married persons he speaks also in favour of those who would marry 4 Liberatur puella nubere volens si ex continuato jejâ—nio quadragesimae speclositatem faciel notabiliter amitteret Tambur lib 4â— decal e. 5. sect 7. num 45. A young Maid saith he that would marry if by Fasting continually all the Lent she notably blemish her beauty is exempt from Fasting Emanuel Sa saith also in the same place 5 Dispensandi causa justa est magna in jejunando difficultas â—a verbo jejunium n. 10. pag. 338. That one may be justly excused from Fasting when he cannot do it without great trouble As if Fasting were not in it self troublesom and were not instituted to cause pain to subdue and mortifie the flesh being an action of Penance which brings along with it pain and difficulty besides they who have most pain in and most opposition unto Fasting have commonly more need thereof than others and their trouble is oftentimes more in their minds than in their bodies and comes rather from effeminateness and daintiness than want of strength Escobar saith the same thing and brings the same reasons with Bauny and Sa for dispensing with Fasting and thereupon proposes this question 6 Quid de laborante ob malum finem ut libidinis v. c Non potest jejunlum solvere ut vires colligat ad crimen perpetrandum sed potest ad vires reparandas laffitudini jejunio soluto occurrere Escobar tract 1. exam 13. cap. 2. num 23. pag. 204. Tambur lib. 4. decal cap. 5. sect 7. num 32. What must be said of him who toils to an ill purpose as in debauchery with women His reason is that he cannot break his Fast that he may be abler to commit that crime but if he have committed it he may break it to recover his strength and for fear of tiring and enfeebling himself yet more If he had not fallen into debauchery he had been obliged to fast so that the penance for his crime shall be a dispensation from Fasting Tambourin saith that he willingly admits this opinion as certain Filliutius proposes in a manner the same difficulty supposing that some one or other demands of him 1 Dices an qui malo fine laboraret ut ad aliquem occidendum vel ad insequendam amicam vel quid simile tenetetur ad jejunium Whether he who labours in some wicked design as to kill a man or in pursuing a woman whom be would abuse or in doing some such like thing be obliged to fast He answers 2 Respondeo talem peccaturum quidem ex ma o fine at secuta fatigatione excusaretur à jejunio Filliutius supra num 123. pag. 289. That such a person would sin indeed because of the wicked design he hath but that having toiled and wearied himself in the execution thereof he is to be excused from Fasting He adds that there are some who are of the same opinion with him but upon this condition 3 Nisi ficret in fraudem jejunii That this be not done with an express intention to elude the Commandment of Fasting But he finds them too rigorous and taking part with others who are more favourable to these persons tired with debauchery and overwhelmed with crimes he adds 4 Sed melius alii culpam quidem esse in apponenda causa fractionis jejunii at ea posita excusati à jejunio Ibid. That there are others who say with better reason that these persons have done ill to reduce then selves to that inability to fast but that having done it they are exempt from Fasting 5 Quid si in jejunii frauden sese nimium fatigasset Escobar tract 1. exam 13. num 45. pag. 209. Escobar puts the same question supposing that some person had given himself unto debaucheries till he is tired with a design to deliver himself from the obligation of Fasting And knowing well Filliutius's answer though he disapproves it not yet he finds it so infamous and shameful that to spare the reputation of his Brother he cites it without naming him 6 Adhuc liberatur à docto There is one learned man saith he who dispenses with Fasting in this case If Dispensations be favours as all agree they are without doubt a Murderer or a Rake-hell deserves well of the Jesuits that they should grant or rather that they should offer it him for fear he should not dare to demand it of them when he cannot observe the Fast because of his debauches If Dispensations ought not to be given but only to those who have just cause to demand them according as the Laws of the Church ordain and the Bishops and Popes practise never granting any but upon reasons that are alledged to them we must say according to these Casuists that an honester and lawfuller reason to demand a Dispensation for Fasting cannot be alledged than that which is grounded on these two horrible crimes And if sincerity and honest meaning be required also much more for the just obtaining of a Dispensation and to the right usage of it there is no doubt but it is to be found altogether in him who being resolved not to fast and seeking out some means to deceive the Church and to elude its Command sees no better pretence to exempt himself therefrom than to disâ—enable himself to observe it by tiring himself in the pursuit and execution of a murder adultery or other crime So that two horrible crimes joyned with contempt of the Church and a will not to obey its Command will be a just cause and sufficient motive to give him a Dispensation according to Filliutius words Qui malo fine laboraret ut ad aliquem occidendum aut insequendam amicam vel ad simile quid secuta defatigatione excusaretur à jejunio though the design of this man were to deride the Church deceive it and elude its Command Etsi fieret in fraudem After this all pretences which may be taken up to dispense with a Fast be they most unjust may appear reasonable and we shall not find even that so strange which this Jesuit saith also 6 Papâ—…n posse dispensare quemcunque etiam per totam vitam etiam sine causa Ibid. n. 126. p. 290. That the Pope may dispense with all sorts of persons for Fasting though it were for their whole lives and even without any cause Tambourin saith the same thing in a more odious manner against the Church and Pope 7 Sufficit ad dispensandum quia Papa vult se benignum a licui bene merito ostendere Tambur lib. 4. decal c. 5. sect 7. num 53. It suffices saith he to the Pope for to dispense with Fasting that he hath a design to shew his kindness towards some person who hath obliged him If it be kindness to dispense with Fasting commanded by the Church it is rigour contrary to the affection and humanity of the Church to command it And this is
true piety and true vertue and the eternal Salvation of Souls and not the appearances and shadows of falshood and hypocrisie He repeats the same thing afterwards and he saith it also more clearly and strongly in these terms 2 Duplex est lex legislatrix potestas Ecclesiastick civilis Differunt inter se tum ratione originis quia Ecclesiastica potestas proxime immediate à Deo instituta est civilis vero ab hominibus provenit tum ratione objecti finis quia Ecclesiastica versatur peâ— se directe â—rga res spirituales ad salutem vitam aeternam ordinatas sicut constat ex verbis Christi Matth. 16. Tibi dabo claves regni coelorum Joan. 21. Pasce oves meas ex Apostolo Paulo cap. 2. Act. Posuit nos Spiritus Sanctus Episcopos regere Ecclesiam Dei quam acquisivit sanguine suo Ibid. cap. 6. num 1. pag. 53. There are two sorts of Laws and two sorts of Powers to make Laws Ecclesiastick and Civil They are different as well in their original because the Ecclesiastick Power is instituted immediately from God and the Civil Power comes immediately from men as in their objects and their ends because the Ecclesiastick Power regards properly and directly spiritual things which conduct Souls unto Salvation and eternal life as those words of our Saviour in Matth. 16. do testifie I will give thee the keys of the Kingdom of Heaven and in S. John 21. Feed my lambs and those of S. Paul in Act. 20. The Holy Ghost hath established you Bishops to govern the Church of God which he hath purchased with his Blood He explicates the same truth yet more fully and discovers the principal foundation thereof pursuing his discourse and drawing this consequence from what he now said 3 Quare cum Christus sanguinem suum fuderit ut acquireret fundaret Ecclesiam sanctam ad vitam aeternam ordinatam idcirco etiam Pastores Episcopos el constituit qui ad cundem vitae aeâ—ernae finem Ecclesiam dirigerent gubernatent Civilis vero potestas per se ac directe temporalem tantum commoditatem ceu pacem spectat Ibid. Wherefore Jesus Christ having shed his Blood to purchase and found a Church which is holy and ordained to eternal life he hath also given it Pastors and Bishops to govern and conduct it to this very eternal life But Civil Power regards properly and directly wealth and peace temporal only Which shews clearly the difference which is betwixt Politick and Church power and betwixt the Laws of the one and the other For the Civil Power regards the outward order and civil tranquillity alone and prescribes none but outward and humane means to attain this end But the Church being established for procuring unto men eternal life inward and divine peace it ought to have power to ordain means and to give commands proportionate to that end whereunto we cannot attain but by actions of the Soul altogether spiritual and divine And for that cause it must needs be that its commands should be more internal than external spiritual than corporal divine than humane We need then no other proofs against the errours of Layman and his Brethren than his own confession which is more than sufficient to overturn all that they said before that we might satisfie the Commandments of the Church by actions of vain-glory lust avarice and Sacriledges That we may fulfil them without any will to fulfil them and even with an express will not to satisfie them and to despise them provided we do outwardly what is commanded For these actions thus done have no communication with the Salvation of Souls and eternal life and being rather formally opposite thereto they also have nothing common with the Commandments of the Church which ordains for its Children no other than means to attain unto eternal life and works which procure the Salvation of the Soul that is to say actions of vertue and charity sobriety penitence and obedience especially which is the Soul and Spirit of all other actions For to answer unto a truth so clear what Sanchez doth that the Church commands only a material obedience is to forget the respect due unto the Church and to oppose the light of reason as well as of Faith and the Gospel 1 Quod si objicias praecepra obligare ad â—bedientiam quae non adesse videtur ubi non adest intentio satisfaciendi praecepto Râ—spondeo non obligare ad obedientiam formalem sed materialem nempe ut fiâ—t quod praecipitur quamvis non fiat proprerea quod praecipitur Sanchez mor. qq lib. 1. cap. 13. num 9. pag. 63. But if you object saith this Jesuit that the Commandments oblige unto obedience and that it seems that he hath it not who hath no intent at all to satisfie the Commandment I answer that they oblige not to a formal but material obedience that is to do that which is commanded though it be not done for the reason it was commanded And if this Explication make you not to understand sufficiently what this material obedience is Layman will declare it unto you more perspicuously and will tell you that it is a corporal and purely external obedience maintaining that the Church demands no other and proving it by Seneca's Authority who was without doubt very intelligent in the Government of the Church and an excellent Judge of the Authority it hath received from Jesus Christ for conducting Souls unto eternal life 2 Convenienter videtur ut humana potestas fire jurisdictio solum se extendat ad actiones humanas quatenus in externam materiam transeunt ut signo aliquo produntur quod etiam Seneca notat lib. 3. de Beneficiis Etrat si quis puter servitutem in totum hominem descendere Pars enim melior excepta est Corpora obnoxia sunt adscripts dominis mens sui juris est Layman l. 1. tr 4. c 4. n. 5. pag 49. It seems saith Layman that it is reasonable that humane Power and Jurisdiction should not be extended farther than to humane actions which are discernable by their objects and some external sign Which Seneca also observes in 5. Book de Beneficiis It is an errour to believe that servitude extends it self over all that which is in man his best part is exempt from it The body only is subject to the will of a Master and depends on his power but his spirit is always independent and its own We must then believe according to the opinion of this Jesuit since he hath learned it of Seneca that the Church hath no power save over the bodies of Christians no more than Masters have over those of their slaves and Princes over their Subjects that Christ hath not subjected unto it the whole man but the least part of him which is his body and it hath no power over Souls which are free and independent in respect of it and in
