain terms The Books she condemned were the Short Method and the Song of Songs which were the only Printed Books she owned I would not meddle with the Manuscripts that were not known abroad She offer'd at every word to burn them all but I thought that precaution needless because of the Copies that remain'd So I satisfi'd my self with forbidding her to
where with the Church was overflowed and so the Proposal dropt off it self Madam Guyon yielded and then demanded by her Friends the thing in the World that was most agreeable to me viz. that to put an end to an examination of a thing of that importance wherein the matter of Question must be throughly canvass'd and a sort of prayer so pernicious abolished if possible I should be associated with Mr. de Chaalons now Archbishop of Paris and Mr. Tronson superior General of the Congregation of St. Sulpice The Letter by which Madam Guyon acquaints me with this step makes out to the full all the reasons that induced her to submit to those two Gentlemen and to my self The last of 'em was unknown to me except by his reputation But the Abbot of Fenelon and his Friends had a particular confidence in him As for Mr. de Chaalons it is known with what holy friendship he and I have always been united He was also an intimate Friend to the Abbot of Fenelon With such Collegues I hoped to compass all things The King was acquainted with the thing so far as it related to Madam Guyon only and approved of it The Archbishop of Paris has explained what was written to him upon that account and what he answered The Books I had seen were delivered to those persons The Abbot of Fenelon begun then very privately to write upon that matter The Writings he sent us augmented every day and without naming in them Madam Guyon or her Books every thing he wrote tended to maintain or to excuse them The thing really in question was those Books and they made the sole Subject of our Meetings The silent prayer of Madam Guyon was that M. de Fenelon was for and perhaps 't was his own in a particular manner That Lady did not forget her self and during seven or eight month that we applied our selves to so serious a discussion she sent us fifteen or sixteen big Bundles which I have still to make a parallel betwixt her Books the holy Fathers Divines and the Spiritual Authors All this was attended with proffers of entire submission The Abbot of Fenelon took the trouble with some of his Friends to come to Iby a house belonging to the Seminary of Sr. Sulpice where we were obliged to hold our Conference because of the infirmities of Mr. Tronson They all desired that we would enter upon that examination throughly and protested they would refer all to our Judgment Madam Guyon testified the same submission by Letters full of respect and afterwards our only care was to terminate that Affair very privately so as to prevent all suspicion of any dissention in the Church 2. We began to read with more Prayers than Study and with Groans God knows for all the Writing they sent us especially those of the Abbot of Fenelon To compare all the passages and often to read over again whole Books how tedious and laborious soever the reading thereof might be The long extracts I have by me shew what attention we gave to an Affair wherein really the Church was so nearly concerned seeing the thing in question was no less than to hinder the revival of Quietism which we saw again appearing in the Kingdom by the Writings of Madam Guyon which were spread over all 3. We look upon it as the greatest misfortune of all that she had the Abbot de Fenelon for her Defender His Wit his Eloquence His Vertue the place he filled and those he was designed for Engaged us to labour with utmost diligence to reclaim him We could not despair of success for although he wrote to us things that we must own made us afraid the memory where of is as fresh to those persons as to me he mixed them with so many testimonies of submission that we could not perswade our selves that God would deliver him up to a Spirit of Error The Letters he wrote to me during the examination of this Book and before we had come to a Final Resolution breathed out nothing but obedience and tho he surrendred himself entirely to those Gentlemen I must own here that beside my being the President of the Conference he semmed to address himself to me with so particular a freedom because we had been long used to treat together of the Theological matters in dispute One of those Letters was conceived in the following terms 4. I receive my Lord with great acknowledgement the kindness you shew me I can't but see that you are willing out of Charity to to settle my Heart in Peace But I confess it seems to me that you are somewhat afraid to give me a true and perfect security in my State When ever you please I shall acquaint you as to my Confessor with whatever may be comprized in a General Confession of my whole Life and of all that regards my inward State When I besought you to tell me the truth and not to spare me it was neither formal Complement nor a trick to discover your sentiments If I had a mind to use Art it should be in other things and we should not have come to this pass I never desired any thing but what I will ever wish that is if it be Gods will that I may know the Truth I am a Priest I owe all to the Church and nothing to my self nor to my personal Reputation I declare to you still my Lord That I wont abide in Error one moment through my own fault If I don't abandon it without delay I declare it is you who are the cause of it seeing you determine nothing to me I do not value my place but I am ready to leave it if I am rendred unworthy of it by my my Errors I summon you in the Name of God and for the Love you have to the truth to tell it me in the utmost severity I shall go and hide my self and do Pennance the remaining part of my Days after having abjured and recanted the Erronious Doctrine that has seduced me But if my Doctrine be innocent do not keep me in suspence out of some Humane Respect To you it appertains to instruct with Authority those that are scandalized because they know not the Operations of God in the Soul You know with what confidence I have delivered my self to you and applied my self without intermission that you should not be Ignorant of my strongest perswasions There remains nothing for me to do but to obey For it is not the Man or the most Grand Doctor that I esteem in you it is God And though you should mistake your self my simple and upright obedience shall not deceive me and I account it as nothing to mistake when I do it with Vprightness and Humility under the hand of those who have Authority in the Church Once more my Lord if you doubt never so little of my decible Temper withou reserve be pleased to put it to the proof without spairing me Although your mind is more enlightned than that
