no other defence that he also condemns it in the practique Haec quoque sententia these words are remarkable to shew the connexion of this decision with the precedent haec quoque give me leave Sir once again to repeat them that I may shew you the reason I had to cite these words not to conâ—ound them with the other as you impose upon me notwithstanding I had advertis'd you of it in my answer to your Eleventh Letter but to shew you their conformity Haec quoque sententia mihi in praxi non probaturâ— quia mulâ—â—s coedibus cum magna râ—ipublicae perturbatione praeberet occasionem Neither do I approve this opinion in practice because it would open a gap to many secret murthers which would occasion great disorder in the Common-wealth and when we dispute of the right which every man hath to defend himself we must alwayes take heed that the practice thereof be not prejudiciall to the publique After such evident proofs how durst you assert that Lessius cites Victoria's opinion for no other purpose buâ— to follow it How had you the confidence to take to witnesse all those persons of quality that saw it in the Originall even before I had design'd to answer you I told you in my Answer to your Impostures that many Honourable Persons had taken notice of this before me and I was satisfied with their testimony without citing you the Text which they themselves had examined How can you affiâ—m without blushing that I hid it from them I cited it since in answer to that rare Elogium you give to Raillery in your Eleventh Letter How had you the basenesse to dissemble it I verily believe you imagin'd there were not left in the world any persons of Honor or Learning and that therefore you might with impunity call them to witnesse like those free sinners Letter 4. those full and accomplisht sinners who you know swear incessantly by God and takâ— him to witnesse without the least scruple because they believe not there is any For did you fear the judgement of Persons of Honour by what Jansenian sincerity could you accuse me of suppressing the Text of the number 80. which directly impugns Victoria's opinion since by citing it in my answer to your Eleventh Letter I had prevented this cavill And did you apprehend the censure of the Learned how could you assert that the Text of the number 82. which I cited in the refutation of your Fourth Imposture concerns a question of a different nature and an opinion totally separate Awake your memory Sir it has done you great disservice Reminde your self that Lessius compriseth these two opinions as two species of the same genus in one and the same question viz. Whether it be lawfull to kill a man in defence of ones honouâ— Remember that the reasons he brings to overthrow the one are of equal force against the other Call to memory those words which shew their connexion in this Authours opinion haec quoque sententia mihi in praxi non probatur But though you vainly glory in forgetting the most excellent of tougues yet remember at least your own words and reflect on what you say at the beginning of your Letter that your 15 16 17 18 Impostures where the second opinion is handled that permits a man to kill a Calumniatour are on the same Subject with that where the first opinion is discussed which permits him that has receiv'd a Box o' th' Ear to repulse the injury even with his sword and that therefore it is proper to give satisfaction thereto at the same time Now if it is proper to give satisfaction thereto at the same time why is it not proper to speak of them at the same time Shall they be all of different subjects for me and of one sole subject for you I ask you Sir by what equivocation you can reconcile the contradiction that is between the first and second page of your Letter I had learned out of the Abbot of St. Cyran's Indictment that that illustrious head of your Sect did believe one might whisper that the Councell of Trent was but a Councell of Divines that had much altered the Doctrine of the Church and deny it aloud when he was accus'd for having said it But I must needs confesse the Schollar does far surpasse the master For you think it lawfull to say aloud that two opinions are oâ— the same subject and a moment after to assert aloud that these very opinions are totally separate and on a clean different subject I do not see Sir how you can leap over this block unlesse you imitate Monsieur de St. Cyran in one of his excellent Letters whereof the Jesuites have the Original in Clermont Colledge which you may see when you please for I assure you they shew them as willingly to all the world as you have formerly been solicitous to suppresse all the Copies Hear then Sir how this incomparable Abbot speaks writing to Monsieur D' Andilly If I am sometimes caught in contrarâ—â—ty of discourse as I lately was by that excellent Couzen whom you love I have reason to defend my self being partly of a â—clestiall composition two contrary qualities fire and water meet together which make me sometimes fall into contrary discourses yet so as one deâ—troyes not the other Like as in the Heavens the fire that neighbours the Moon which is not far from the waters that environ it feels not any diminution of its heat Truly the Abbot of St. Cyran reason'd not ill sometimes He knew how to reconcile the qualities of the Moon and the Fire and to make a temper of heat and moisture excellent to remedy the defects of the memory This may stand you in some stead Sir for I perceive your memory often fails you and that having promised in the beginning to give satisfaction to the Eleventh 13 14 15 16 17 and 18. Impostures you are carried away so violently upon the Fourth that you leave the rest in your Inkhorn I was in hope you would tell us wherefore you attribute to Layman the Jesuite the opinion of Navarr touching Duels which is the subject of your Eleventh Imposture you have forgot it I expected a more faithfull translation of two b In the 13. and 14. Imposture passages of Molina which you have so câ—uâ—lly maimed it was quite out of your minde I judged with you that it was but just to make some satisfaction to c In the 16 17 18. Reginaldus Lessius Filiucius whose Texts you have falsified and lam'd by suppressing one part to corrupt the other This slipt clean out of your memory In fine I thought you would have shew'd me some Jesuite that taught what you falsly accuse them of That the Law of God forbids not to kill for simple detractions for 't is the word simple that makes the jeast and truly Sir you were of opinion that it was â—it to give satisfaction therein But your memory failed you You