and to indispose him towards that sickness whereof he dyed But nothing touched him more to the quick than the corruption which the Jesuits had introduced into the Morality of the Church He was a mortal enemy to their compliances and he could not bear with their presumption which bent them to consult no other in their Divinity than their own proper light He declared against their loosness in all the Ecclesiastick Conferences whereunto he was invited and he gave himself up particularly in the Sermons and Instructions which he made in the Churches to fortifie the Faithful against their pernicious Maxims His Discourses made so much deeper impression upon their Spirits because they were sustained by his own examples and the truths of Christianity were no less visible in his manners than they were intelligible in his words He handled all sorts of matters with such exactness and solidity as if he had employed all his life only in study of some one of them alone and it might be perceived that he studied in all his Discourses only to clear the understanding to touch hearts and heal diseases and not to puzzle the mind please the ears and flatter the diseased But the love which he had for the purity of Christian Morals was too great for to suffer him to rest so contented He believed that to heal well the mischiefs which the Jesuits had done the Church it was necessary to have a perfect knowledge thereof and to imitate Physitians who addict themselves to know the bottom of diseases before they apply themselves to any remedy He gave himself for this cause to read the Books of these Fathers and to extract out of them the principal Errours of which he hath composed this Book which we now publish but at length he could not but sink under so painful and afflicting a labour His patience found it self exhausted The grief he had to see the Morality of Jesus Christ so horribly disfigured seized his heart and cast him into such a languor as dryed him up by little and little and ravished him away from the Church after he had received with great resentments of Piety and Religion all the Sacraments at the hands of his upper Pastor I will not take in hand to give here an Idea of the design which this excellent Man hath had in this Work of the order which he hath observed of the reasons which he hath had to undertake it and of those in particular which have engaged him to cope with the Doctrine of the Jesuits because he hath himself given satisfaction in all these points in his Preface I shall only answer here to those who have wished that he had not discovered the Errours which are represented in this Work without refuting them by the true Principles of Christian Morality which are Scripture and Tradition They avow that this had been advantagious to the Church and it was the very design of the Author But this hinders not but that his labour although separated from the more large Refutation may have also its utility For they who are acquainted with the Affairs of the Church understand that it is no new thing simply to set down the Errours which the Corrupters of Faith and Manners have attempted to introduce into the Church without undertaking to combate them by long Reasoning and that S. Epiphanius as also S. Austin observed Historics narratione commemorans omnia nulla disputatione adversus falsitatem pro veritate decertans S. August de Hares hath only represented by way of History the pernicious Opinions of the greater part of Hereticks without taking in hand to refute them in particular rehearsing all things with an Historical Narration but not contending for the truth against falshood by any disputation I know well that there is cause to believe by that which S. Austin adds presently after that he had only an Abridgment of the Books of S. Epiphanius But I know also that if this Saint had seen them all entire he would still have discoursed after the same manner and that this Judgment may very justly be passed on them for that of eighty different Sects of which Epiphanius hath undertaken to report the Errours he only tracks the foot as I may say of them one by one and refutes in the manner of a Divine only four or five contenting himself in a few words and as it were on his way passing by them to shew the absurdity of the Conceits of those Hereticks and how far they were distanced from the truth See how he interprets himself in his Preface concerning the manner in which he had designed to handle these things In which truly this one thing we shall perform that we shall oppose against them as much as in us lies in a few words as it were an Antidote whereby we may expel their poysons and by Gods help may free any one who either wilfully or unawares happens to fall into these Heretical opinions as it were into the poyson of some Serpents In quo quidem hoc unum praestâ—bimus ut adversus illa quitquid in nobis situm erit paucis uno atque altero verbo velut antidotum apponamus quo illorum venens propulsemus secundum Deum quemlibet qui vel sponte vel invitus in haeretica illa dogmata velut serpentum virus inciderit si quidem velit ipse liberare possimus This is the same thing which the Author of this Book of Morals which is now made publick hath given us to see therein with a marvellous address and vivacity of Spirit For though he undertake not to refute these Errours of the Jesuits but only to discover them he does notwithstanding discover them without making their excesses to appear most plainly and the opposition also which they have to the truth and sound doctrine So that according to the progress by which we advance in reading this Book we find our selves insensibly convinced of the falsities of all the Maxims which are therein related and our minds filled with the opposite truths and our hearts piously animated against these so horrible corruptions and edified by the violence which we observe this Author hath done upon himself for to moderate his zeal and to keep himself back from refuting opinions so contrary to the common sense of the Faith For unto such evils deep sighs and groans are more agreeable than long discourses Cum talibuâ— malis magis prolixi gemitus fletus quam prolixi libri debeantur S. Aug. Epist 122. Indeed the arguings of the Jesuits which he relates and whereof they make use to authorize their monstrous opinions are so evidently contrary to the Principles and Maxims of the Gospel and to the light of Nature the abuse to which they put the words of Scripture and the Fathers is so visible and so gross and there needs so little discerning to see that they take them in a sense contrary to what they do indeed contain that these Authors
If amongst many passages which I commonly produce on the same Subject there be some which appear not clear enough there may be found in others that which seems to be wanting in them But I have reason to believe that there is no cause to reproach me herein for I have taken a particular care not only to speak things so as I understood them but also to enter as far as I could into the very thoughts of the Fathers whom I have alledged knowing that it is never lawful to wound Justice or Charity under a pretence of combating Errour and defending Truth and that Errour it self may not be assailed nor Truth defended by lying and disguisement I am so far from desiring to augment this evil or to exaggerate these things that I oftentimes abstain from speaking as I could without departing from my design They that have any love or knowledge of the Truth will easily perceive this my moderation and they will oftentimes find nothing else to reprove me for in many important points but that I have not spoken enough therein and that I give over many times where they would cry out to me that I ought to go on and follow my Subject to the utmost If there be any who find herein expressions which seem to them to be too vehement and far removed from that sweetness and moderation which they love I beseech them not to judge according to their disposition but according to the things whereof I speak The passion or the praeoccupation they may be under either for the pernicious Maxims which I represent or for the Authors or for the Defenders of them may be capable to perswade them that I ought to have spoken of them with so much respect and moderation as belongs to the most serious and holy things But the reason and the nature even of the things themselves may easily undeceive them if they consider that expressions ought to correspond with their subjects and that it would introduce a disproportion to represent those things which are ridiculous and contemptible as seriously as if they were not and that this were to give too much advantage to presumption and insolence which speaks proudly to make Errour triumph over Truth and to give it in some sort the victory to treat it otherwise than with such force and vigour as is capable to repress and humble it So it is that Truth would be defended and hath it self declared that it will one day revenge it self on them that have assailed it with scorn and obstinacy not only bruising their heads but also insulting over them that they may be covered with confusion So that I have some cause to fear in this point on the behalf of Truth that I have been rather too reserved than too free And it seems that they who have any love for it may complain of me that I have not defended it with force and ardour enough in an encounter where it hath been assaulted by a very extraordinary Conspiracy of persons who for their own interest sufficiently well known have endeavoured to blot out of the memory of the Faithful and Books of the Church the most pure and safe Maxims concerning the Regulation and Conduct of Christian life and Manners And I may perhaps have some trouble to defend my self from this reproach and to hinder that it be not believed That I have not defended the Cause of the Church and of Truth with the zeal which they deserved but that I have already declared that I have not at all undertaken properly to defend it or refute those who have assailed and hurt it so cruelly but to make appear only the Errours and the pernicious Maxims by which they have overturned all Discipline and all the Rules of Manners and Christian life even the most holy and best established upon the Scriptures and Books of the Saints and also by their Examples Hereunto I have limited and obliged my self in this Work It may be God will raise up some other who shall go on where I leave and will undertake to refute fully the Errours which I have discovered and to establish by the Principles of Faith and Tradition the Truths which I have only noted in my passage The manner in which this first Book shall be received and the profit which will come thereon may procure a disposition to receive also yet better another of greater importance and be a motive to engage God to stir up some other person to labour therein We are all in his hands our travels and our thoughts whereof the first and principal ought to be never in any thing to have other than his designs He knows that which he hath given me in this Work is no other than to perform some Service to his Church and my Neighbour I beseech him to bless it with success leaving it to his Providence to dispose of it according as he shall please and I do for the present accept with all respect and submission whatsoever he shall ordain thereof The Necessity and Utility of this Work IF the pernicious Maxims of the Jesuits Morality should for the present be presented no otherwise than in an extract without adding any thing thereto but what is found in their Authors the World is at this day so indifferent in things which respect their Salvation and Religion there would be found very few persons who would be touched therewith or who would take any pains to consider them But it is come to pass by the particular order of Divine Providence that he who hath enterprised to discover them some years ago hath exprest them in a manner so taking that hath attracted the whole World unto him to read them by the grace of his style and thereupon hath made them easily to appear odious and insupportable by their proper excesses and extravagancies This so happy beginning had hath success much more happy for mens minds being touched with a desire to know particularly things so important and so prejudicial to their Consciences and Salvation my Masters the Parochial Rectors of Rouen and Paris have in pursuit thereof published with a zeal worthy of their Charge many learned Writings which have given to all the World enough of instruction and light to conceive the distance and horrour they ought to keep towards that wicked Doctrine and the danger whereinto they put them who follow these Guides who pursue or practise them But as their design was only to make a speedy order against an evil which then did but begin to appear they believed that it was sufficient to advise their people thereof in general terms in notifying unto them some of the more pernicious propositions without extending them further to discover their principles consequences and unhappy effects as it had been easie for them to do and they thought that to strangle them in their birth it would have been sufficient only to expose them to the view of the whole World being in themselves so odious and monstrous