plain enough by the Conduct I have Observ'd she has been condemned confined loaden with Infamy I never spoke a Word to justifie her to excuse her to make her Condition easie As to the Matter of the Doctrine I never ceased to write and to quote the approved Authors of the Church They that have seen our Discussion must own that M. de Meaux who was at first for thundering against all has been constrained to admit one after another things which he had a hundred times rejected as most pernicious It was not then the Person of M. Guyon and her Writings I was concerned for it was the Doctrine of the Saints but too much unknown to most of the Scholastick Doctors 24. As soon as the Doctrine was secured without sparing the Errors of such as are led away by Delusions were not concern'd at M. Guyon's Captivity and Disgrace If I refuse now to approve what M. de Meaux says of M. Guyon it is because I won't disgrace her utterly against my Conscience nor dishonour my self by charging her with Impieties and Blasphemies that reflect unavoidably upon my self 25. Thus you see all the Reasons M. de Cambray gives for not approving my Book from thence result Facts of the greatest Consequence in order to know perfectly the Spirit that Prelate was at first in and the alteration that hath happened in his Conduct since he has been Arch-bishop One may easily understand what the Meaning of those thundering Airs is that he begins to give me of that profound Ignorance he ascribes to the Shool the Authority whereof he now feigns himself to have a Mind to maintain of those Divisions which he ecchoes out so loud altho' there never was the least Ground for it between M. de Chaalons who was constrained to make great Instances and me who resisted him 〈◊〉 did not yield without force Those Matter of Fact and others are of the greatest Consequence let the prudent Reader remember them But in order to comprehend them the better let us without Interruption go on with what follows of his Writing 26. Since I have signed the thirty four Propositions I have declared upon all Occasions that offer'd themselves naturally that I had signed them and that I thought it was never to be allowed that any should go beyond those Limits 27. I afterwards shewed to the Arch-bishop of Paris a most large and exact Explication of the whole System of the inward Ways in the Margin of the thirty four Propositions That Prelate did not observe in it the least Error or the least Excess M. Tronson to whom I also shewed that Work did not correct any thing therein Observe by the way in the Matter of Fact that there is no mention made here of having communicated those Explications to me of which truly I never heard any Body speak one Word 28. It is about six Months since a Carmelite of the Suburb of St. James desired of me some Instruction in that Matter I wrote presently a long Letter to him which I had examin'd by M. de Meaux He proposed to me only to avoid a Word indifferent in it self but which was by that Prelate observ'd had been sometimes abused to ill Ends. I took it out presently and added besides some Explications full of preservatives against those Errors that he required not The Suburb of St. James that gave Birth to the most implacable Critick upon the Mystick Divines had not one Word to say against that Letter M. Pirot said boldly it might be used as a certain Rule in those Matters In effect I have condemned therein all the Errors that have alarm'd some good people in these latter times By the way it falls much short of it and when all is done we don't talk here of examining a particular Letter the Nature of which I know only by a confused Recital But here he begins to come to something more essential 29. Yet I do not find it enough to dissipate the vain Umbrages and think it necessary to to declare my self still in a more Authentick Manner I have writ a Book wherein I explain to the bottom the whole System of the inward Ways wherein I mark on one side whatsoever is conformable to the Faith and grounded upon the Tradition of the Saints and on the other whatsoever goes beyond and which ought to be rigorously censured The more I am under a necessity of refusing my Approbation to the Book of M. de Meaux the more Capital it is to declare my self at the same time in a more Emphatical and Express Manner The Work is now ready They have no cause to be afraid that I should contradict there M. de Meaux I would rather choose to dye than to present the Publick with so scandalous a Scene I shall not mention him but to praising him and making use of his words I know perfectly his Thoughts and I may promise that he will be satisfied with my Work when he sees it published 30. Further I won't presume to have it printed without Consulting any body I design to entrust the Arch-bishop of Paris and M. Tronson with it as a great Secret of the highest degree as soon as they have read it over I will publish it according to their Corrections They shall be the Judes of my Doctrine and nothing but what is approved by them shall be printed I should have the same Confidence in M. de Meaux were I not under a Necessity of Concealing from him a Work the printing whereof 't is likely he would hinder out of respect to his own 31. In this Work I shall exhort all the Mysticks that have errred in Doctrine to own their Errors I shall add that such as have explained themselves ill without falling into any Error are obliged in Conscience to condemn their Expressions without restriction never to use them any more and to prevent all Equivocating by a publick Explanation of their real Sentiments Can any body go further to repress Error 32. God alone knows to what degree I suffer in making a Person suffer upon this occasion for whom I have the most constant and most sincere Respect and Affection of any Person in the World 33. Thus the Memoire written by the Arch-bishop of Cambray concludes We may easily understand who the Person is whose Suffering he is so sorry to occasion and what the Subject of that Suffering is All the sincere Friends of M. de Cambray do truly suffer to see him so strangely addicted to the Defence of that Book that he had rather separate himself from his Fellow-Bishops than Condemn it than to unite himself to them by a common Approbation of my Book to which he just now declares in this Memoire that the only Obstacle that hinders him was his being unwilling to disapprove the Books of M. Guyon But we leave these Reflections and come to the Essential Facts contained in this Memoire SECTION V. Of the Matter of Fact contained in that Memoir 1. LEt us begin