but not in practice And if some few as you have observ'd teach that all things which are lawfull in speculation are also allowable in practice 't is not in that ill sense you ascribe unto them but in another clean contrary For they alwayes presuppose them separable from the circumstances that corrupt them insomuch that from the instant of their being inseparable from them it is impossible they should pass according to the universall Sentiment of all Doctors from the Speculative to the Practick Thâ—s does F. Escobar explain himself in the very place you quote and had you clearly delivered his meaning the most illiterate would soon have perceived your digressions o P. D' Escobar lib. 2. Theol. Moral Sect. 1. de Conscientiâ Problem 5. I hold sayes he the first opinion because if after I have foreseen the inconveniences arising from the practice I yet probably judge this practice to be allowable it is lawfull for me to make use of it I grant neverthelesse that all that is lawfull is not alwayes expedient by reason of the exteriour circumstances And moreover if the Prince or a Sovereign Court should forbid it by their Declarations or Ordinances then the opinion that should be found contrary would cease to be probable For example there are found some Propositions of Angelus Armilla and Sylvester which were probable before the Councell of Trent and yet since that Councell it is not lawfull to follow them in practice Wherefore when it is said that an opinion is not probable in practice I hold for my part that it is not probable in speculation neither because the inconveniences that occurre in the practice shew us the falshood of it Now Sir I pray does not F. Escobar reason well sometimes Had you argued so well as he should you not have passed from the Practice to the Speculation instead of passing as you do from the Speculation to the Practice And to speak clearly ought you not to have concluded from this Text that since the â—esuites esteem the opinion of Bannes Victoria and Monsieur Du Vall touching Homicide not to be probable in Practice it follows according to F. Escobar That it is not probable even in Speculation Let us then contract our discourse and to refure in few words the rest of your Impostures let us make use of these certain rules for discovery of their injustice It is false in the first place That whatsoâ—ver is approv'd by celebrious Authors is probable and safe in consâ—ience You take the words of Authours meerly to corrupt them When it is said that one celebrious Authour is sufficient to make an opinion probable and safe in Conscience 't is not to be understood that all he teaches is probable You are as far from the sense of this Proposition as Heaven if from Earth Cardinall Cajetan is a famous Authour and yet by a supream order they have cut oft from his writings divers decisions that were not maintainable The true sense of this Maxime Sir is that the probability of an opinion depends not so much on the multitude of Authours that teach it as on the strength of the reasons whereon it is grounded For were there but one sole Authour that asserted it yet in case the reasons he brought were solid and the opinion he establisht neither repugnant to Faith nor good manners his authority were sufficient to introduce it into the Schools and to give it credit among the Learned See what it is that has deceiv'd you You separated the authority of the Authour from the force of his reasons conformable to Faith and good manners and 't is no wonder if from a Maxime corrupted by ignorance or disguis'd by artifice you have deduc'd no better consequences It is consequently false Sir that the Doctrine of Probability makes the Jesuits the maintainers of all the errours the Casuists can commit seeing that to the contrary Probability excludes the errors that are repugnant to the rules of Faith and discipline of good manners It is false that this diversity of probable opinions is fatall to Religion This smells of Calvinisme nor can you averre such a falshood without offending the Pope who permits them the Universities which teach them and all wise men who follow them It is false that this very diversity of opinions provided they be probable is contrary to the spirit of St. Ignatius and his Order since it is not contrary to the spirit of the Church When he recommends to them uniformity of minde and doctrine he takes not from them the liberty of probable opinions but severely forbids them to embrace hereticall and dangerous opinions and were there any one among his Children that had embraced Jansenisme their Order could no more endure him then the sea can endure a dead body without thrusting it from its bosome and casting it on the sand It is false in fine that the doctrine of probable opinions is a mark of their remisnesse And when you say That there are many other Casuists that are grown remisse as well as they because with them they maintain probable opinions you do them more honour then you imagine For if all those that teach this Doctrine are with them and involved as you will have it in the same â—â—â—â—snesse you oppose your self to all Catholique Doctours and remain really aâ—one without force or support and indeed without all other defence then that of the Disciples of Luther and Calvin After all Sir I am glad that you acknowledge aâ— the end of your Letter the puâ—ity of their Instituâ—e the sanctity of their Founder and the wisedom of their first Generalls whom you seem to involve in the confusion of that pretended disorder of Probability when you say in your Fifth Letter That at their first appearance St. Augustine St. Jerome St. Ambrose and all the rest of the Fathers vanish'd out of sight as to Morality and that they were spread over the whole earth by the Doctrine of Probable Opinions which is the Source and Basis of all Irregularities You have by this prevented the reproach I should have cast upon you else where and the Jesuites ought to hold themselves satisfied as to that particular since their Order having spread it self over the whole earth under St. Ignatius and their first Generalls whom you exempt from blamâ— it is clear by your own confession either that he Doctrine of Probable Opininions is not the source of their Irregularities or that they wâ—re noâ— spread over the face of the earth by thaâ— Doctrine But I am sorry you did not at the same time observe thaâ— St Ignatius and Father Laines the two first Generalls of their Order had sucked in the Doctrine of Probability in the University of Paris which was then the most flourishing and purâ—st fountain of Morall Divinity and that they had transmitted it to their Children recommending unto them never to recede from the common opinions of the Schools to cast themselves upon dangerous novelties What will
what probably this Monsieur D'Andilly has done in the Christian and Spiritual Letters of this Abbot to the end you may repolish them and give them by your Holy and Sublime Thoughts that perfection they desire 'T is sincerely the onely cause of the haste I make that by my own disorder I may appear so much the more united to you as I pretend to be using the same disorder with God which is not so great but that if you do me the honour to preserve my blotted paper I should hope that amongst your discourses it would help you for entertainment in those hours which you would dedicate to God to give him an account of the riches which he gives those who love him in all hours You will see that being there is nothing so hard to read as Hebrew and that the first Hebrews never learnt it but by Cabal and Tradition it is not far from the excellence of Divine Affection which ties me to you to labour to understand that which I would say when I write in the language of God All the rest being but a shadow and a fraudulent disguize of which I am as much an enemy as I finde my self blessed in the union of God and you which I conceive to be the same thing The twenty ninth Imposture French 29 THat 't is a new Opinion and particular to the Jesuites that Attrition which is grounded on the fear of punishment is sufficient with the Sacrament Letter 10. Engl. Edit pag. 231. Answer If this Calumniatour offend through malice he deserves a severe censure to rectifie him and if through ignorance he has need of a Master which may give him more certain knowledge then Port-Royall has done Let us carry him to Sorbon He will finde there a Censure by the most able Doctours against them who maintain with him That Attritiou is not sufficient with the Sacrament and a charitable Lesson by the most eminent Writers of that Faculty which will enlighten his judgement perfectly on the Subject of Attrition and Contrition in which he is yet very ill instructed I will make him confesse all the errours he has run into on this Subject in his Tenth Letter meerly by opposing the Doctrine of these Authors to that of the Jansenists The Jansenist believes 't is a particular Opinion of the Jesuites That Attrition onely is sufficient with the Sacrament Yet Monsiâ—ur Gamasche a Sorbonist to undeceive him assures us That 't is a common Opinion of Divines and ordinarily received in the Schools Doctrina communis ac vulgò recepta The Jansenist tells us That the Jesuites have had so great a power over mens spirits That excepting Divines themselves there are scarce any who do not believe that that which is now held concerning Attrition was held from the beginning as the onely belief of the Faithfull a Caeterùm communis ac vulgò recepta aliorum doctrina est sufficere Attritionem simplicitèr cum Sacramento ad Justificationem etiamsi cognita illa â—uerit in genere Attritionis Ita enim dâ—cent Paludanus in 4. dist 19. q. 1. A. 2. Adrianus de Confessione q. 5. B. Antoninus 3. p. tit 14. c. 19. Sylvester verb. Confessio Roffensis Art 5. contr Lutherum Canus Relect. de Poenit. 