and to oppose themselves to those that teach them as the Shepherds obliged to resist the Wolves who would devour their stock Yet they omitted not to have recourse to the Authority of the Church and to address their complaints and requests to my Lords the Bishops and to the General Assembly of the Clergie of France in the year 1656. who seeing that it was not at all in their power at that time to do them justice did at least make it known to the whole Church that opportunity only was wanting unto them And for that cause ordained that the Instructions of S. Charles should be imprinted by the order of the Clergie with a circular Letter to all my Lords the Prelates which served to prejudge their opinions and to give as it were a commencement to the condemnation of all these Maxims in general expecting till some opportunity were offered to do it more solemnly The voice of these charitable Pastors was heard and faithfully followed by their sheep who by the submission they owed to them and through the confidence which they had in their honesty and sufficiency entred into an aversion against this new Doctrine as soon as it was declared unto them that it was contrary to the Doctrine of the Church and that of the holy Fathers It were also to be wished that this same voice which came from Heaven being Jesus Christ speaks in the Church by its Pastors had turned or at leastwise stayed the Authors of this Doctrine and had kept them in silence and that they had themselves also suppressed these strange opinions and pernicious Maxims against which they saw the whole World to rise with a general indignation and with a most just zeal But this did nothing but provoke them yet more so that instead of receiving Christian-like the charitable correction of these worthy Pastors of Souls they had the confidence to appear in publick to maintain so great Errours by Writings yet more wicked imitating those fierce beasts who issue in fury out of the Forests and Dens to defend their young when they are about to be taken from them My Masters the Parochial Rectors had by an extraordinary temperance and moderation suppressed the names of the Jesuits and not distinguished them from the other Casuists attacquing the Doctrine only without touching the persons of any particular Order But these good Fathers could neither lye hid nor keep silence and judged themselves unworthy of the favour which they had received upon this occasion And as if this Doctrine had been their own particularly they would needs declare themselves the Defenders of it as indeed they are the principal and even the first Authors thereof in many of its most important points They made for it an Apologie wherein so very far were they from disavowing and retracting those pernicious Maxims wherewith they were reproached that they did highly maintain them and to testifie that they never intended to recant them they have declared that in many matters wherein their excesses are most visible they can yet speak more and give yet more licence to their spirits An evil so publick and so obstinate cannot be healed nor stayed by simple words Which thing hath obliged my Masters the Parochial Rectors to renew their complaints and their instances to my Lords the Prelates Some of them have already worthily acquitted themselves in this their duty to the Church and People who depend on their charge And it is hoped that the zeal and charity of the rest will press them to give the same testimony unto the truth and that if some of them for some particular reasons cannot do it so solemnly as they desire yet they will not cease to condemn in their hearts and upon occasions which shall be offered this novel Doctrine and to keep those whom they can at a distance from it as a most pernicious Divinity After all this it was thought to be high time farther to discover this Doctrine and to represent it in the whole extent it hath in the Books of the Jesuits that the corruption and the venom of it might be better known It had been to little purpose to have done it sooner because that the excess and overthrow it hath given to all the true Rules of Morality and Christian piety are so great and so incredible that the world having yet never heard any thing like unto it would have been surprized at the novelty and impiety of the principal Maxims of these dreadful Morals so that many would have been troubled to believe it others would have been offended at it and many would have altogether neglected it and would not so much as have taken the pains only to have informed themselves so far as that they might not suffer themselves to be surprized therein The Jesuits themselves would not have failed to have broken out into complaints calumnies and impostures which are common with them in use against such as discover their secrets and the shame of their Divinity and they would have employed all their artifices and disguises to elude or obscure the most clear things wherewith they should have been reproached though they had been represented simply as they are expressed in their Books But yet notwithstanding that these pernicious Maxims had been confounded and decryed by my Masters the Parochial Rectors fulminated by the censures of the Bishops there is cause to hope that exposing them to the day will be useful to many of the Faithful and hereby will be seen more clearly the justice and necessity of the pursuits which the Parochial Rectors made for obtaining a censure of them the equity of the Judgment of the Prelates made in pursuance thereof and the obligation which all the Faithful have upon them to stiffle these Monsters of Errour and Impiety which multiply continually and prey upon the Church So that this will even contribute very much to redouble the submission and confidence which they ought to have towards their Pastors seeing from what mischiefs their vigilance and their zeal hath preserved them and with what prudence and wisdom they have conducted them in this affair having not discovered the greatness of the evil to them before as it may be said they had delivered them from it And it may also come to pass that the Authors and Defenders of these wicked Doctrines may themselves be surprized and have horrour when they see together in a sequence of Principles and Conclusions the opinions which they have maintained to this present Because it is very common for things good or evil which apart make no great impression upon the spirit surprize and touch it powerfully when as they are united and joyned together There is also cause to believe that many of those who have followed unto this present these novel Maxims of the Jesuits only because they did not perceive all the unhappy consequences and pernicious effects of them now coming to know them as this Book will give them means to do will relinquish them
he I believe with Henriquez that it were better for the Priest to make shew of putting the Hoast into the mouth of the sinner It behoves him to have a slight of hand to do this and he that knows to play this trick without being perceived may very well do others But what means is there to hinder him who is mocked in this sort and opens his mouth to take nothing that he should not perceive it and that he should not complain and not make any scandal for this is that which the Jesuits especially fear to discontent men and to give them cause of complaint Notwithstanding this Escobar assures us that he hath made use of this expedient many times and that it succeeded well with him n Quod non semel absque periculoscandali praesliti Which I have done saith he oftner than once without danger of scandal I stay not to examine this conduct I onely admire at the cunning and rarity thereof For surely there is nothing like it to be found in the Books of the Saints who have governed the Church unto our age though there wanted not sinners who in their view presented themselves to communicate unworthyly and they had at least as much zeal for the honor of Jesus Christ and for the Salvation of souls as the Jesuits and it may be said that Jesus Christ himself knew not of this secret since he made not use of it in giving Judas the communion But if this deceit hath been found out onely to hinder that Sacriledge might not be committed doth the sinner who is wholly resolved and ready to commit it in presenting himself to the communion cease to commit it before God when he receives that Hoast which he believed to be consecrated though it be not at all as Herod endeavouring to put to death the Son of God newly born committed so many murders of God as he made Infants to be killed with a design to involve our Lord in the universal massacre But although this sort of deceit were not criminal in it self yet it would not cease to be pernicious in the consequences thereof Where may we presume to finde fidelity among the Jesuits if we cannot be assured of it in the most Holy actions will they make us know by this that there is nothing of proof against their wit and subtilty and that there is nothing so Holy where their Divinity cannot find place for deceit Treachery II. POINT Of Infidelity in Promises and Oaths SECT I. Several ways of mocking God and Men without punishment and without Sin according to the Jesuits in promising that which they never intend to do and not doing that which they have promised although they are obliged thereto by Vow and by Oath GOd having brought the World out of nothing by his word and having established Religion in the world upon his promises men also have not associated themselves and do not preserve the union and peace either of states or Religion but by their faith which they give unto one another and by their promises which they make unto God Without the Word of God there would neither be World nor Religion and if men were not faithful to keep their words the Church and the World would soon become a desert and a confusion Cities would be without Government Kingdoms without Laws and civil and religious Corporations without discipline and for that cause there would be nothing but disorder division unjustice and treachery So that one may say in a sense most true that the world subsists not onely by the Word of God but also by that of men and that if God should withdraw his blessing from his Word the world would be reduced to nothing in the same manner if men were destitute of fidelity in theirs it would fal into ruine and desolation Hereby it may be judged what mischiefs and miseries they are capable to cause in the world who teach men to fail of their words and who study to furrish them continually with new inventions and new subtilties to bannish sincerity from their words and fidelity from their promises upon which is founded all the commerce and all the fellowship which they have one with an other in all sorts of professions All these inventions and all these subtilties of the Jesuits may be referred to equivotation in words and want of intention in promises the one is a means to say what one will without lying and the other an expedient to promise all things without being obliged Filliutius to authorize and facilitate all at once the practice of equivocations amongst many examples which he brings sets this down in the first place a Afferri solent exempla aliqua ut primo ejus qui promisit exterius absque intemione promittendi Si enim interrogetur an promiserit negare potest intelligendo se non promisisse promissione obligaute fic etiam jurare alioquin argeretur solvere quod non debet Filliutius tom 2. tract 25. n. 323. p. 161. They alledge saith he commonly some examples of equivocations as first of all of him that promises something outwardly without intention of promising For if one ask him if he have promised he may say no intending that he had not promised by any promise that obliged him and by consequence he may also swear for otherwise he should be constrained to pay that which he owes not He pretends that he owes not that which he hath promised and that he lyes not in forswearing it because in promising and in swearing he had no intention to promise or swear no more then to perform what he promiseth That is to say that because he had covered infidelity and perjury under a shameful disguise and hypocrisie this latter crime justifies the other two and he is innocent because he hath committed three sins at once of which every one apart had been sufficient alone to make him criminal If it be true that men are not obliged neither by their words nor oaths no more then by the Laws of God and Man which command them to keep both the one and the other but onely by the secret intention which they have in promising and swearing it is clear that we can never be assured of any person nor give any person any assurance by any protestations or oaths whatsoever Libertines and cheats may boldly couzen the whole world following these principles without injustice and they cannot be justly condemned to perform their words because they are obliged to nothing having had no intention to be obliged Sanchez hath found another means to disingage him who hath truly had an intention to promise saying that he should be dispensed with to retain that which he had promised provided that in promising he had onely a design to promise and not to perform that which he had promised See how he speaks b Teta difficultas eo pertinet quando jurans babet animum jurandi at nâ—…latenus juramento se obligandi an