the Matter he whose only Judgment was expected with a Submission I did not abuse In a word he to whom he was willing to refer all things without Discussion and Reservation is now the only Man from whom he conceals himself Why no new thing is happened to me since M. de Cambray was made Arch-bishop I have given him a new Mark of Confidence in desiring his Approbation and in submitting my Book to his Examination but it happen'd that he being raised to that sublime Dignity would for some conceal'd ends change the Articles he had signed and he must since then have forgot what he had promised to one of the Arbitrators he had chosen and to whom he had shewed most Submission 7. He was no less mistaken when he thought so than when he thought he could impose upon the Publick M. de Paris has refused him his Approbation he has given his Approbation O my Book He attempted in vain to disunite those whom God I dare say had united by the common Faith and by the Spirit of the Tradition that we had sought for in the same Fountains It is true M. de Tronson grants that he did not oblige M. de Cambray to give me his Approbation but when all is done all depends upon the Exposing of it to the Publick M. de Cambray did so expose it saying he could not approve my Book without betraying his Sentiments to tell him that he ought not to approve of his having so expos'd it is the same thing as to Advise one not to sign the Confession of Faith so long as he is not perswaded of it It is exactly what M. Tronson had order'd to be told me It is what he told me himself he told me besides by several Persons and to my self before unexceptionable Witnesses that he believ'd M. de Cambray oblig'd in Conscience to condemn the Books of M. Guyon and disown his own Book then all would have been at an end if he had stood to his Advice The Proof of this would he very easie but it is better to stick close only to what is decisive 8. We may now see one of the Reasons why M. de Cambray who still conferred with M. de Paris and M. de Chartres constantly refused to confer with me It appears already by that Writing that even before the Publication of his Book all his Care was to divide us but the Truth is stronger than the Wiles of Men and 't is impossible for Man to disunite those that it unites 9. I shall exhort the Mystick Divines that have erred continues M. de Cambray to own their Errors and they that have not explained themselves well to condemn without restriction their Expressions Can any one go further to repress Error Who doubts but they may and ought to go further when he hath authorized an evil Book a Book not only suspected every where but besides condemned at Rome already and elsewhere When he has allowed it to be esteemed by illustrious Persons and suffer'd her to make use of the Confidence they had in him to authorize that Book and moreover tho' they could not justifie it but by recourse to secret Explications which they to whom it was recommended neither ought nor could divine When he alledges for his chief Defence that the reason of his excusing that Book was only because he explains it better than it explained it self Is that enough to exhort in general Authors that have failen to acknowledge their Faults and if they have spoken in an ambiguous sense to explain themselves No without doubt it is not enough That is a meer Illusion it is certainly one to propose to make a Woman write who never ought to have written and who is condemn'd to perpetual Silence He ought to clear himself before the Publick and not to make use of a vain pretext to excuse himself of it 10. He is so deeply engaged in defending the Doctrine of that Woman that he not only owns her to be his Friend but also that all his Correspondence and Intimacy with her was only grounded upon the Sprituality she professed 11. He is I say to this very day so wedded to M. Guyon's Book tho' condemned by so many Censures that he affects to excuse the Errors thereof as a Mystick Language and as Exagerations which he offers to maintain by those of some Mystick Divines Nay even of some Fathers without considering that what we reprove in that Woman is not only some Exagerations which may happen innocently but also that she has sur passed in her Principles all the Mystical Divines true or false nay has out-done the Book of Molinus himself 12. Yet once more he remains so closely wedded to those ill Books that he had declared just now in his Memorie that he will continue silent upon that Subject to the last He is indeed silent to Extremity seeing that to this very day notwithstanding the danger he is in for endeavouring to excuse those Books a clear Condemnation thereof cannot be extorted from him 13. In order to conclude his Observations upon the plain matters of Fact we must further observe the prodigious difference betwixt what was really acted between us on the signing the Articles and what is related thereof by M. de Cambray If I say that he offer'd to subscribe all that very moment without examining any thing out of an entire and perfect Obedience I should only repeat what is to be seen in all his Letters it is he that taught us it is he that laid upon us the Condition of the Signature I was a severe morose Man and must be earnestly press'd by M. de Paris then M. de Chaalons in order to bring me to the Sentiments of M. de Cambray I never refused to be taught by any of the lowest order of the Church and much less by great Prelates But as for this time and this Mattèr I do repeat it and God knows that there never was the least Controversie between M. de Chaalons and me we drew up the Articles with one Voice without any thing like a Dispute and we unanimously reject the subtle Interpretations of the Archbishop of Cambray which tended to render all our Resolutions useless 14. As for the matter of Doctrine says he I did not cease to write and to hearken to those approved by the Church To what purpose is this Discourse the Question was about understanding them right What is it that M. de Cambray submitted to our Judgment if it was not the Interpretation he gave to them but now 't is quite another thing It is he that teaches us the Tradition let us give Glory to God if it be so but was it we that desired Arbitrators of our Doctrine who desired only a Decision to submit our selves thereto without reserving to our selves the least Reply who so earnestly pressed that they would take us at our Word upon that Offer and that they would try our Compliance what is there happen'd since the