5. p. ad 2. Estque manifestè sententia D. Thomae Gamachaeus in 3. p. de Poenit. Sacramento c. 9. p. 550. Monsieur Gamasche to undeceive him will tell him he need not exclude Divines out of the number of those who think that which is now held conceâ—ning Attrition was ever not the onely belief of the Faithfull but the judgement of the greatest persons since 't is the opinion of Paludanus of Adrianus of St. Antonine of Sylvester of Roffensis against Luther of Canus and above all of St. Thomas who was clearly of this opinion Estque manifestè sententia D. Thomae The Jansenist was displeased at the Abbot of Boisic for maintaining in his second part pag. 50. That 't is a very Catholique Doctrine and which is very near matter of Faith and very consonant with the Councell of Trent thus this Abbot speaks whose terms ought not to be changed That Attrition alone yea and grounded onely on the pains of Hell which excludes the will of sinning is a sufficient disposition to the Sacrament of Penance and that as to the contrary opinion they will not condemn it altogether of Heresie but yet they will tax it of errour and rashnesse Monsieur Du Vall on the other side tâ—lâ—s us That the Councell of Trent Sess 14. cap. 14. has declared b Quinto Sessione 14. c. 14. Attritionem â—â—â—ctam Sacâ—amento Poenitentiae ad remissionem peâ—catorum suâ—â—icere quod â—isi nondum tarquam de side sit definitum à declaratione tamâ—â— Concilii est ita fidei proximum â—â— qâ—i contra sâ—nâ—it graviter errâ—t Du Vallius T. 2. Tract de Discipliâ—â Ecclesiastiâ—â— q. 7. pag. 802. That Attrition with the Sacrament is sufficient for the remission of sin and that although it be not a decided and resolved point of Faith yet it is so near being one that since the Declaration that Councel made it is a most notorious errour to dispute it If he be not content with the witnesse of one Doctour let him consider the Censure which the Soâ—bon made against the Interpretation of the Book of Holy Virginity which Monsieur Isamâ—â—rt relates in his Treaty of Penance in thâ—se words c Quae tradidit de Attritionis insufficientiâ— contritionis perfectae charitatis absolutâ— necessitate ad recipiendum Sacramentum poenitentiae damnavit quâ—quâ— Facultas censuit has propositiones esse quietis animarum perturbativas communi omnino tutae praxi Ecclesiae contrarias efficaciae Sacramenti poenitentiae imminutivas insuper temerarias erroneas Ysambert de poenit disp 14. A. 6. in â—ine The faculty has also condemned that which he teaches concerning the insufficiency of Attrition and the absolute necessity of Contrition grounded on the motive of perfect Charity for the receiving the Sacrament of Penance c. And she judged those Propositions capable to disquiet the peace of Consciences contrary to the sure and ordinary practice of the Church tending to the prejudice of the efficacy of that Sacrament of Penance and moreover that it is rash and very erroneous The Jansenist is displeased wiâ—h that which Valentia teaches That Contrition is not necessary for the obtaining the principall effect of the Sacrament but on the contary that it is rather an hinderance The faculty of Paris to satisfie that scruple which troubles him hath declared that the contrary opinion of Fath. Seguenot weakâ—â—s the efficacy of the Sacrament of Penance in this that Contrition justifies the sinner and restores the fiâ—st Gâ—ace which is the principall effect of that Sacrament and which it could never produce if Contrition were a disposition absolutely necessary which was the reason That Monsieur Gamasche in the place above cited said That if Attrition was
these are But shew us that it is their criminall Maximes that have put you into this ill humour You have often disguis'd the Truth be once at least sincere and haply when the ground of your distemper is rightly understood it will be easier then you imagine to dissipate those Apparitions that affright you Do they say it is lawfull to kill for simple slanders c Letter 7. It is no simple one to write it to a Provinciall as you have done but 't is a horrid shame to be so often rebuked for it and to cover it with no other excuse then that of dissimulation and silence Do they teach that a man may kill as you affirm d Letter 14. in defending that false honour which the Divell transfused out of his own proud spirit into that of his proud Children It is not handsome for a person of any repute to use such language You have the Devil too often in your mouth e He names the Devill seven times in one page the name of that Father of lies is too familiar with you 't is to be fear'd lest having him incessantly upon your tongue he shed not some of his venome into your heart What! have you no honour to preserve but that which comes to you from so bad a hand Know you not that true honour recommended by the great Apostle which the Wise man prefers before the Diadems of Kings the conservation of which is a Christian vertue and its losse a civill death more afflâ—ctive to worthy mindes then that which puts the body in its grave Peradventure they permit expresâ—y to kill a Thief who defends not himself f Letter 14. This expression is ambiguous it is a snare set to surprize the ignorant For though a Thief defend not himself with weapons he may defend himself by flight and carry away something of great importance be it either for its value or the necessity a man has of it magni momenti in which case it being not otherwise recoverable then by killing him some hold it may be done with a safe conscience But that they permit a man to kill him if he defends not himself or being closely pursued throws down what he had unjustly taken is a falshood of the largest size and while you endeavour'd to make it passe for currant with all that boldnesse wherewith you boulster up your Impostures you durst not affirm it but by halves so base and timerous a thing is a a lie even after it has past all the bounds of modesty In fine do they assert that it is lawfull to kill for a crown nay for an apple g Letter 14. 