Deiparae in which there will be found very little if all that be thrown out which he hath invented himself It had need to be copied out in a manner whole and entire to make appear all the ridiculous and extravagant things that it contains and all the excesses and errours into which he is fallen pursuing his own thoughts and imaginations having not taken so much care to given the Verigin true praises as to produce new and extraordinary which even in this do dishonour her and cannot be pleasing to her Because the praises which are to be given to Saints as well as the honour which we are to render unto God himself ought not to be founded on any thing but truth I will onely rehearse some of the most considerable places of this Author He maintains confidently that Saint Anne and Saint Joachim were sanctified from the wombs of their Mothers and that there is more reason to attribute to them this priviledge then to Jeremy and Saint John Baptist He confesses d Nullus est proâ—me in asseâ—tione hac sed neque contra me cum non sit hacterus disputata Peza in Eâ—ucidarioâ— 2. tr 8. c. 3. p. 547. that there are no persons that are for him or against him in this proposition because none have spoken of it before himself If there be no Author for him they are all against him and the silence of the Saints and all the Doctors that were before him is a manifest condemnation of his presumption and of his rashness in so declaring himself an innovator in an unheard of novelty in the Church in a matter of Religion Molina hath done the same thing where he hath gloried to have invented the middle knowledge in the matter of Grace and of Predestination with such insolence that he is not affraid to say that if it had been known in the first ages of the Church the heresie of the Pelagians possibly had never risen Maldonat who is one of the Commentators on Scripture whom they esteem doth often declare himself the Author of new sences which he gives the Word of God against the consent even of the Fathers many times in his books we meet such expressions as these e 〈◊〉 habere Antorem qui na sâ—ntret ..... â—ames qur quot ligisse me memini â—…oâ—…s sic explicâ—nt ego autem alâ—…er sentio Malden I would find some Author who was of this opinion or all Authors whom I remember to have read expound this text in this manner but I expound it otherwise Which is a manifest contempt of the Council of Trent which forbids to expound Scripture against the consent of the Fathers and an imitation of the language of Calvin and other Hereticks renouncing the tradition of the Holy Fathers and all the antiquity of the Church If Escobar could have condemned this confidence of his Fraternity he would have condemned them onely of venial sin f Novas opinio nes novas vestes exponere vâ—nialis tantùm culpâ— est Escob â—r 2. exam 2. n. 10. p. 291. Qaia ejusmodi inventione quis gestit aliorum laudem captare Ibid. To introduce saith he rovel opinions and new sorts of habits into the Church is onely a venial sin He hath cause to talk of new opinions as of new fashions of Garments for in the new Divinity of the Jesuits who hold all things probable there needs no more reason to quit an ancient opinion then to change the fashion of apparel and if there be any ill in it it is very small and that too must come from some peculiar circumstance as from vanity or ambition Though this censure of Escobar be very gentle Molina and Maldonat as more ancient and more considerable in the Society then he will not submit thereunto and Poza is so far from acknowledging that there is any ill in inventing new opinions that he had a design in his Book not to produce therein any other then the inventions and imaginations of his own mind and for this reason in the entrance and preface he makes an Apology for novelty in which he hath forgotten nothing that he believed might be of use to make it recommendable and to give it admission as well into the Church as into the World imploying for this purpose authority examples and reasons He rehearses many passages out of Seneca saying g Patet omaibus veritas noadum est occupata qui â—nâ—e nos fueruut non domini sed duces fuerunt multum ex illa futuris relictum est Seneca Ep. 33. Dum unusquisque mavult credere quam judicare numquam de vita judicatur semper creditur that truth is open exposed to all the World that none have yet taken possession thereof that they who were before us were our guides but we are not therefore their slaves that there remains yet enough for those who come after us that every one liking better to believe then judge they are always content to believe and never judge at all how they ought to live And a little after h Non alligo me ad aliquem ex Stoicis proceribus est mihi censendi jus Itaque aliquem jubebo sententiam dividere de beata vita I addict not my self to any one in particular of these great Stoical Philosophers I have a right to judge them and to give my advice upon them This is the cause why some times I follow the opinion of one and sometimes I change something in the judgement of another It is clear that these passages go to establish a right for reason above authority which had been tolerable in an Heathen who had no other guide but Reason and who speaks of questions and things which cannot be regulated but by Reason But a Christian a Monk a man who interposes himself to write in the Church in matters of Faith for the instruction and edification of the faithful to make use of the maximes and terms of a Pagan to ruine the obedience of Faith and the tradition which is one of its principal foundations staving off the Faithful from the submission which they owe to the Word of God and the authority of the Holy Fathers is a thing unsufferable in the Church of God this is almost to turn it Pagan and to give every one a liberty to opine in matters of Religion as the Heathen Philosophers did in matters of science and morality wherein they followed their senses onely and proper thoughts He alledges also some passages of Catholick Authors as that same of Tertullian i Dominus noster Christus veritatem se non consuetudinem nominavit Tertull. Our Lord Jesus Christ said that he was the truth and not the custom And this other of Lactantius k Sapicntiam sibi adimuut qui sine ullo judicio invent a majorum probant ab aliis pecudum more ducuntur Sed hoc cos fallit quod majorum nomine posite non putant fieri posse ut ipsi plus
reason and industry of the more prudent there appeared betwixt them so notable a difference that it seemed that it might be said that the former were not men in comparison of the latter So Celot speaks and pretends in the sequel of his discourse that d Quemadmodum in priscorum seculorum hominibus adeo fuit obrutus divinus igniâ— ment is rationis ut cum posteriorum aetaetum politis legantibus ingeniis comparati vix homines appareant Celot l. 5. c. 10. p. 314. as the Heavenly fire of reason had so little vigour amongst the men of the first ages of the world that comparing it with the beauty and politeness of the spirits of latter ages it was hard to believe that they were men In like manner Saint Anthony Saint Paul and the other Hermits who lived in the first ages of the Church compared with the Religious of this present cannot without difficulty passe for true Religious whereas we have cause to wish that these last might be set in comparison with the former and were all worthy to bear the name of their disciples and children In the mean time he is so firm and resolute in his opinion that he cannot so much as onely suffer that the examples of these ancient Fathers of the Monks should be alledged being not willing they should be otherwise considered then as children For see how he bespeaks his adversary e Nae â—u durus importunus qui ad exempla nascentis monachismi perpetuo provocas Ibid. p. 241. You are troublesom and importunate alledging unto us continually the examples of those who lived when the institution of Monks was but yet in its infancy Which he bears so aloft that he fears not to say in expresse terms f Meminerit interim hujusmodi interrogationibus antiquitatem sine periculo respectari nâ—n posse Ibid. That antiquity cannot be attended to without danger As if the opinions and the examples of the Holy Fathers and of the first Religious were not onely unprofitable but also dangerous and that it were more safe to raze them out of the memories of men then to regard and consider them But if there be danger to attend unto antiquity and consider those great Saints who lived in the first ages of the Church it is dangerous also to write and read their lives without doubt for fear that those who observe and read them should thereby become affected with them and imitate them it being manifest that they are not read nor written but on this design We must also condemn the whole Church who publickly celebrates and honors their memory and demands of God for her children grace to imitate them as she declares often in her office So that it cannot be dangerous to observe these ancient Fathers and first Religious and to follow their examples but onely for those who have introduced so many novelties both into their Doctrine and into their conduct that the sole view of antiquity from which they are so prodigiously departed suffices to convince and to confound them ARTICLE II. Of the Doctrine of Probability A Whole Book may be made of this Article which is the principal of this Extract as also the subject which is here handled is the most general and important of the Jesuits Divinity in which in a manner all things are probable as may be seen by Escobars six Volumes of Problematique Divinity which comes to passe not onely by necessity because they examine and regulate all things by their sense and by their reason in quitting the authority of Tradition which onely can quiet the spirit of man and give him some assurance and certainty in the knowledge of truths and particularly of those which respect Religion and manners but also by a particular design of the Society because desiring to govern all the World and not being able without having wherewith to content all sorts of persons there is no means more easie nor Doctrine more commodious for this then that of probability which gives liberty to say and do all that one will as it shall clearly appear in the prosecution of this Article where we will first represent the principal opinions and maximes of the Jesuits touching the Doctrine of probability and in consequence thereof the pernicious effects which it produceth in the Church and in the world which shall be the two principal points of this Article I. POINT The principal maximes of the Jesuits concerning probability THe Doctrine of probability taken out of the Jesuits Books consists particularly in these following points 1. That the Jesuits Divinity makes all things probable 2. That they pretend that an opinion is probable though it be held onely by one single Divine 3. That of two probable opinions we may choose that which is lesse probable and safe 4. That we may even follow sometimes one and sometimes the other though they be contraries Because that these points for the most part depend one on another and are ordinarily handled together and in connexion by the Casuists I will not separate them at all Yet that I may keep some order and hinder the tediousness and confusion which would happen if I should amasse in one sole Article all that I have to relate upon every one of these points I will represent apart the opinions of the principal Jesuit Authors who treat thereon beginning with Layman and Azor who are the most famous of the Society SECT I. The opinion of Layman and of Azor concerning probability LAyman establisheth fairly at first for a fundamental maxime a Ex duabus probabilibus partibus quaestionis licitum est eam sequi quae minus tuta est that when there are two probable opinions about one question it is lawful to follow that Which is lesse sure Of which he renders this reason b Quia in moralibus operationibus necesse non est sequi quod optimum tutissimum sed sufficit sequi bonum ac tutum Layman lib. 1. tract 1. cap. 5. sact 2. p. 4. Because in moral actions it is not necessary to follow the rule Which is absolutely the best and most safe and it sufficeth that it be absolutely good and sure Now he pretends c Quod autem probabilis opinio tradit id bonum ac licitum est Ibid. that what is supported by a probable opinion is simply good and lawful taking lawful and safe for the same thing But if they demand what will make an opinion probable see here the conditions which he requires thereto and the definition which he gives thereof d Probabilis sententia uti communiter accipitur ita definiri potest Quae certitudinem non habens tamen vel gravi autoritate vel non modici momenti ratione nititur Ibid. p. 5. we may call that a probable opinion as it is commonly understood which being not certain and undubitable is notwithstanding supported by some considerable authority or some reason which is not sleight He