makes wonderful Arguments upon his Conduct Is it that I was meek and fearful when I signed the thirty four Propositions they may judge of that by my present Resolution Is it that I have refused out of Self-conceit and a Factious Spirit to approve the Book of M. de Meaux they may judge of that by my readiness to Sign the thirty four Propositions To what purpose are his Arguments when Matters of Fact speak Those Matters of Fact shew a Rule and a more simple and natural way to judge of his Change of Conduct It is in a word to be Arch-bishop or not to observe Measures before his being made so and to keep none when the Business is consummated 23. He Values himself much upon Readiness to suffer M. Guyon to be condemned confined fined and loaden with Reproaches without saying so much as one word to justifie her to excuse her or to sweeten her Condition We must not yet argue too much on this Point It is naturally and plainly thus that M. Guyon by her ill Doctrine and her rash Conduct for it was not then throughly div'd into was become so ridiculous and odious that the Prudence and Precaution of the Abbot de Fenelon even since he was made Arch-bishop of Cambray did not permit him to expose himself in vain What do I say to expose himself to lose his good Name utterly by upholding her and that there was no other way for one that would defend her but to take indirect Methods 24. It is what appears to us in all his Writings that he had secretly undertook to defend her Thus that he defends her to this very day in maintaining the Book of the Maximes of the Saints He lays down now as he did then all the Principles he can to uphold her If by his Knowledge he covers her Doctrine if he mittigates it in some places that way of Teaching it is so much the more dangerous In fine we could not excuse him then but by his extream Submission the Proof whereof we have been constrained to give by his own Letters and we had not lost those Hopes of him but by the Publication of his Book of which we must now speak SECTION VI. Of the History of the Book 1. THat Book that ought to have been so well Concerted with my Lord of Paris and M. Tronson As for me I was one to whom he would no more hearken That Book I say wherein he had engaged himself as has been said not to put any thing but what was Corrected and approved by them appeared at last on a sudden in February 1697. without the least Mark of any such Approbation The Arch-bishop of Paris has explain'd himself to the Arch-bishop of Cambray how that Book appeared against his Advice and against the formal Word M. de Cambray had given him As for me who restrict my self wholly to what is publick on that Head I shall only Observe that not to find the Arch-bishop of Paris's Approbation at the Head of that Book is the same in my Opinion as the Refusal of it seeing that according to the Obligations M. de Cambray had taken upon him he ought to have demanded it Let us not then any more speak of mine which was no less necessary seeing I was one of the two Prelates whose Principles he promised to explain We must not forget that Authentick Promise in the Advertisement of M. de Cambray There was publish'd a Book that was to decide such Nice Matters to distinguish so exactly betwixt the true and the false to take away all Equivocations and to reduce the Expressions to the utmost rigour of the Theological Language and by that means to serve as a Rule to all Spirituality We saw I say that Book appear without any Approbation not so much as of those from whom it was most Necessary and whose Approbation he had promised to take 2. It is in vain to Answer that M. de Cambray had 't is true promised to speak nothing but what M. de Paris should approve of but not to take his Approbation in Writing for 't is not the Custom to prove an Approbation by a Chimerical Matter of Fact It must be shewed in Writing and Signed especially when he of whom he takes it is concerned in the Case as the Arch-bishop of Paris was manifestly so in the New Book seeing he promised in the Preface of his Book that he would explain his Doctrine 3. So M. de Cambray ventured at He that chose rather to dye than to present the Publick with so scandalous a Scene as to contradict me exposes himself likewise to contradict the Arch-bishop of Paris and to set the whole Church in a Combustion He had rather indeed expose himself and did it accordingly than with his Friends with his Fellow-Bishops not to say with them he had Chosen for Arbitrators of his Doctrine whilst on our part we offered to Concert all things with him and did so accordingly and put our Compositions into his Hands He has broke all Union out of an eager desire to give Laws to the Church and to furnish Excuse to M. Guyon nor can he endure to be told that he alone is the Cause of Division among the Bishops and of the Scandal of Christendom 4. He would have it forgot how speedy and universal an Opposition was made to his Book The Town the Court the Sorbonne the Monasteries the Learned the Ignorant Men Women yea all Orders without exception shewed their Indignation not against the Proceedings for they were known but to few and indeed to no body throughly but against the boldness of such an ambitious decision against the refinedness of the Expressions the strangeness unprofitableness and the ambiguity of that unheard of Doctrine It was then that the Publick Noise convey'd to the Sacred Ears of the King what he had so carefully conceal'd He heard it from an hundred Persons that M. Guyon had met with a Protector in his Court in his Family one that waited upon the Princes his Children And with what Displeasure we may judge by the Piety and the Prudence of that great Prince We were the last that spoke of it every body knows the just Reproaches we underwent from the Mouth of so good a Master for having concealed from him what we knew with which you may be sure he charg'd our Consciences Yet M. de Cambray in such a general dissatisfaction only complained of us and when we were constrained to excuse our selves for having served him too much and that we must lastly begg Pardon for our Silence that hád saved him he made and contrived the most strange Accusations that could be against us 5. Did I alone raise up the Publick what my Cabal my Emissaries shall I dare to say so I can say it with Confidence and before the Sun the most simple of all Men I would say the most incapable of all Cunning and of all Dissimulation as one who never found Credit but