'T is clear in your opinion Lessius has so determin'd it How cunning and malicious are you You imitate the Serpent in making use of an apple to deceive poor women but the Learned laugh at your poor subtilties Play not the child before wise men lose not your credit for a apple Say freely that Lessius teaches in the place you cite that it is not lawfull to kill for the conservation of ones goods in case the losse be not considerable nisi illae facultates sinâ— magni momenti Say it is most unjust according to that Father to take away a mans life for an apple or for a crown est enim valde iniquum ut pro pomo vel uno aureo servando alicui vita auferatur Say that a Gentleman may at the instant draw his sword to recover what an insolent fellow has taken from him to insult over him though it be but an apple because it is not his goods he defends but his honour tunc enim non tam rei quam honoris est defensio Say if you please that in this case he may kill if it be necessary for the defence of his life which he hazards in disputing his honour not his crown or apple si opus est occidere But adde these words which you suppres'd juxta Sotum acknowledge it to be the opinion of Sotus whose name is illustrious in the School of St. Thomas Fling not the apple at Lessius h Posses conari si opus esset etiam occidere juxta Sotum tunc enim non tam rei quam honoris esset defensio Lessius l. 2. c. 9. n. 68. who does but report the opinion of that excellent Divine who appear'd with honour in the Councell of Trent and govern'd the conscience of the Emperour Charles the Fifth And when you have restor'd what belongs to him you have nothing remaining to your self but the shame of having aim'd to do a mischief but could not though there 's not any thing more easie Come then to the point of our difference and tell us in fine what it is you finde horrid in the Doctrine of the Casuists But speak it clearly for I ever mistrust this turning of the hand which with a Back-blow absolves you without scruple from your Imposture of Compeigne and puts you as you believe perhaps into a security of Conscience They say what nature teacheth us and what all Laws Divine and Humane confirm that it is never lawfull for a private person to take away his Neighbours life but on the terms of a just and necessary defence and you agree with them therein They extend this just defence to the occasions wherein one cannot otherwise avoid the losse of life and chastity and you are of the same opinion But they also comprise therein the losse of goods and honour which St. Thomas calls the two prime Organs of life without which it cannot possibly subsist This heats your zeal and so far transports you as to treat the Authors of this Doctrine as if they were the Devils Proctors come out of Hell to publish it on Earth Really Sir you damn men with too great facility and this excesse of heat has I know not what of resemblance with the transports of those phantastick spirits who give all the world to the Devil having first given themselves over to the Demon of choler which predominates in them Did you hold intelligence with that Prince of Darknesse you could not advance his tyranny over nobler Subjects You make all Universities tributary to him and oblige the most Learned Schools to leave to him for a prey the flower of their Doctours as men devoted to his orders Ministers of his fury Emissaries of his errours and Complices of his crimes Sorbon to give you satisfaction must sacrifice Monsieur Du Vall i Du Valliuâ— de Charitate q. 17. a. 1. § dices justa est because he teaches that the Laws of a just defence may sometimes be extended to goods and honour The School of the Thomists must deliver up to him Cardinall Cajetan k Cajetanus in 2. 2. q. 64. a. 7 who defended this opinion before there were any Jesuites in the world The School of the Clarks Regulars must leave to him their Generall who has lately publish'd the same even in the Court of
Decisions And although such points as have already been most sufficiently defined by Apostolicall Constitutions stand not in need of any new Decision or Declaration yet in regard that some Disturbers of the Publique Peace are not afraid to call them in question or to shake and weaken them by their subtle and captious Interpretations We to prevent the further spreading of so dangerous a Contagion have thought it sit not to defer any longer to apply the speedy remedy of the Apostolicall Authority For indeed our Predecessour Innocent the Tenth of Happy Memory did some few years since set forth a Constitution Declaration and Decision in Form and Tenour following Innocent Bishop Servant of the Servants of God To all Faithfull Christians Health and Apostolicall Benediction Whereas upon occasion of Printing a Book entituled Augustinus cornelii Jansenii Iprensis Episcopi among other opinions of that Authour there arose a Dispute principally in France touching Five of them many Bishops of that Realm have very much pressed us to examine those Five Propositions presented unto us and to pronounce a certain and clear judgement on each of them in particular The Tenour of the said Propositions is as followeth 1. Some of Gods Commandments are impossible to the Just according to their present forces though they have a will and do endeavour to accomplish them and they want the Grace that rendreth them possible 2. In the state of nature corrupt men never resist Interiour Grace 3. To merit and demerit in the state of Nature corrupted it is not necessary to have the liberty that excludes necessity but it sufficeth to have that liberty which excludes Coaction or Constraint 4. The Semipelagians admitted the necessity of Interiour preventing Grace to every Action even to the beginning of Faith But they were Heretiques in this That they would have that Grace to be such as the will of man might resist it or obey it 5. It is Semipelagianisme to say That Jesus Christ died or shed his blood generally for all men We who amidst the manifold cares which continually exercise our minde do make it our principall one that the Church of God committed to us from above being cleansed from the errours of perverse opinions may safely militate and like a ship on a calm sea when storms and raging billows of all Tempests are appeased may securely sail and at last arrive at the wished Haven of Salvation Taking into serious Consideration the importance of the matter have caused the Five Propositions presented to us in the terms above expressed to be diligently examined one after another by many Doctours of the Sacred Faculty of Theology in the presence of sundry Cardinals of the Holy Romane Church for that purpose specially assembled whose Suffrages we have â—aturely considered upon report thereof made unto us as well by word of mouth as by writing And we have heard the same Doctours largely discoursing on all and every of the said Propositions particularly in severall Congregations held in our Presence And whereas from the beginning of this Discussion we had ordained Prayers as well Private as Publique to exhort the Faithfull to implore the Divine Assistance we again caused the same to be reiterated with greater servour and having Our self sollicitously implored the Assistance of the Holy Ghost at length by the favour of that Divine Spirit we have proceeded to the following Declaration and Decision The First of the said Propositions viz. That some of the Commandments of God are impossible to the Just according to their present forces though they have a will and do endeavour to accomplish them and they want the Grace that rendreth them possible We declare it to be Temerarious Impious Blasphemous Anathematiz'd and Hereticall and condemn it for such The Second viz. That in the state of Nature corrupt men never resist Interiour Grace We declare it to be Hereticall and condemn it for such The third viz. That to merit and demerit in the state of Nature corrupted it is not necessary to have the liberty that excludes necessity but it sufficeth to have that liberty which excludes Coaction or Constraint We declare it to be Hereticall and condemn it for such The Fourth viz. That the Semipelagians