than his own Sect though it do not cease to appear unto him also credible But he answers in the second place that this opinion pleaseth him not at all and pretends that in this very case a Pagan is not bound at all to embrace the Faith a Caeterum hoc non placet it a generaliter dictum quippe dum Infidelis sibi persuasum habet suam sectam esse probabitem quamvis contraria sit probabilior tenetur utique in articulo mortis constitutus veram fidem quam probabiliorem judicat amplecti utpote in coarticulo constitutus in quo de extrema salute agitur ac proinde partem quam tutiorem probabiliorem judicat amplectitenetur At extra eum articulum non tenetur quod adhuc prudenter existimet se posse in sua secta perseverare Sanch. op mor. l. 2. c. 1. n. 6. p. 86. Because that when an Infidel is perswaded that his Sect is probable though the contrary which is the Christian Religion appear unto him more probable it is true that at the point of death when his Salvation is reduced to extremity and when by consequence he is obliged to follow that part which he judges to be more sure and more probable he is bound to embrace the true Faith which he believes to be more probable But out of this extremity he is not obliged because he judgeth prudently that he may persist in his idolatry In pursuance of this rule of probability that he acts prudently who follows a probable opinion I believe this Jesuit would not answer for the Salvation of a man who dyes in this estate since he must then believe that he may be saved without Faith and in Idolatry which is the greatest of crimes So that in saying he acts wisely in persisting in Idolatry he saith in effect that it is wisdom to walk in the darkness of death that it is prudence to destroy and precipitate himself into Hell in persuance of his rules of morality and grounding himself upon the principles of probability SECT II. That this Doctrine of Probability favours the Heretiques and nourisheth them in Heresie THe Doctrine of Probability is no lesse favourable to Heretiques then Infidels in that the ordinary arms whereof the Church makes use to defend it self against Heretiques and to assail them being Scripture Counsels Fathers and all that which we have received from the Ancients by Tradition the Jesuits and those who with them defend this Doctrine of Probability find not these evidences for their advantages and are so far from making use of them that they fear and fly from them all they can They cite in their Schools in their writings in a manner as often the Books of the Pagans as of the Scriptures they professe openly to preferre the new Authors above the Ancient they acknowledge not properly for Masters and Fathers any but those of their Society to the judgement and the censure of whom they submit frequently enough the judgements of the Saints which the Church hath always acknowledged for Masters and Fathers Divine or Ecclesiastick authority as well as Faith have scarce any credit in their Schools all as regulated and resolved by the authority of men and humane reason and in all contests and difficulties which they encounter if they cannot prevail by dispute they have recourse to those whom they regard as their Masters and Soveraign Judges in all sorts of matters They appeal to Suarez to Vasquez Molina Lessius and to others such like without making almost any mention of Jesus Christ the Apostles or the Ancient Fathers unless for form and without producing the definitions of the Councils or Traditions of the Church to determine the questions because they find them not conformable to their Spirit nor their designs some can make no use of them because they understand them not and even will not give themselves the trouble to study them and the others because they find not in them what is for their purpose Besides they wish they could content the whole World and answer all persons that consult them according to their humour and disposition Which obligeth them to look out for a Doctrine that is flexible and manageable and which may be accommodated to all occasions The maximes of Faith seem to them too fixed and the rules of the Church and the Gospel too firm and the opinions of the Holy Fathers too exact and too unmoveable For this cause they being not able to make use of them to establish the maximes of which they have need that they may make their designs to prosper and fearing on the other hand that they might be made use of against them to overturn their naughty maximes they find themselves as it were constrained by necessity to do all that they can directly or indirectly to corrupt them weaken them and to take away all credit from them In this they imitate and favour the hereticks of whom they have learned to reject the Holy Fathers especially in the difficulties which regard manners and the conduct of life and to despise Antiquity and Tradition through a blind love of their own novelties and proper imaginations and they are even in some sort more blameable then the Hereticks because they renounce the Father and the Tradition upon a pretence of holding to Scripture and these to follow their new Authors from whom they declare openly that we ought to take Law and rules for Christians Morals rather then from the Fathers of the Church Quae circa fidem emergunt dissicultates eae sunt ex veteribus hauriendae quae vero circa mores homini Christiano dignos à novitiis scriptcribus Colot l. 8 c. 16. p. 714. And indeed there hath never been any heresie which hath not had at the least some sort of probability because there hath yet never been any which hath not had some appearance of truth without which it could have found no followers the spirit of man not being capable to follow any thing but truth nor to be deceived but by the shaddow of it And it often happens that the greatest Heresies took for their foundation the greatest truths and have built on the strongest reasons Which shews clearly that if to follow a probable opinion be to act prudently and if an opinion be probable when it is grounded on the authority of some learned man or some likely reason as the Jesuits and those who hold their Doctrine of Probability tell us there is no heretick who may not maintain against them that he acts prudently whilest he lives in his heresie It is true that the Hereticks have misconceived the truths of which they would make use and especially those of the Scripture which they have corrupted in their sence and in their words that they might fit them to their thoughts and errours b Communis error ex probabili opinione ortus satu est ad gestorum per Sacerdotem vaâ—…em Sanch. op mor. l. 1. c. 9. n. 35. p.
and that of Sanchez being well managed with that of Sancius may discharge of the whole in many occurrences There is also another more commodious and more easie which gives liberty to cut off therefrom what we please or to say or not say it at all absolutely if we please The foundation of this opinion is that the Church can neither command nor forbid condemn nor punish that whereof it cannot take cognisance Upon this principle Caramonel reasoneth in this manner h Lectio horarum occulta vel etiam omissio ejusdem lectionis occulta per accidens est incognoscibilis Superior enim qui externos subditorum actus vere occultos secretos cognosceret jam non esset homo sed Angelus Ergo per accidens est dijudicabilis Ergo per accidens est impraeceptibilis Ergo per accidens accidit Superiori quod non possit interdicere actiones aut omissiones secretas occultas per accidens Ibid. p. 205. Albeit that the action of him who saith his Breviary in secret or who faileth thereof in secret may be known by himself yet it cannot be known by any other man a Superiour must be an Angel and not a man to know all the secret actions or omissions of this subject Then this action in the same manner is incapable of being judged and if so of being punished and then also of being commanded And by consequence it is thus true that Superiours cannot forbid secret actions or omissions There is nothing required but to be secret and crafty enough to hide himself from men so that they know not whether he say his Breviary or no without thinking of God who sees all nor of the command of the Church who appoints the Office to be said every day nor by consequence of the penalties ordained against them that neglect it See how these Doctors teach to obey the Church and to keep its commands and they believe yet after all this to have done it great service and given it cause of being well contented with them i Cum Ecclesia ferat suas leges ita à gravibus Doctoribus explicari hoc ipso quod eorum explicationes permittit publice imprimi doceri censetur suum praeceptum secundum eas confiderare Mascarenhas tract 5. n. 491. The Church knowing well saith Mascarenhas that considerable Doctors do expound the Laws in this manner and permit these Explications to be taught publickly and printed it seems that she approves them and fits her Laws to them This is without doubt to explicate the Laws of the Church clearly and to leave no difficulty therein but it is to destroy the spirit of it and to preserve only an appearance thereof so that they neither say or demand any thing but what the particular persons would have By which it may be judged what esteem Jesuits have for Civil Laws and Laws of Princes there being no appearance that they will give more honour to them than to those of God and the Church For this cause all they say of the one may easily be applyed to the others and they must hold of necessity that they may all equally be contemned with a good conscience I will rehearse only two of their maxims which contain almost all that can be said on this subject 1. k Peccant non peceant subditi sine causa non recipientes legem à Principe legitime promulgatam Escobar Theol. Moral tom 1. l. 5. sect 2. c. 14. probl 13. p. 160. It may be said according to Escobar that the Subjects of a Prince who refuse to receive without just cause the just Laws which he hath caused to be legally published do sin and it may be said also that they sin not at all He speaketh of a lawfull Prince and he supposeth that the Law which he causes to be published is just and that his Subjects have no cause to complain thereof and yet he pretends that they have liberty to obey or not In pursuance hereof he alleadges Authors and Reasons which they produce on each side to make both the opinions probable and to give liberty to follow whether we please And it is apparent that if any demanded his advice he would counsel them to follow the more easie and more profitable after the rules of his Divinity that is to say that he would incite Subjects to disobey their Prince 2. This permission to despise the Laws of Princes is general for all sorts of persons but it gives also a particular license to Ecclesiasticks saying l Clerici non solum vi directiva sed vi coactiva subjiciuntur non subjiciuntur Principum secutarium legibus quae spectant ad Reipublicae gubernationem nec cum Clericorum pugnant statu Ibid. c. 15. probl 19. p. 162. It may be said that Ecclesiasticks are Subjects and that also they are not Subjects of necessity and obligation but only out of respect and good example towards Princes Laws which regard the Government of their Estates and which derogate not from the Ecclesiastick State The question is then problematical there being Reasons and Authors on both sides and though there were none it is enough that Escobar holds each of these opinions to render them both probable But as the principles and resolves of this Science are almost all favourable to looseness and disorder he concludes with some discourses that m Infero Clericos secluso scandalo non peccare mortaliter Principum secularium leges viâ—lando quia legibus hisce directe non tenentur Ibid. excepting in the case of scandal the Ecclesiasticks sin not mortally in violating the Laws of secular Princes because they are not directly Subjects He excepts no kind of Laws since he speaks of those which are just and derogate not from the Rights of the Church not allowing the Ecclesiasticks to be therein Subjects no more than the Princes themselves that make them This is without doubt to make themselves conformable to the example of Jesus Christ and the words which he spake unto Pilate Joan. 19. v. 11. Non haberes potestatem adversum me ullam nisi tibi datum esset desuper c. Thou wouldst have no power against me if it were not given thee from above and to the conduct of the Saints who believed they should have disobeyed God himself if they had disobeyed Princes who commanded them nothing against the honour of God and the Church It were easie to relate an infinite of like resolutions which the Jesuits give in all sorts of questions which respect Manners and Religion to make it appear by sensible examples that by their Rules of Probability they confound all things in the World in Divinity and almost generally in the Doctrine and Discipline of the Church But besides that this truth is found sufficiently proved in this Extract which contains but one part of their corrupted maxims Tambourin will dispence with me for this labour having publickly acknowledged that which I say