because I have always walk'd so as to obtain common Credit All of a sudden I have conceived the bold Design of ruining by my Credit alone the Arch-bishop of Cambray whom until then I had always been willing to save at my own Peril But that is nothing I alone have by imperceptible springs from a Corner of my Closet amongst my Papers and my Books stirr'd up the whole Court all Paris all Europe and Rome it self where the universal Astonishment not to say more was carried as fast as the Publick News could convey it What the most credited and most absolute Potentates could not perform and care not undertake viz. to make Men concur as it were in an instant in the same thoughts I alone have done it without stiring from my Closet 6. Yet I wrote nothing my Book that was finishing and printing when that of M. de Cambray appeared stay'd three Weeks longer in the Press and when I published it they sound therein 't is true Principles contrary to those of the Maxims of the Saints it could not be otherwise seeing we took such different ways and that I designed only to establish the Articles that M. de Cambray had a Mind to elude but not one Word against that Prelate 7. I shall say nothing of my Book but one well known and certain Matter of Fact It passed without any seeming Contradiction I had no Advantage of it I therein taught the Doctrine of the Catholick Church the Approbation of M. de Paris and that of M. de Cambray did add thereunto that Authority which the Holy Concurrence of Bishops gives naturally in Matters of Faith The Pope himself did me the Honour to sènd me a Letter upon the Book I had laid at his Sacred Feet and was pleased to express himself in brief that my Volume had much encreased the good Will he entertain'd for me That brief Letter is publish'd in my Second Edition It appears also in the Letter to M. de Cambray whether there be a Word of his Book That difference regards not my Person It is an Advantage from the Doctrine I taught which is known all over the Earth and which is authorized and always favoured by the Chair of St. Peter 8. Affairs seemed afterwards to be somewhat embroil'd It is the ordinary Conduct of God against Errors There happens at the very first Appearance of 'em an illustrious Declaration of the Faith It is as the first stroke of the Ancient Tradition that repulses the Novelties they design to introduce A little afterwards a second Time follow'd which I call the time of Temptation the Cabals the Factions began to stir Passion and Interest divides the World Great Bodies great Potentates stir themselves Eloquence dazzles the simple the Dialecticks lay Snares for them Extravagant Metaphy sicks carries the Minds of Men into unknown Countries many know no more what to believe and hold all in Indifference without Understanding or Distinction they embrace their Party meerly out of Humour There 's the Times I call Times of Temptation if they will Times of Darkness we must wait in Faith for the last Time when Truth shall triumph and get the victory 9. The first thing that appeared upon opening the Book of M. de Cambray was a manifest affectation to excuse the Mysticks newly condemned by cutting them off once twice and thrice from the List of the false Spiritualists Here we may discover him that had promised to keep silence to the last upon the Account of M. Guyon We have shewed in another place that the short Method of that Woman was nothing else but a more express Explication of Molinos's Guide and especially as to indifference about Salvation and that they had besides affected to transcribe into that small Book the same Passages Molinos relyes upon in his Guide among others a Letter of Father Falconi which has been censur'd at Rome So that to save Madam Guyon they must save Molinos and for this reason M. de Cambray spared him in the Maxims of the Saints It is true that he durst not forbear condemning expresly that Heresrarcha in his Letter to the Pope But he spoke therein only of 68 Propositions of that Wretch and affected to keep silence as to the Guide which is the Original of the New Quietism and of the short Method As for this last Book very far from condemning it he excused it in the same Letter by comprising his Author among the Mysticks Who says he carrying the Mystery of the Faith in a pure Conscience had favoured the Error by an excess of affectionate Piety for want of precaution the choice of terms and through a pardonable Ignorance of the Principles of the Divinity He adds that this was the Subject of the Zeal of some Bishops and of the 34 Propositions altho' those Propositions and Censures had no regard to any but to M. Guyon and Molinos There 's the pretended Exagerations the pretended Equivocations and in one Word the pretended Mystical Language which is plainly to be seen he prepared as a Refuge to that Woman and he presented that Excuse to the Pope himself to draw his Advantages from it if he would have received it 10. Here we may see the same Spirit of Indulgence for the short Method and M. Guyon's other Books when speaking of the Censures of some Bishops against certain little Books of which he durst not hold his Peace altogether before the Pope he reduces the same Censures to some places which taken in the sence that naturally offers at first deserve to be condemned He would seem thereby to condemn them if we remember'd not the particular sense he would have to be found in the same Books notwithstanding their proper Words and judges them to be condemnable only in a rigorous sence which he assures us never came into the Mind of their Author by which it is but too plain he reserved to himself the Liberty of excusing them by this particular sense he pretends to find in the Book notwithstanding the Words of the Book it self 11. In the mean while how little soever he may have said of it he is so afraid we should believe that he hath pass'd a Sentence of Condemnation upon the Books of M. Guyon by so speaking in his Letter to the Pope of the Bishops that have censured her that he explains it in his Answer to the Declaration where he says that he does not relye at all upon their Censures wherein he never had any part neither directly nor indirectly Words chosen on purpose to shew that he was very far from approving them 12. What he answers upon the affected Omission of Molinos and of M. Guyon is no less estrange Do they pretend says he seriously that I would defend or excuse Molinos when in all my Books I detest all the Errors of the 68 Propositions that occasion'd him to be condemned Yes without doubt they seriously pretend it seeing that these very Words confirm the perpetual affectation of suppressing the