admitted the necessity of Interiour preventing Grace to every Action even to the beginning of Faith But they were Heretiques in this That they would have that Grace to be such as the will of man might resist or obey it We declare it to be false and condemn it as such The fifth viz. That it is Semipelagianisme to say That Jesus Christ died or shed his blood generally for all men We declare it it to be False Temerarious Scandalous and being understood in this sense That Christ died onely for the salvation of the Predestinate We declare it Impious Blasphemous Contumelious Derogatory to Divine Goodnesse and Hereticall and as such we condemn it Wherefore we command all Faithfull Christians of either Sex that concerning the said Propositions they neither presume to Believe Teach nor Preach otherwise then is containd in our present Declaration and Definition under the Censures and Penalties ordained in the Law against Heretiques and their Abettours We likewise enjoyn all Patriarchs Archbishops Bishops and other Ordinaries of Places as also the Inquisitours of Heresie totally to restrain and represse by the aforesaid Censures and Penalties and by other fitting remedies Juris Facti all Gain-sayers and Impugners whatsoever imploring if need require even the help of the Secular Arm against them Neverthelesse we intend not by this Declaration and Decision touching the aforesaid Five Propositions any wayes to approve the rest of the Opinions contained in the said Book of Cornelius Jansenius Given at Rome at St. Marie Major the last day of May in the year of our Lord God 1653. and of our Pontificate the Ninth But for so much as some Children of Iniquity as we have been informed are not afraid to maintain to the great scandall of the Faithful that the aforesaid Five Propositions are not to be found in the forecited Book of the said Cornelius Jansenius but are either seigned and forged at pleasure or were not condemned in the sense intended by the Authour We who have seriously and sufficiently considered what ever hath passed concerning this matter as having by command of the said Pope Innocent the Tenth our predecessour while we were yet but in the Dignity of Cardinal-ship assisted at all the Conferences wherein by Apostolicall Authority the same Cause hath been examined with as great diligence as could be desired being resolved to remove and take away all doubts that might at any time hereafter arise touching the premisses to the end that all Faithfull Christians may be held in the unity of the same Faith We I say by the Duty of our Pastorall Charge and upon mature Deliberation do confirm approve and renew by these presents the above-recited Constitution Declaration and Definition of Pope Innocent our Predecessour and we further Declare
they were so sensible that they seem'd half desperate For now San-Cyrans wicked Maximes were laid open in the Information made against him which Monsieur Preville printed Jansenius was condemned I mean his Book as Hereticall and the last Pillar of Jansenisme Arnauld was ignominiously turned out of Sorbon This is the summe of the History of Jansenisme as to the main Heads of it This the occasion of the Provincial Letters I suppose the Reader when he hath read this will not wonder that the Jesuites are against the Jansenists Doctrine nor will he think strange that the Jansenists after having broached such Impious Doctrine after having endeavoured to corrupt the Articles of the Catholique Faith after having shewed so much disrespect to the Popes Bishops and whole Catholique Church should falsifie the Jesuites Doctrine and treat them with those terms of igâ—ominy of which their Provinciall Letters are full The first Answer To the Provincial Letters Which The Jansenists have published against the Society of Jesus Note that this Answer was made at the coming out of the Ten first Letters as a general warning about the Authors Quality and Conditions the proof of his Forgeries in particular being reserved to the second Answer called The Impostures The Argument of this first Answer 1. THe Author of the Provinciall Letters discovered to be an Heretique 2. His pittiful shifting off the main Question of Jansenisme which he was obliged to defend and in place of defence turning to Slanders against the Jesuites 3. The wrong he hath done the Church in endeavouring to make pass in the vulgar Tongue under the Name and Authority of the Jesuites and thereby giving them a shew of truth amongst the vulgar many false Opinions which they never taught but the quite contrary 4. That what he saith is taken chiefly out of a Book condemned long since and burnt by the Hang-man 5. His citing of Authors is full of gross untruth and ignorance scarce ever alledging any of them in his true meaning 6. His unworthy handling of Divinity by impugning grave Authors and treating most serious matters onely with fleering and scoffing 7. His ignorant attributing to the whole Society that which haply some one amongst them may have taught though all the rest have opposed it and taught the quite contrary 8. His gross Metachronisme or mistake of Times making Jesuites to be the first Authors and Inventors of that which was taught and received many Ages before there were any Jesuites in the world IT cannot be denied that the Author of those Letters which are spread abroad against the Society and fill the world with so much noise is a Jansenist If notwithstanding it be the work of one single man and not rather of the whole party of the Jansenists I conceive that if the Author were questioned and would answer truly to his name he must use the same words which that Devil did who tormented the miserable wretch that dwelt among the Tombs and say My name is Legion for we are many But howsoever that the Author is a Jansenist is manifest For in his four first Letters he maintaineth that Doctrine which the Pope hath condemned under the name of Jansenius his Doctrine And in the following Letters he chargeth the Jesuits with having been the first that discovered and impugned those hainous Errours which make up Jansenius his Book The Jansenists had writ many things in defence of the Doctrinal Points of Jansenius now condemned by the Church but they were answered so briskly that they were forced to lay down their arms and abandon the defence of those infamous Propositions which since their being Anathemaâ—â—z'd at Rome have been a horror to all that have not renounced their Fâ—ith but live under the name of Catholique This hath forced the Jansenists to change their manner of fighting they stand no more upon their Defence but are bâ—come Assailanâ—s They have quiâ—ted the 〈◊〉 intherto agitated of the Doctrinal Pâ—inâ—s of Faiâ—h wherein they were alwayâ—s worsted and now they muster up as their â—â—st Reserve Accusations Slanders Calumnies tracing in all this proceeding the steps of their Predecessors the ancient Heretiquâ—s The resolution of the Faâ—hers of the Society whom thesâ— Letters attaque was first not to spare them an inch wheresoever the Doctrine of Faith should be questioned that being the Interest of God and next to pass by their Calumnies and slight their Slanders since herein none were concerned but they themselves who had long since learnt of their Master this Lesson taught in the Gospel Blessed are ye when they shall revile you and persecute you and speak all that is naught against you untruly for my sake But since their patience in suffering and their modesty in being silent has made up one part of the Scandall whereof they stand accused it is necessary to give some Antidote to the Readers of those infamous Letters to the end that poison