in a Collection which he hath made of the principal decisions which are drawn from the principles of the Doctrine of Probability where after he had reported a great quantity according to the order of the Alphabet he declares that there are an infinite of others which he hath not nor can report because that would be very difficult and tedious and the maxims and use of the Rules of Probability extending themselves in a manner unto all sorts of matters there would need an entire Volume wherein to collect and report them simply Operosum id ita est prolixum quippe per omnes fere materias est percurrendum ut integrum merito volnmen exposcat yet I cannot abstain from reporting here also three taken out of this Author which shew an extraordinary and palpable corruption and a very peculiar deprivation of reason in those who are capable to approve or follow them 1. n Probabile est v. c. hoc vectigal injuste esse impositum probabile item esse impositum juste possumne ego bodie quia sum exocto Regius vectigalium exigere ejusmodi vectigal sequendo opinionem asserentem illud juste esse impositum atque adeo licere mihi sine injustiâ—ia illud exigere cras imo etiam hâ—die quia sum Mercator illud occulte defraudare sequendo opinionem asserentem illud à justitia deficere It is probable saith he for example that an Excise is justly established it is probable on the other side that it is unjust may I being at present established by the King to raise this Impost exact it according to the opinion which maintains that it is just and therefore lawfull for me to levy without doing any injustice and to morrow or the same day being I am a Merchant may I secretly defraud this very Impost following the opinion which condemns it of injustice 2. o Secundo probabile rursus est ablationem famae pecunia compensari probabile non compensari Possumne ego bodie infamatus velle ab infamante compensationem in pecunia cras imo bodie ego ipse alium insamans nolle famam proximi à me ablatam compensare pecunia It is probable that the loss of reputation may and may not be compensated with money May I to day being defamed desire satisfaction in money and to morrow or this very day having defamed another not be willing to allow him the same compensation 3. In the third place p Tertio probabile item reo licere aequivocare in judicio probabile non licere Possumne ego reus bodie aequivocare cras vero creatus Judex urgere reum ut non aequivocet Haec innumerabilia ejusdem generis hic in controversiam narrantur In casibus relatis num 1. 2. 3. atque in similibus licitam esse ejusmodi mutationem concedimus Tamb. l. 1. Theol. c. 3. sect 5. num 1. 2. 3. 21. It is probable that a Defendant may use equivocations in Justice May I being this day Defendant use equivocations and to morrow being chosen Judge constrain the Defendants not to make use of them In the process he answers In this case and other such like I grant that it is lawfull to change opinion He believes therefore that these persons may do that justly unto others which they would not have done unto themselves and which they would free themselves from as much as possible and he sees not that this is to overturn the prime Law of Nature and the Gospel which ordains That we should do unto others that which we would they should do unto us and not to do unto others that which we would not they should do unto us and that this is at once to violate all the Commandments of God which are founded on this principle of Nature and all the Law and Prophets which according to Jesus Christ's saying depend upon this rule and all the Holy Scripture which are nothing else but an extension and explication of this same principle SECT IV. That the Jesuits Doctrine of Probability ruines entirely the Authority of the Church of Pastors and Superiors of all sorts TO make this truth appear we must observe that there are four sorts of Principles for ruining the Authority of Superiors 1. By corrupting or destroying the principle of it 2. By bounding it and encroaching upon it 3. By rejecting or weakning its commands 4. By hindring Subjects from obeying The Jesuits by the Doctrine of Probability corrupt the Authority of the Church in the original of it in attributing to it no other than a mere humane power They retrench and destroy it in not consenting that it may prescribe the inward actions of vertue they bound it and encroach upon it by the irregularity of their Priviledges which they abuse to the contempt of the commands and Ordinances of Bishops and invading their Jurisdiction they utterly abolish some of their Laws and they weaken others of them and there are hardly any unto which they have not given some assault by the multitude of inventions they have found out to defeat and elude them These points are entirely verified in the whole process of this Book and some of them in entire Chapters But that which is remarkable and very proper to justifie what I pretend here is this that the means and the armes which they and those who follow their opinion make use of to fight against the Authority of the Church in all these manners are the maxims of their Doctrine of Probability The Authority of the Church is of it self assured and uncontroulable being supported by the firm rock of Gods Word For this cause there cannot be found a means more ready or more infallible to ruine or weaken it than to undermine its foundation and to make it depend on humane reason and authority submitting its Jurisdiction and its power to the disputes and contests of the Schools and rendring in that manner every thing probable that respects its power that they may afterwards become the Arbitrators and Masters thereof It is not needfull here to repeat all that is found in the body of this Book to prove this truth it is sufficient only to report some passages of their Authors and their Disciples in which they avow themselves that the Doctrine of Probability doth absolutely ruine the Authority of the Church and of all sorts of Superiors and they make it so clear in the examples that they produce that after they are read it seems not that any person can doubt thereof Hereof see one manifest proof in the case which Caramouel propounds in these terms q Petrus secutus opinionem benignam probabilem non satissacit mandato sui Abbatis in casu in quo probabiliter non tenetur obedire probabilius tenebatur Praelatus supscribens sententiae severiori judicat illum debuisse obedire proinde peccasse Petitur an possit contra illum procedere punire tanquam inobedientem Caram in com in reg S. Bened. l. 1. n.
Church and Nature it self since it can prevail without incurring any penalty against the Laws of the one and the other And since the Laws of the Church are also the Holy Ghost's who by it hath given us them and who guides it in all it doth and ordains if custom carry it against the Laws of the Church as this Casuists pretends it must needs be according to him that it hath more power than the Holy Ghost and that the Authority it hath in their School is more to be considered than that of 〈◊〉 himself since he believes that we ought to yield to the abuses it hath introduced into the Church to the prejudice of the primitive Orders and Laws which the Holy Ghost hath established But if these things seem extraordinary and incredible in themselves and considered according to the Rules of Truth and natural Sense alone yet they are not so in the Maxims of these new Doctors For it is not in this case only but in occasions of all other sorts that the custom being sound opposed and contrary to the Laws of God and the Church it ordinarily gains the cause by their Judgment as hath been observed in many places of these Writings Escobar follows the same Rules with Layman to determine what labour is lawful or forbidden on Feast-days that is 1 Servile opus est ad quod servi deputati sunt Nec opus servile fit quia â—b lucrum est factum si de se servile ante non erat Escobar tract 7. exam 5. cap. 2. num 4. pag. 99. Servile work saith he which is for servants and slaves And he adds as Layman that if a work be not servile in it self it doth not become servile when it is done for gain He afterwards sets down in the number of actions which are not servile studying writing travelling dancing And although he affirm that hunting and painting are servile actions he forbears not to say afterwards 2 Pingere ex suo genere servile est Venatio si fist ex officio servile est ut pictura ob voluptatem recrcaâ—ionem minime Ibid. num 8. Mundare scopis tapetibus vestire parietes Ecclesiarum hujusmodi nisi aliqua intercedat excusatio saltem venislia sunt Ibid. n. 6. Num misericordiae opera exercenda De se servilia non licent ut consuere vestem pauperi deferre ligna eidem c. Ibid. num 7. That if hunting be followed upon obligation and of duty as when a Hunts-man or a servant hunts at the command of his Master it is servile as well as painting but that it is not so if it be pursued of pleasure and for pastime That is to say that a servant may not go on hunting in obedience to his Master when he sends him but the Master may go for his pleasure and the servant also and by consequence that obedience in labour profanes a Holy day but pleasure in the same work profanes it not Speaking in the same place of those who labour in cleansing hanging and trimming Churches on Feast-days he saith that they sin at the least venially if they have not some lawful cause He saith the same thing of the outward works of mercy which are exercised towards our neighbour as to mend the cloaths of the poor to carry them wood or other things whereof they have need these actions according to him are servile and forbidden on Feast-days He would have it lawful to paint and hunt for pleasure on Feast-days and he will not have it lawful to sweep hang and adorn the Church for the Service of God He would have us have power to walk dance travel and go whither we will for our pastime but he will not have it lawful to visit the poor and sick and to give them some assistance pretending that works of mercy are more contrary to the Sanctification of Feasts than the sports and pastimes of the world He will not have it lawful to carry alms themselves unto the poor on Feast-days as he saith expresly a little after For having put the Question if those who by a motive of piety do actions which are called servile sin against this Commandment of the Church he answers in these terms 3 Excuiandine aliqui ratione pietatis Aliqui liberant à reatu exercentes die Festo opera servilia ad templa aedificanda vel resicienda gratis ad â—lâ—emosynam gerendam ad ornanda delubra c. At ego cum illis sentio qui laborantes vel hoc praetextu sint necessitate non excusant There are some who exempt them from sin who busie themselves in servile works on Feast-days to build or re-edifie Churches gratis to carry alms to the poor to adorn Temples c. But as for me I am of the opinion of those who exempt them not who labour without necessity on Feast-days though they do it under this pretence that is to say by a motive of piety He believes then that it is lawful to play dance walk abroad without necessity and for pleasure only on Feast-days because according to the Jesuits Divinity these actions are not servile He pretends also though painting and hunting be servile of themselves yet the motive of pleasure and contentment which we look for in them hinders them from being so and makes them lawful And yet he maintains that to sweep a Church for devotion or to take delight to dress an Altar to hang a Chappel to carry alms unto the poor are actions prohibited on Feast-days and that necessity only not pleasure can hinder them from being servile As if the pleasure taken in hunting or painting were more noble and holy â—…an that which is taken in serving the poor and God himself in the Churches He finds it difficult to exempt these actions of Piety and Religion from mortal fin so rigorous would he appear in this point They are saith he at the least venial sins Saltem venialia sunt Filliutius had said it before him in the same terms and yet more clearly 1 Mundate scopis templum vestice parietes tapetibus hâ—jusmedi vidertur servilia nisi aliqua excusatio intercedat erit saltem peccatum veniale non motrale secluâ—o contemptu Filliutius qq moral tom 2. tract â— cap. 9. n. 156. pag. 267. It seems that to sweep Churches to hang them and other such like actions are servile and to do them without lawful excuse is at least a venial sin though not mortal if not done through contempt Strange Divinity that we need not to fear to contemn the Command of God forbidding us to work on the Feast and Lords-days by working for our selves because we take our pleasure in the work as in hunting and that we ought to fear contempt and mortal sin in working only for the Service of God and the Church So that these days which God hath ordained particularly for his Service may be employed according to this Divinity to serve any thing but