had a mind the Latin Version of his Book He altered it after a strange manner in the translating it For almost in every place where in the Book the word proper Interest Commodum proprium is found the Translator has inserted the word desire and mercenary appetite appetitionis mercenariae But our own Interest is not a desire Our own Interest is manifestly an Object without and not an Affection within nor an inward Principle of action All the Book is therefore altered by this Change It is a vain Excuse for M. de Cambray to say that he thus understood it seeing that in a Version one must simply translate the words and not insert any gloss 6. He has also inserted every where the term of mercenary without ever having defined it and that he might have room to insinuate in the Book whatsoever he had a mind to by a double Sense that reigns all over it 7. In the same Latin Version the word motive is translated by that of inward affection appetitus interior against the natural signification of that word which is that we ought to follow in a faithful Translation It was nevertheless this Version that the Archbishop of Cambray besought the Pope he would be pleased to advert to in order to judge of his Book So that he would be judged upon a false Translation He added thereto Latin Notes which did no less disagree from his Book and this he proposed to shift off the Examination of the French Book by Explications not only added to his Book but also disagreeing from it 8. They that have neither seen that Version nor those Notes may judge of it by his Pastoral Instruction It has been shewed by so demonstrative Proofs how little that Instruction is conformable with the Book that there is none but M. de Cambray who dares deny it So much are his Explications visibly forced But that which proves the uncertainty of those Explications is this that their Author seems to be so little satisfied with it himself that he cannot cease to give New Senses to his Pastoral Instruction He had observed therein as has been demonstrated in my Preface That his Natural Love was not confin'd to himself but that it tended to God as to the Supream Good That also those who are imperfect who acted likewise by that Love desired the same Objects and that the difference was not on the part of the Object but on the part of the Affection wherewith the Will desires it But he perceiv'd the Inconvenience of that Doctrine and in the Letters he directed to me he will not there have it that his Natural Love is a Natural Love of God in it self nor any thing else but the Natural Love of a Created Gift which is the formal blessedness 9. But in that he mistakes still we must not believe that because it is a Created Gift the formal Blessedness that is to say the enjoying of God can be desired naturally because that Created Gift is supernatural and the Love of it is inspired by Grace only as the Love of God so that the Reason that obliged him to correct himself does as strongly militate against his Correction as against his first Discourse 10. I bring only this Example tho' there are a great many others of that Nature because it is sufficient to let us see by a sensible Proof that to engage in the Explications of M. de Cambray was to enter into endless Turnings and Windings seeing he adds some new Strokes to them continually 11. Here 's nevertheless another Proof of it the Archbishop of Cambray has publish'd at Rome two Editions of his Answer to the Declaration of three Bishops The one in 1697. without any Name either of Printer or of Town The other is in 1698. at Bussels by Eugen Henry Frix Wherein the Additions or Restrictions are enough to fill 5 or 6 Pages and when he presented it at Rome he desired to have the other again tho' given by his Order which shews that he would have cover'd his Changeableness and yet he wonders that we should not join with him in such Variable Explications 12. One weighty Reason that shews the Inconvenience of joyning with them is that those Explications are often-times new Errors I shall bring only one Example but a very clear one M. de Cambray does not know how to distinguish his Love of the fourth degree from the fifth nor how to preserve to this last the Pre-eminence he would give it seeing that the fourth Love as well as the fifth Seeks God for the Love of himself and prefers him to every thing without Exception carrying also the Perfection and the Purity so far as Not to seek its own Happiness but with relation to God which is so pure as 't is impossible for one to go beyond it or to show less regard for our own Interest 13. I speak of these things only in short because they are enough explain'd elsewhere and cannot be always repeated M. de Cambray being perplex'd with this Remark which overthrows his whole System answers that the Love of the fourth degree tho' it be justifying observe that Word refers truly all things unto God but habitually and not actually as the fifth as says he the Act of Venial Sin is referred unto God according to St. Thomas habitually and not actually 14. This Answer is hitherto a stranger to the Schools and contains two Evident Errors The first is that he makes justifying Love relate unto God in the same manner as the Act of the Venial Sin does The second is to make the Act of Venial Sin it self habitually relate unto God which no Body ever did before M. de Cambray 15. The Error is enormous for if the Act of Venial Sin is habitually referred unto God it follows thence that