which has been offered them in the Babylonish Cup of gold as the Scripture speaks that is to say under the gilt of some fond railing and jeasting words have not the sad effect which those Hereticall Wrâ—ters true poisoners of mens Souls do pretend And that they may have no better fortune in their Calumnies then they met with in their wicked Doctrine I hold it necessary to desire the Readers as well of those Letters as of this Writing to consider In the first place the subtle and malicious wayes of the Jansenists who as I have already hinted by a sleight very ordinary with Heretiques have quitted their poste in the sight of the whole world not giving now the least Answer to those Reproaches made against them concerning the falsenesse of their Propositions challenged to be Erroneous Scandalous and Hereticall which as defendants they ought to have maintained but reproaching the Jesuits with the wickedness of their Moral by that means becomming the Assaulters and obliging the others to the Defensive part in a matter which concerned not the questions in hand Thus did the Arians deal with great St. Athanasius when finding it impossible to answer the force of his reasons they laid that care aside and became reproachers of his life obliging him to justifie himself from those horrible Accusations with which they set upon his innocency accusing him for ravishing a woman and barbarously murthering a man that he might cut off his hand to use it in Enchantment The question was not here what Answers the Jesuits have made concerning sundry Cases of Conscience which have either been proposed to them or which their Adversaries have forged at their pleasure or to speak yet more truly which the Enviers of their Glory and Abilities have maliciously attributed unto them but of the Doctrine of Jansenius and of the five Propositions taken out of that Author and condemned as his by the holy See That the Jesuits have well or ill answered or writ on the subject of Duels Usuries Restitutions and other Cases which their Adversaries impertinently impose
the whole Body Every one knows that in Morall Theology as in other Sciences which are taught in the Schools there are two sorts of Maximes The one in which all Casuists generally agree because either Holy Scriptures or consent of Fathers and Doctours have made them certain and evident The other onely probable and such as may fall under dispute and in which opinions of Authors are divided For what concerns the first sort of Maximes no man can deny them without temerity and commonly there are none that disagree with the Iesuites in them but Heretiques As to the second 't is lawful for any one to pick and chuse out of those severall different opinions which Divines teach that which squares best with himself supposing it be probable that is that it be accompanied with these four conditions which Suarez a Iesuit hath a Suarez Disp 12. de Bonitat Malit Sect. 6. given us The first is that it doth not strike at those Truths which are universally received in the Church The second that it doth not wound common sense The third that it be grounded on reason and maintained by some irreproachable Authority The fourth that if it hath not the generall vote of the Doctours at least it be not generally condemned This is the Doctrine of Probable Opinions This that which the Jansenist calls The Source of Irregularities This the Stumbling-block of this Brain-sick Man He is astonished that in questions of Morals our Authours should be divided in their Opinions and that they are so often of contrary Sentiments in the resolution of Doubts We must cure this his Disease with the words of St. Antonine whom one would deem to have foreseen his Malady a Quod sint contrariae opiniones inter Doctores sanctitate scientiâ maximos in materiá morali aliquando etiam necessariâ ad salutem patet per exempla Nam Beatus Thomas in quarto tenet quod post laâ—sum in mortale non oportet aliquem statim consiteri sub praecepto habitâ copiâ Confessoris nisi in paucissimis casibus qui ibi ponuntur Dist 17. Et cum co tenet Richardus sed Hugo de Sancto Victore Beatus Bonaventura sunt in hoc contrariae opinionis sanctitas autem magnitudo scientiae ipsorum nota est omni Ecclesiae Neutra tamen illorum opinio reprobatur et si Beati Thomae opinio communius teneatur quae tamen minûs tuta videtur Raimundus Decretista in Summâ tenet quod participare cum excommunicutis majori in loquelâ cibo hujusmodi in casu non concesso sit mortale universaliter Sed Beatus Thomas Johannes Andreas Archidiaconus tenent contrarium illud contrarium communiter tenetur Et sic exempla innumera possent poni D. Antonin part 1. Tit. 3. cap. 10. de Conscientiâ §. 10. fol. 63. p. 1. col 2. 'T is evident sayes this Father by examples that in the Questions of Morals even those sometimes which are necessary to salvation the opinions of such Doctors as are most eminent both for sanctity and knowledge fall out to be contrary For St. Thâ—mas in the fourth Book upon the Master of Sentences holdeth That a man fallen into mortal Sin is not obliged by any precept to go to Confession so soon as he hath opportunity except in some very few cases which he hath there set down Dist 17. Richardus also is of the same opinion yet Hugo of St. Victor and St. Bonaventure in that very thing are of a contrary opinion and yet their Sanctity and profound Learning is esteemed through the whole Church And we know neither one nor other of these opinions are rejected although that of St. Thomas which appears least secure is nevertheless the most common St. Raimundus Doctor and Canonist in his Summe doth maintain that generally speaking 't is a mortall Sin to hold commerce with any one excommunicated with the greater Excommunication whether it be in speaking or eating with him or any such other action which is not permitted But St. Thomas Iohannes Andreas and Archidiaconus teach the contrary and their opinion is most generally received Thus we might bring infinite like examples I am confident our Censurer in reading this will accuse himself for his too rash Criticisme and will be sorry to have so lightly condemned the Doctrine of following probable Opinions he will be ashamed to have reprehended that diversity of Opinions in lesuites in questions of Morality which St. Antonixe approves of in St. Thomas in St. Bonaventure in St. Raymund and in very many famous Doctors out of whom he sayes might be brought an infinite number of examples He will blush at his having reproached the Society with permitting that liberty to her Authors which the Church gives to all Catholique Doctors of maintaining their own opinions and of contradicting one the other in such points as she hath not yet decided reserving to her self the power of censuring those Propositions which she judges dangerous In fine he will be astonished at his own phantasticalnesse seeing that which he calleth the Source of their Disorders and the Basis of their Irregularities is an innocent practice permitted by the Church and observed by all those Universities which exercise the best Wits form the wisest Directours and render them capable of governing Consciences An Advertisement to the Jansenists It can be no disorder to hold with Divines the Doctrine of Probable Opinions but 't is a crime to hold with the Iansenists the Doctrine of Heresies That 's the Source of Irregularities of which I am constrained to minde you You are convinced to have left the infallible rule of Faith and instead of repenting of your errour you would fain blame the Society for holding diversity of Opinions in Moral Doctrine Thus did Wicleffe finding his errours and cheats discovered set upon the Doctours of the Canon Law a Decretales cpistolae sunt Apocryphae seducunt à Christi side Clerici sunt stulti qui student eas Haec Propositio suit damnata in Concilio Constantinensi Sess 8. Propos 38. calling all those Fools that studied the Decretals as being Apocryphal and made to divert Souls from the Faith of Jesus Christ Thus did Calvin feeling himself struck with the Thunder-bolts of the Church set upon the Holy Fathers the Councils and particularly upon the Divinity Schools stuffing his Letters and scandalous Writings with what Faults soever either true or false he could pick out of the works of Divines Thus did Jansenius imitating those two infamous Arch-heretiques say b Vnde sactum est ut quemadmodum in Theoricls limites rerum verè divinarum transeundo non semel in chimaericas abstractiones inciderunt ita in practicis Morales regulas agendorum simplices relinquendo quas simplex genuina ratio Antiqui patres praescripserunt tam laxas effecêre conscientias sub praetextu accommodandi sese infirmitatibus hominum ut nibil opus sit nisi secleratiores