imprinted and taught publickly is thought to sweeten its Laws and to moderate them according to these Explications As if the Church approved all things it tolerates or which comes not to its knowledge A new Inquisition altogether extraordinary would need to be established to examine all the Errours which are in the new Books And because the Pastors of the Church dissemble them sometimes and suffer them with sorrow and groaning feeing at present neither means nor disposition to correct or repress them it is to do them great wrong and to abuse unjustly their patience and forbearance to draw from thence advantage to deceive the world and to make the Commonalty and simple people believe that the Bishops approve by their silence all that they condemn not openly though they frequently lament it before God See here how errours and abuses slide into the Church and establish themselves therein by little and little they that have introduced them pretending at last to make them pass for Laws and Rules of the Church Bauny in his Sum cap. 27. pag. 181. proposes also this question Whether it be satisfactory to the Precept of hearing Mass to hear one part of it of one Priest and another of a second different from the first He quotes Emanuel Sa and others who hold the affirmative and approving this opinion he adds I hold it for true for that hearing it in that manner that is done which the Church would have For it is true to say that he who hears of one Priest saying the Mass after he is entred into the Church that which follows the Consecration unto the end and of a second who succeeds the first that which goes before the Consecration hath heard all the Mass since he hath been found present indeed at all its parts He stays not here He saith moreover that we may not only hear the Mass in this manner in parts at twice when two Priests say it in course and successively without interruption but also at thrice or four times and more with interruption and at as great a distance of time as we will And because he saw that this opinion might be ill received because of its novelty he would make it passable under the name of Azor that we might not believe that he invented it himself It is demanded saith he if this ought to be done in an uninterrupted succession and without intermission of time Azor p. 1. lib. 7. cap. 3. q. 3. answers no and that dividing it we may at divers times attend unto so many parts of the Mass as may make up one entire Mass That is to say that we may hear it of so many different Priests as there are parts in the Mass provided that what we have heard of every one apart being joyned together contain all that is said in a Mass and though the Priests say these Masses at far distant times and Altars we fail not by hearing them in this manner to satisfie the Commandment of the Church and to have truly heard an entire Mass composed of parts so different and incoherent It were better to oppose the Commandment of the Church openly than to make sport with it in so ridiculous a manner and with so strange a liberty which can be good for nothing but to make the Mass and all Religion contemptible to Hereticks and Atheists In the mean time this goodly reason which suffices to fulfil the Precept of the Church by attending at all parts of the Mass in what manner soever we hear them whether it be in a continued succession and at once or by many parts and at divers times hath brought things to such a pass that some exceed so far as to say that entring into a Church where we find two Priests at two Altars whereof the one hath newly begun his Mass and the other is at the middle of his if we attend at once to the one from the beginning unto the middle and to the other from the middle unto the end we shall thereby discharge our duty of hearing Mass Bauny cites for this opinion Azor and some others and Azor speaks in these terms If that be true which the second opinion affirms I see nothing to hinder but he may fulfil the Precept who entring into a Church hears the Mass in two parts of two several Priests who say it at the same time For as for attention he may lend it to them both at once For this cause I approve this opinion not because it is grounded on a sufficiently forcible reason but because it is supported by the Authority of considerable persons He acknowledges that this opinion is ridiculous in it self and contrary to the Commandments of the Church and the respect which is due unto the Mass and is also without reason and solid foundation and for all that he forbears not to approve it for fear of disobliging and reproaching those who maintain it to whose Authority he chuses rather to submit his Judgment than to that of the Church and Reason Coninck saith the same thing and he approves also this opinion as the more probable though he follows it not being restrained by this single consideration 2 Quia Doctores non â—odem modo asserunt hunc satisfacere sicut priorem Coninck supra That the Doctors do not assure us that this latter doth fulfil the Precept as well as they do for the former Here it is remarkable what submission and respect these Casuists have for one another which proceed so far as to make them renounce reason and truth rather than to separate from and contradict one anothers opinions if it be not rather some combination in a faction or private interest that obliges them thereunto They give themselves the liberty to reject the holy Fathers and to prefer their proper imaginations and new opinions before the ancient Doctrine of those Great Masters of Divinity as we have observed on many occasions and they are very tender of departing from the opinions of the Causists of these times though they doubt that they are far off from reason and truth establishing by this means the Casuists as Judges and Masters of truth and their novel opinions as the Law and Rule of Manners and Religion Tolet treating of this subject speaks thus 3 Aliqui volunt quod si quis mediam Misâ—am audireâ— ab uno Sacerdote reliquum ab alio quod satisfactret praecepto Nam Miffam integram audirer mihi videtur probabile Tolet. Instit Saterd lib. 6. cap. 7. num 8. pag. 1030. There are some who say that if one hear the half of a Mass of one Priest and the rest of another he doth thereby satisfie the Precept us well as if he had heard the whole Mass entire And this seems probable unto me Escobar takes it for granted as certain and general that it is lawful to hear the Mass in parts of divers Priests and afterwards he makes a person that advises with him to talk
refutes This Saint saith that a man who goes to Church only to look on Women and to entertain himself with filthy thoughts in beholding them so that without this he would not go to Church nor hear Mass on a Feast-day doth not fulfil the Precept if he be there with such inclinations But Azor rejects this opinion eluding it by a very subtle distinction He durst not absolutely deny but this man commits a great crime but he saith that this crime is against God who forbids lust and not against the Church which obligeth him to hear Mass See how Azor discourses 4 S. Antoninus id voluit dicere ejusmodi hominem alias ad templum nullo modo accessurum nisi soeminae videndae aut intemperanter appetendae causa peccare Id verum est non in co quod rem divinam praeceptum omiserit sed quod templum adierit libidinis voluptatis gratia quod depravato animi affectu rem divinam audierit Quare si generatim loquamur omnino verum est aliorum responsum hoc praeceptum servari etiamsi cum peccato res divina audiatur Ibid. S. Antonin would say that a man that goes not to Church but only to see a woman and satisfie his lustful desires who without this would not go sins Which is true not because he hath violated the Command to hear Mass but because he went to Church for a dishonest passion and pleasure only and because he heard the Mass with a spirit altogether disordered For this cause speaking in general we must hold their opinion true who say that though we sin in hearing Mass yet we fail not of satisfying the precept Tambourin saith the same thing in terms capable to strike them with horrour who know what the Sacrifice of the Mass is 5 Si Missae quis intersit ad videndam mulierem vel ad aucupandam vanam gloriam satisfacit si interim sacrificio vacet Tambur l. 4. decal c. 2 sect 1. num 17 If any one saith he attend at Mass to look on a woman or to attain some vain-glory he satisfies the precept provided in the mean time he attend to the Sacrifice According to this Author the Sacrifice of the Mass may be attended to whilst we entertain and feed our minds with thoughts of lust and vanity that is to say that we may at the same time sacrifice unto God and the Devil with this difference that tends also to the Devils advantage that he is adored and served truly with the heart by the vanity and lust which it voluntarily entertains Whereas the homage we owe unto God in this estate is only apparent and altogether outward and consists in nothing but the presence and posture of the body And yet this Jesuit will have the Church hold it self satisfied with this manner of being present at Mass as with an entire accomplishment of its Precept Nothing more horrible can be spoken against God more disparaging against the Church more ridiculous and contrary to common sense as well as Faith and the most general resentments of all Religion Filliutius speaks also the same thing and brings the same Example 6 Prava intentio adjunctâ—… voluntati audiendi Missam uâ— aspiciendi mulierem libidinose c. dummodo sit sufficiens attentio non est contrarie huic praecepto quare satisfacit Filliutius qq moral tom 1. tr 5. c. 7. num 212. pag. 128. An evil intention saith he as to look lasciviously upon a woman joyned with a will to bear Mass is not contrary to the precept wherefore he who hears in this disposition fulfils it provided he give that attention which is necessary And a little after speaking of this attention which is required in hearing Mass he confesses indeed that it were to fail herein to use idle talk and discourse of affairs during the Mass but with this exception 1 Nisi vel consabulatio esset discontinuata partim scilicet loquendo partim attendendo uncommuniter fieri solet Ibid n. 216. Vnless this discourse be sometimes discontinued by talking one while and then attending as it is usually done He hath reason to say as it is usually done because it happens hardly at all to be done otherwise amongst the most indevout themselves Since though the respect for these Mysteries could not induce them unto this interruption yet the diversity of the actions and Ceremonies of the Mass would constrain thereunto all those who would not appear openly profane Private discourses must needs be interrupted that we may kneel when the Priest descends to the foot of the Altar at the beginning of the Mass when we stand up at the reading of the Gospel when we kneel after the Gospel or at least before the Consecration there is no person so irreligious as not to be silent and shew respect at least outwardly when the Priest elevates the Host to adore and cause it to be adored by the assistants as also when he communicates and when he gives the Communion So that when Filliutius saith that talking and discourse of affairs are lawful during the Mass and are not contrary to the Commandment of the Church provided they be interrupted and mingled with some attention he declares openly enough that they be all allowed there scarcely ever being other than of this sort Bauny is of the same opinion and he expounds it also more clearly in his Sum Chap. 17. pag. 278. in these terms Men and women who during the Sacrifice of the Mass interrupt your prayers by unnecessary discourses though often repeated fulfil the Commandment And he adds a little after That to be slightly distracted in prayer is of it self a slight fault Whence he infers That albeit it be reiterated and multiplied during the Mass it can never proceed to be mortal And from this discourse he concludes absolutely Therefore to speak a few words to our neighbour after returning to prayer and from thence to talk again is not a thing which in rigour can hinder our attention to the Mass But if nevertheless any person would chat continually during the Mass these Doctors would not condemn him to hear another provided these discourses were not about serious matters but slight and which did not too much employ the mind Filliutius supra num 216. Non de re seria sed levi quae non impediat attentionem necessariam And this attention is altogether external and consists in observing what the Priest doth and the Ceremonies he practises at least by intervals that he may stand up when he reads the Gospel kneel at the Consecration and adore our Lord at the elevation of the consecrated Host According to this Doctrine Tradesmen and women who prattle and are merry together at their work may in like manner chat and entertain themselves while they are together at the Mass because their ordinary discourses being not seldom about serious things which busie their minds they may apply the same