one may commit it for the sake of God which takes away all the Malice of Venial Sin One may then well say with St. Thomas that Venial Sin hinders not neither the Man nor the Humane Act indefinitely from being referr'd unto God as the last End but that the Act it self of Venial Sin wherein is found that which we call Disorder Inordinatio should be referred habitually unto God it is against the Nature of all Sin and by consequence of Venial Sin 16. The Rule which M. de Cambray gives here is no less Erroneous The Rule is that Acts which have no relation at all to the last End and which are not referred unto God at least habitually are mortal Sins but thence it follows in the first Place that all Sins are mortal seeing that no sin can in any ways be referred unto God And Secondly As M. de Paris has observ'd it that all the Acts of the Pagans are mortal sins seeing that which hinders the Venial Sin from breaking in the just that commits it the Relation at least habitual unto God is the Habit of Charity abiding in their Soul Whence by a contrary Reason it follows that a Pagan
Every Bishop ought to give an Account in Convenient time of what the Disposition of the Divine Providence has put in his Hand Therefore I have been constrained to explain that the Arch-bishop of Cambray a Man of that Dignity is fallen into that unhappy Mystery and has made himself the Defender tho' by indirect ways of that Woman and her Books 2. He will not say that he knew not that prodigious and non-sensical Communication of Graces nor so many pretended Prophecies nor the pretended apostolical Mission of that Woman when he has suffer'd her according to his own Confession to be esteemed by so many great Persons who put a Confidence in him as to Matters of Conscience He had then suffer'd a Woman to be esteemed who Prophesied according to the Delusions of her Heart His great Intimacy with that Woman was grounded upon her Spirituality and this was the only Bond of their Correspondence This is what we have seen writ with his own Hand after which we have no reason to be amazed at his having undertaken the Defence of her Books 3. It was to defend them that he wrote so many Memoirs before those that were chosen Arbitrators nor is it necessary for me to represent the long Extracts of 'em I have yet by me seeing the substance of 'em is to be found in the Book of the Maxims of the Saints 4. That he might have a Pretext for defending those pernicious Books the Text whereof he himself thought could not be maintained he must have recourse to a hidden sense which that Woman has discover'd to him he must say that he has explained those Books better than the Books explained themselves the Sense that naturally offers is not the true Sese It is but a rigorous Sense which he assures us she never thought on so that to understand them well we must read the thoughts of their Author we must guess what is known to M. of Cambray only and judge of Words by Words by Sentiments and not of Sentiments by Words The most non-sensical in the Books of that Woman is a Mystical Language for which the Prelate is our Security that her Errors are meer Equivocations her Excesses are innocent Exagerations like unto those of the Fathers and of approved Mysticks 5. These are the Thoughts of this great Prelate touching the Books of M. Guyon after having if we may beleive him examin'd them unto the utmost rigor this is what he has writ with his own hand some time before the publishing of his Book and after so many Censures we have not for all that been able to draw from him a real Condemnation of those Evil Books On the contrary it was to save them that he spared the Guide of Molinos which is the Original of them 6. Yet notwithstanding all the Mittigations in the Book of the Maxims of the Saints we may still find therein M. Guyon and Molinos too weakly dignified not to be known and if I say further that the Work of an Ignorant and Enthusiastical Woman and that of M. de Cambray have manifestly one and the same Design I shall say no more after all but what appears of it self 7. I shall not say it but after having tried to the utmost what Meekness and Charity could do we us'd no Tricks as to the Submission of M. Guyon We admitted them with a well-meaning mind I shall make use of this Word and presuming always on her Sincerity and Obedience we consulted the Honour of her Name of her Family of her Friends and of her Person as much as was possible nothing has been omitted to convert her and nothing was censured but her Errors and ill Books 8. As for the Arch-bishop of Cambray we have but too well justified our selves by the undeniable matters of Fact contain'd in this Relation as to my own particular I am justify'd more than I wish I were But in order to confute all the unjust Reproaches of that Prelate we were under a Necessity not only to discover part of the matter of Fact but to have the whole as far as the Source By which if I may say so it appears from the beginning that we have endeavoured to follow the motions of that Meek and Patient Charity which neither suspects nor thinks any evil Our Silence was insuperable till M. de Cambray declared himself by his Book Nay we had Patience to the utmost so that notwithstanding his obstinate Refusal of all Conference we did not declare our selves 'till the Extremity Where will he fix the Jealousie he accuses us of without Proof and if we must clear our selves of so mean a Passion what were we jealous of in the New Book of that Arch-bishop Did we envy him the Honour of defending and setting forth M. Guyon and Molinos with fine Colours Did we bear an Envy to the Style of an ambiguous Book or to the Credit it gave to its Author whose Glory on the contrary was thereby buried I am ashamed for the Friends of M. de Cambray who make Profession of Piety and yet have without any ground published every where and even as far as Rome that some private Interest has set me at Work How strong soever the Reasons be which I could produce in my Defence God puts no other Answer into my Heart but that the Defenders of the Truth as they ought to be free from all self-interest they ought no less to be above the fear of that Reproach to be accounted self-interested Persons However I am not against their believing that Interest has provok'd me against that Book if so be that there is nothing worthy of Reproof in its Doctrine nor any thing that may be favourable to the