sieri homines ut nova aliqua licentiosa regula fabricetur Jansen Tom. 2. L. Proaem cap. 8 That as School Divines breaking down the bounds of Sacred Things do often fall into fantastical Abstractions even so the Casuists in the Moral laying aside the most simple rule of humane Actions which the pure light of Reason and Ancient Fathers have taught us under pretext of accommodating themselves to the weakness of men have given such scope to consciences that nothing is now adayes required as necessary to frame a new rule yet more licentious of morall life then that men become more wicked then now they are Confess the truth Is it not from these Authors that you took those ill impressions which you labour to spread amongst the common people of Scholastique and Morall Divinity to the end that by rendring them odious to the vulgar you might prevail wholly over their weak judgements without all danger of punishment when by this means there shall be found no more any persons of knowledge and ability to hinder your dispersing the venom of your pernicious doctrine among them Truly I am not at all astonished that you should declare war against Probable Opinions since you are Disciple of a Master that was a profest enemy of demonstrations even in Diviniry maintaining with most insolent boldness that a c Conclusionem è propositionibus elicitam quarum una sidei est altera evidenter nota graves Theologi Haereticam censent Haeresi vero proximam universi profitentur qui eam pertinaciter asserit sinc dubio Haeretiâ—us haberi consuevit conclusion which is drawn from two Propositions one of which is of Faith and the other evidently known is esteemed hereticall by very great Divines but that all generally confess it borders upon Heresie and without all doubt he who maintains it most commonly is reputed an Heretique And in another place d Quae propositionibus ex verbo Dei recta consecutione fluentibus opponuntur non protinus Haeretica sunt nec Haeresim innuunt etfi Dei verbo contraria sint pertinaciámve demonstrent All that which is repugnant to Propositions which by good consequence are inferred from the word of God is not alwayes hereticall nor suspected to be so although it be contrary to the word of God and be maintained with obstinacy What do you say now to the temerity of this proposition you know the Author of it I need not name him neither do I think you will disown it After this what remaineth to make up the height of extravagancy and insolency but to say as you do that Propositions of Faith are Pelagian Heresies and those who teach them are undoubtedly held for Heretiques You have both said it and publisht it you have taught that 't is Semi-pelagianisme to say Jesus Christ died generally for all men And to that infamous Proposition you have added four others which have been blasted with Anathema's You have dared to say notwithstanding the judgement of the Church which condemned them in Jansenius that you have not found them there and that one may yet maintain Grace is wanting to some just persons when they sin This is that we call teaching the Doctrine of Hereticall Opinions This is the Source of our contests and the true cause of your animosity against Jesuites Acknowledge your errour disavow that false and pernicious doctâ—ine receive wiâ—h respect that which was lately determined in the Assembly of Bishops concerning the Elogy of the Abbot of St. Cyran and the Heresie of Jansenisme and then our difference concerning Probable Opinions will soon be at an end Your Cavils concerning Probable Opinions serve but for a hiding hole whilest you cannot defend your self but we must ferret you out whilest you continue still obstinate in maintaining the Doctrine of Hereticall Opinions The second Imposture French 21. THat Emmanuel Sa and Filiucius give scope enough and liberty of Conscience to Sinners because they teach It is lawfull to follow the lesse Probable Opinion though it be the lesse secure Let 5. Engl. edit p. 95. Answer I ask this wretched Casuist whether he believe there are none but Jesuites that teach this Doctrine If he do he is very ignorant if he do not but knowing the merit of those persons who maintain it with them chargeth notwithstanding the Jesuites as sole Authors of this opinion he has a great deal of passion and very little judgement Has Monsieur Du Val a Sorbonist given any scope to Sinners when he saith 'T is sufficient to follow a safe and probable opinion and that without any difficulty a man might leave that which has more probability Has b Non tenemur foro conscientiae sequi probabiliorem partem sed satis est absolutè si sequamur probabilem quae perâ—tis doctis placet donec Ecclesia contrarium statuerit aut prima illa opinio è scholis Theologorum omnino explosa fucrit Gamach 1 2. tract 1. pag. 115. Monsieur Gamasche another Sorbonist given liberty of Conscience in assuring us that we are a Asserendum est satis esse tutam probabilem opinionem sequi probabiliorem posse optimè relinqui Vallius Doctor Parisiensis tract 12 de human Actibus art 13. Sect. Et sic nonnulli not bound by any law of Conscience to follow that opinion which has most probability but that it is sufficient absolutely to follow that which is probable and approved by learned and able men till such time as the Church rejects it or that it be banisht out of all the Schools of Divinity If we must alledge the Authority of Fathers dots St. Antonine encourage Libertinisme when he teaches that very same Doctrine in these words They object to us that in case a man doubt he ought to follow the most secure way which causes scrupulous persons to take the straitest way But to that it is answered to chuse the surest way is a Counsel and not a Precept Otherwise many were obliged to go into Religious Orders because in them one lives with more safety then in the world It is not then necessary to follow the most secure as long as one may follow another way which is safe For as there are many wayes which lead us to the same Town although one of them be more safe then the other even so is it in our journey to the Celestiall City one taketh this way another that d Sed ad hoc respondetur eligere viam tutiorem confilii est non praecepti alià s oportet multos ingredi Religionem in qua tutiùs vivitur quà m in saeculo Non ergo oportet de necessitate eligere tutiorem quando etiam alia via eligi potest tuta Sicut enim diversae viae conducunt ad unam Civitatem licet una tutior alia sit sic ad Civitatem caelestem alius sic alius sic vadit tutè licet aliquis tutiori modo St. Antonin 1. part Tit. cap. 10. §. 10.