to use the Pope in a base manner and unbecoming his Holiness and Greatness to will that he should pay his debts and acknowledge the Services done him at the charge of the Church and to the prejudice of the obedience which all the Faithful owe unto its Commands That which Escobar saith is no less extravagant 1 Dormire quis nequit nisi sumpâ—a coeâ—… teneturne jejunare Minime That no person who cannot sleep when he hath not supped is obliged to fast And he adds that which is more strange 2 Si sâ—fficit mane câ—liatiunculam sumere vespere coenare teneturne Non tenetur qula nemo tenetur pervertere ordinem refectionumâ— Escobar tract 1. exam 13. num 67. pag. 212. That if this person by making his Collation in the morning and reserving his supper till night could fast he would not be obliged thereunto because no person is obliged to pervert the order of his repast If he had been well informed of the order of Fasting and the manner wherein it was instituted in the Church he would have known that there was no order of repast in Fasting because the order of Fasting is that we take but one refection and that at supper as Bellarmin himself and many others acknowledge and so they that dine on Fast-days do pervert the order of Fasting rather than they who make their Collation in the morning and sup at night if the Church of its usual kindness did not tolerate dinners on these days and slight Collations at night 3 Potesâ—ne aliquis alio se conâ—eâ—re ut jâ—juâ—ium vitet Fagundus pesse respondet Ibid. num 64. p. 212. This same Jesuit gives us also another Expedient to exempt us from Fasting without necessity and dispensation which is to depart from the place where the Fast is and to go to another place where it is not observed And if any think that this is to deceive our selves whilst we think to deceive the Church Filliutius as we have already observed answers in a like case 4 Proprie loquendo non est ulla fraus si quis jure suo utatur potius est fugere obligationem praecepti Filliutius mor. qq tom 2. cap. 7. n. 116. pag. 261. That this is not to deceive the Church nor to elude its Command but only to avoid the obligation of the Commandment in pursuance of the right which every man hath to do it when he can that is to say that if the Church hath a right to command a Fast or Mass we have also a right to avoid them and to do all we can that we may not be obliged to obey it and after this we shall not cease in the Judgment of the Jesuits to be faithful and obedient Children of the Church because we neither offend nor deceive in making use of this right Non est ulla fraus si quis utatur jure suo The last question which I shall report here concerning the dispensing with Fasts and the use of meats on Fasting-days is Escobars also 5 Quid de pueris Ante septennium comedere carnes poslunt Ibid. num 10. p. 201. Darine possunt carnes pueris ante septennium si sunt deli capaces Possunt quia accidentale est quod in aliquo usus rationis acceleretur Ibid. n. 52. pag. 210. Quid de Paganis Etiam quia non tenentur legibus Christisnorum Quid de amentibus Cum pueris ante septennium computandi Ibid. n. 52. p. 210. He demands if we may on Fast-days give flesh to children under seven years old To which he answers that they may eat it before they attain that age He demands a little after whether in case they have the use of reason before that age we may make them cat flesh And his answer is that we may because it is by accident that the use of reason in any person prevents that age It behoves them therefore who would give flesh to these children not to seem to know that they have the use of reason and that they may eat with a safer conscience to present it to them without acquainting them that the Church forbids them to eat it That we may hold them in this ignorance and conceal from them their fault they must be hindered from learning the Commandments of the Church and must not be brought to Church where they are published every Lords-day He saith the same thing of Pagans and those that have lost their Wits consenting that we may make them eat flesh on Fast-days as well as children because the one sort have no use of reason and the other are not subject to the Commands of the Church By this same reason we may suffer Fools and Infants to blaspheme and tolerate them in all sorts of crimes because having no reason they sin not in committing them We may make them also to violate all the Laws of the Church who are Infidels because they acknowledge not the Church and are not subject unto it but rather are its declared enemies As if a Father who had forbid something to be done in his house under grievous penalties could take it well for his Son to cause it to be done by a stranger or a fool not daring to do it himself In the mean time they would have the Church to be well satisfied with a Christian who out of a Frolick causes its Laws to be violated in his house by his houshold-servants under pretence that they are Children Fools or Insidels They must be Fools or Infants that can believe so great a Paradox and worse than an Infidel to have so little care of their Houshold and to proceed to so gross and visible a contempt of the Church and Religion But may we not at least condemn those who induce others to violate the Fast Tambourin who hath had a care to secure Victuallers in this point saith 1 Quando probabiliter putantur accedentes non violatu ri jejunium possunt caupones vendentes cibos iis ministrare venders atque Invitare Std quid si sit dubium Adhuc poterunt quia nisi certo constet contrarium nemo est praesumendus malus At quando probabiliter vel certo sciunt violaturos concestu est difficilius Concedimus tamen satis probabiliter ...... quia ministratio illa imo ultronea invitatio non fit à caupone vel venditore directe alliciendo ad non jejunandum atque adeo ad peccandum sed ad lucrum expiscandum Tambur lib. 4. decal cap. 5. sect 6. num 4. 7. That when they probably believe that those who come to their houses break not their Fast it is evident that an Inn-keeper or Cook may give and sell them victuals And though they doubt whether or no they violate the Fast they yet may do it because we ought not presume that a man is wicked unless we know it And by consequence we must not presume that he will break his Fast But if
govern their Subjects I know not whether ever there were any Heretick that had so base a thought of the Power and Conduct of Jesus Christ since they themselves who will not acknowledge him for a God hold nevertheless that his conduct was divine and that God himself with whom he had an alliance and very peculiar union of affection and perfect correspondence of will acted by him and he by the Spirit of God who conducted and governed him And if the Jesuits themselves had not set on foot and published in their Writings these excesses against Jesus Christ never heard of until this present there are few persons that would have believed or who durst have objected to them so great an impiety as which renders Religion altogether humane outward and politick though it be contained in the bottom of their Doctrine and be a necessary and evident consequence of the Principle of their Divinity which we examine in this Chapter For the Power of the Church and that which the Pope and the Bishops exercise in the Church being given them by Jesus Christ and being the power of Jesus Christ himself whose place they hold and person they represent it thence follows that if the power of the Church and its Pastors be humane that of Jesus Christ is so also and that if the Church in the vertue of the Authority which it hath received of Jesus Christ cannot command internal and spiritual acts of vertues and exercises of Religion the power of Jesus Christ is likewise bounded to the external and his Laws oblige only to the external part of that which he hath commanded himself in the Gospel or by the Apostles in their Writings being in this like the power of the Princes of the Earth who have an humane Authority and external conduct which obliges their Subjects to no other thing than to observe the external part of what they command and to do precisely that which they say and express in their Commands This is so as Amicus speaks of Jesus Christ Putandum est Christum praecepta hominibus dedisse more humano quo solent terrestres Principes suis subditis praecepta dare quae non obligant nisi ad id quod exprimitur But that we may see yet more clearly that these so strange discourses and propositions are not found by chance in the Books of the Jesuits but are as I have said the sequels of their Maxims which they bring forth upon a formal design they have to debase the Church in its Pastors and to render the Kingdom of Jesus Christ all carnal and earthly as they have said that the power of the Church and its conduct is only humane and like that of the Princes of the Earth politick and civil Magistrates they say also that the vertue and Holiness required of them who enter into the Offices of the Church and to be exercised by them is only humane external and politick For Father Celot after he had divided piety into that which is internal and true and that which is only external and apparent saith that this latter suffices to the exercise of the Offices of the Church I call saith he the Holiness whereof the question here proceeds external and there needs not precisely any other to Jurisdiction and Hierarchick functions Which he expresses also in such manner and in terms so strong and express that I dare well say that the most criminal and infamous persons are not unworthy of an Episcopal Charge considered in it self nor because of its greatness and Holiness but only by reason of the Ordinance of the Church which hath judged them uncapable 1 Gratiani sententia est câ—…minibus nonnullis infames ab Episcopatu procul haberi non vi stauâ—s ipsius sed optimo Ecclesiae instituto eximiam quantum quidem fieri pâ—…test sanctitatem in ministris suis exigentis Celot lib. 9. cap. 20. pag. 947. Gratian holds saith he that he who is made infamous by some crime is excluded from being a Bishop not by the proper condition of Episcopacy but by the Ordinance of the Church which requires in its Ministers the greatest Holiness that is possible But always external because it cannot demand any other having no power of the internal For this cause they fear not to say that we may advance our kindred or friends to the highest Offices in the Church 2 Attamen ego fieri dicam sint vitio eos etiam assumi posse qui non sunt perfectioris virtutis modo politicis virturibus sint praediti Ibid. though they be no Saints provided they have politick and apparent vertues And that you may not contemn all these vertues he calls them perfect and maintains this name may be given them with reason because they appear such in the eyes of men And he pretends that we ought thus understand the vertues which S. Paul requires in a Bishop 1 Quas tu perfectiores ego illustiores hominum oculis magis expositas voco indeque ostendo caput illud tuum Episcopalis perfectionis quod perfectiores virtutes exigat facile explicari de splendidioribus politicisque non de iis quae majorem Dei amorem pariunt Ibid. The vertues saith he speaking to Mr. Hallier which you call most perfect I call most resplendent and most remarkable in the sight of men and I shew that which you call perfection of the Episcopal estate which requires more perfect vertues than the common ones may easily be understood of more resplendent and politick and not of those which produce a more perfect love of God This is that which he had exprest a little before in other terms when he propounded as a certainty 2 Apostolus certe sive ad Titum sive ad Timotheum virtutes non admodum supra vulgares desiderat in Episcopo Ibid. pag. 946. That the vertues which S. Paul required in a Bishop writing to Titus or Timothy are not at all above the vulgar Finally it will appear by these excesses which would seem to us incredible if our eyes did not oblige us to believe in seeing and reading them in the Books of the Jesuits that these men destroy the Church from its Foundation and make it altogether external humane and politick And this is that Lessius saith in express terms calling it a Body politick Corpus politicum After this we cannot think it strange if other Jesuits in conformity to the Opinions and in consequence to the common Doctrines of the Society have said that there need only politick vertues to govern the Church and to exercise its principal Offices which are Government and Policy and that its Laws are but humane and politick which oblige only to the external part of its Commands not only in those made by the Ministers of Jesus Christ but by Jesus Christ himself who according to these Doctors hath commanded nothing but in an humane manner as other Princes do So that whereas Jesus Christ hath called his Kingdom not of this world the Jesuits maintain that it is and like to that of the Princes of the Earth And whereas he hath said that his Kingdom is within us and in the innermost parts of our Souls they maintain on the contrary that it is external and without us and that the Church which is his Kingdom is no other than a politick Body and Church And so by the wonderful Judgment of God they fall into the condemnation which S. Cyprian hath pronounced so many Ages ago against the Novatian Hereticks who introduced an humane Church Ecclesiam humanam faciunt And in this they make themselves like the Libertines of our times who reduce all Religion into Policy and deserve as well as they to bear the name of Politicks which they would injuriously and falsly attribute unto the Church and its Pastors by representing and rendring as much as they can both their Authority and Government altogether humane and politick FINIS