Woman whose Delusions must be made manifest God has permitted that against my Will they should put into my Hands those Books that are Evidences of it God was willing that the Church should in the Person of a Bishop a living Witness of that Prodigy of Error It is only invincible Necessity obliges me to discover it when they continue so wilfully blind in their Error as to force me to declare all When not being satisfied to triumph they will needs insult When God on the other hand discovers so many things that were kept secret I take great care not to impute to M. de Cambray any other Design but that which he has discovered by his Hand-writing by his Book by his Answers and by several undeniable matters of Fact This is enough and too much that he should be so open a Protector of a Woman that prophesies and who proposes to her self the seducing of the whole Universe If they say this is too hard against a Woman whose Errors seem to be the effect of madness I will grant it if that madness be not a pure Fanaticism and if the Spirit of Seducing did not work in that Woman and if this Priscilla has not met her Montanus to defend her 9. If in the mean time the Weak are scandalized
if the Libertines triumph if they say without enquiring into the Source of the mischief that the Quarrels of Bishops are implacable It is true if it be understood that they are really points of revealed Doctrine This is the Proof of the Truth of our Religion and of the Divine Revelation which guides us that Questions upon matters of Faith are never to be accomodated We can suffer every thing but cannot endure any Evasions or Shifts how little soever upon the Principles of Religion If those Disputes be of no consequence as Men of the World would have it we must say with Gallio Proconsul of Achaia which was the highest Dignity of the Roman Empire in her Provinces O Jews if the thing in question was some Injustice or some ill action or some business of importance I should think my self obliged to hear you Patiently But this regards only to some Points of your Doctrine and Disputes of Words and touching your Law Decide your Differences among your selves as well as you can As tho' he said Fight amongst your selves about this Matter as long as ye please I won't be the Judge of it And in effect the Jews beat Sostheneo even before the Tribunal without Gallio's taking the least Notice of it This is a Description of the Politick World and of worldly Men upon Disputes of Religion which holding as of no consequence they think it enough to say that the Heat of the Bishops is too great But a thing very different in all respects from Gallio if a great King full of Piety won't become the Judge of those Matters it is not out of Contempt it is out of respect for the Church to whom God has given the Right to judge of it Yet what is there New here and which hath not been always practised by his august Predecessors and all Christian Princes to protect the Bishops who walk in a beaten Path and according to the Solid and ancient Rule 10. We wish and we hope speedily to see the Archbishop of Cambray acknowledge at least the Unprofitableness of his Speculations It did not become him the Title he bears the part he acted in the World nor his Reputation and his Wit to defend the Books and the Doctrine of a Woman of that sort As for the Interpretation he has invented let him remember of his having agreed that he finds none of them in the Scripture He quotes not one passage of them for his New Doctrine He Names the Fathers and some other Clergy-men whom he endeavours to draw after him by Consequence but wherein he finds neither her absolute Sacrifice nor her simple Acquiescency nor her Contemplation from whence Jesus Christ is absent by Estate nor her extraordinary Temptations that she must yield to nor her actual Grace which makes us to know the Will of good Pleasure on all Occasions and Events nor her natural Charity which is not the Theological Virtue nor her Concupiscence which without being Virtuous is the root of all Vices nor her pure Concupiscence which is tho' Sacrilegious the Preparation to Justice nor her dangerous Separation of the two parts of the Soul after the example of Jesus Christ involuntarily troubled â—oâ— her unhappy return to that involuntary trouble nor her Natural Love which he reforms every day instead of rejecting it wholly once for all as equally useless and dangerous in the use he makes of it nor her other Propositions which we have mentioned they are the fruit of vain Logick of extravagant Metaphysicks and of a vain Philosophy which St. Paul has condemned We hear every day his best Friends bewailing him that he should have shewed his Learning and exercised his Eloquence upon Subjects of no Solidity at all Does he not see with his Abstractions he is so far from inspiring the Love of God into Men that he does but dry up their Hearts by weakning the Motives capahle of softning or enflaming them The vain Subtleties wherewith he dazles the World have alwayes been the Subject of the Churches groans I will not enumerate to him all such as have been deceived by their fine Curious Wit I shall Name him only one in the Ninth Age viz. one John Scot born at Aire whom the Saints of his time upbraided tho' 't is true in another Subject with vain Philosophy wherein he alledged that Religion and Piety consisted It was by reason of this that the Fathers of the Council of Valence said that in those unhappy times he accumulated their Labours he and his followers in proposing frivolous Questions ineptas questiunculas in authorizing empty Visions aniles Fabulas in refining upon Spirituality and to speak with those Fathers it composing high relish'd Devotions which render'd the Purity of the Faith loath some Pultes puritati â—idei nau seam inferentes They ought to have taken Care not to add to the Groans of the Church by their Superfluity seeing she had already too many other things to deplore Superfluis coeâ—um pie doâ—entium geâ—â—eâ—â—ium non onerer We do exhort M. de Cambray to employ his Eloquen Pen and his infruitful Wit upon Subjects more becoming him Let him prevent 't is not yet past time the Judgment of the Church The Church of Rome Loves to bâ— prevented in this manner and seeing she is always govern'd in the Sentences she pronounces by Tradition one may in a certain Sence be said to hear her before she speaks FINIS * Max. Art 2. faux p. 31 32. Art 12. faux