fol. 62. p. 2. col 1. and both safely although another may take a safer then either Note that this Authority concludes a pari or a simili from the lesse security in states of life to the lesse security in probable that is safe opinions What can the Jansenist say to this Will he accuse St. Antonine for giving liberty of Conscience to Sinners Will he say that the rules he sets down in the same place are contrary both to Scripture and the Tradition of the Church when he affirms c Inter duram benignam circa praecepta sententiam benigna est potius caeteris paribus interpretatio faciendaâ— Quod etiam asserit Gulielmus Hujus ratio est quia praecepta Dei Ecclesiae non sunt ad tollendam omnem spiritualem dulcedinem qualis certè tollitur quando nimis scrupulosè timidè praecepta interpretantur St. Antonin ibid fol. 62. pag. 2. col 2. in fine That between two opinions concerning the Precepts of which one is more severe the other more milde we must make and consequently any may follow all things else being equall that interpretation which is lesse severe because neither the Commandments of God nor his Church are made to take away all spirituall delight which undoubtedly is done when one explains their Precepts with too scrupulous a timidity An Advertisement to the Jansenist If you were a little less self-conceited then you appear to be you would have spared this objection to have saved your own honour When that saying scap't from you in your Morall Divinity falsely imposed on the Society e 1. Proposit de la Theol. Mor. That the Jesuites permit any thing to Christians and that they believe all things to be probable you should at least have excepted your own Maximes and then we should have been lesse astonisht at your complaints when we had found out the subject of your griefs Those Fathers sure had much forgot themselves that they did not stretch the Science of Probable Opinions even to Heresies That spirituall Empite which in your opinion they have got by these probabilities f Let. 5. reaching forth their hand by an obliging and complying conduct to the whole world Let. 5. would have been become universall and without counting the Lutherans who persecute them in Germany the Calvinists in France and the Independents in England all those who are of your own side between Charenton and Port-royall would have been for them all those Letters you send abroad into the Provinces would speak honourably of their Function all those railing tongues which decry them would finde nothing but praises and applauses to give them Yet they would be very sorry to be in your good esteem while you maintain Opinions concerning Faith so dangerous and unworthy of a Christian as those are which you have already advanced Truly when I confer that which your selves broach with that which you censure in others I admire how you can say with so much arrogancy That you search the certain and not the probable You that have scarce any thing written which is not condemned as scandalous Hereticall and pernicious to the salvation of souls do you believe it the most safe way to defer Communion till the end of a mans life to submit secret sins to publique penance to hold two Heads of the Church which make but one to make your confession not that you sinned many times but that Grace failed you many times In a word do you hold it the most certain and secure way to follow the Jansenisticall Doctrine which has troubled the whole Church ever since your rebellion against the Pope The third Imposture French 22. THat the Authority of onely one good and learned Doctour according to Sanchez renders an opinion probable which granted one onely Doctour may turn mens Consciences topsie-turvie and yet all will be secure Letter 5. p. 92. Engl. edit Answer This judicious Writer confesses in the next page that he cannot stand to this rule What assurance have I sayes he that your Doctours taking so much freedom to examine things by reason what seems certain to one will seem such to all the rest Is it possible to finde a more ridiculous discourse then this is If it be not lawfull to examine things by reason which way would he have a Doctour examine such things as are not evident in themselves nor certain by any principle of Faith nor determined by any Ecclesiasticall or Civill Law but are yet onely under a simple probability To confirm this judgement which he has made he tells us the diversity of Opinions is so great what then What can he conclude from that principle that therefore we must not examine such things as are disputable by force of argument and reason Judges are often divided in their opinions of Fact and of Right therefore we must neither minde their advice nor their reasons Certainly this manner of reasoning is very well be fitting a Jansenist It may be you will object that you shall then never be certain of truth if consulting Casuists one tells you it is and the other tells you it is not 'T is true but would you therefore have the Casuists change â—he nature of things and make that which is onely probable evident and undoubted But at least I would satisfie my Conscience say you your Conscience is secure enough if so be you follow the advice of some knowing and vertuous Doctour You reply again if it be so one onely Doctour may turn mens Consciences topsie-turvie Yes truly if he be a Jansenist he may and fling you into a precipice But if he be Orthodox learned and vertuous you may rest secure upon his advice For if he be learned he will not be deceived judging that probable which is not so and if he be vertuous he will have a care not to deceive you If you be not yet satisfied if you will yet talk like a Jansenist if you cry out still you cannot be satisfied with this rule I answer it is neverthelesse the opinion of Navarre who was no Jesuit whom the Jansenists in their Woâ—ks call one of the most esteemed Casuists of our time one who has most reverenced the power both of the Pope and Church he cannot be suspected of one side or other and yet hear what he sayes in the fifth Book of his Counsels a Respondeo quod si confessarius est vir eruditus egregiè pius insignitèr quales solent esse Magistri Doctores Confessarii illustrissimae Societatis Jesu procul dubio absque ullo scrupulo potest imo debet credere adeo quidem ut meâ sententâ non credendo non se cjus authoritate tranquillando peccaret Navarrus lib. 5. consil de poenitent remiss consil 2. pag. 232. edit Colon Anno 1616. If the Confessour be a man of any great capacity learning and noted piety such as ordinarily are the Masters the Doctours and the Confessours of the most
Illustrious Society of Jesus the Penitent may believe him without any the least doubt or scruple yea is obliged to do so and if he do not acquiesce in his advice if he do not râ—st peaceably being held up by his Authority in my opinion he sins What was it not enough that b Albertus magnus citatur à Sancto Antonino tit 3. part 1. c. 10. §. 10. p. 63. his verbis Quilibet homo cum salute potest sequi in Consiâ—â—is quamcunque opinionem voluerit dummodo alicujus Doctoris magni opinionem sequatur Albertus Magnus should say Every one without hazarding the losse of his soul may follow in taking counsell what opinion he pleases provided that it be taught by some eminent Doctour Was it not enough that St. Antonine should teach with Ulricus in his Summe that if a man consult able Divines in any doubtfull case for which he can finde no Authority to assure him whether it be so or no he does not sin in following that counsell they give him although it be not conformable to truth alwayes supposing he form a good Conscience and act faithfully because morally he hath done as much as he could and God asks no more Was it not enough that the most famous Doctours of Sorbon should have been of this Opinion that c Non tamen semper habendus est oculus ad multitudinem dicentium fed sapientiam cum numero considerabis quia sicut duos vel tres debiliores valet unus fortis sic unus oculatus materiam diligenter inquirens tres alios inferiores valet Major in 4. q. 2. in Proleg in respon ad 5. object Non nego quin unus possit opinionem multorum castigare Major durst say A man must not count the votes of Doctors but weigh them and that one alone may correct the Opinion of many Was it not enough that Monsieur d Dicimus doctorem classicum magnae authoritatis fama posse opinionem aliquam novam firmissimis rationibus roboratam introducere eamque ita introductam confirmatam tutò aliquem sequi posse Vallius tract 19. q. 4. a. 15. p. 116 117. Du Val had affirmed One Doctour that is eminent and of great reputation in the Schools is sufficient to introduce a new opinion if he maintain it with strong reasons and that having introduced and confirmed it one may follow it with a safe Conscience Was not all this enough would he yet have one of the most esteemed Casuists of this time to reward the Jansenists for the praises they give him and the value they have of his vertue declare himself against them in favour of Catholiques saying as I have already cited a Confessour esteemed for his Piety and Doctrine such as are ordinarily the Confessours of the Society may satisfie the Conscience of a Penitent Peccator videbit irascetur An Advertisement to the Jansenists I do not at all doubt but the Authority of Navarre troubles you sufficiently yet that I may a little comfort you in your disgrace let me minde you that e Cajetan in summa Verbâ— Opinio Idem senâ—it Sayrus libr. 1. Clavis regiae c. 5. ubi citat Cajetanum Cajetan treating this matter observes very wisely that in matters of Faith it is not lawfull for any man to follow his own particular opinion without submitting it to that superiour rule which is the Church his Mother The reason is because we must resolve and bring to some certain rule our opinion which is of it self doubtfull for fear least we make Faith subject to errour Pray consider the excellency of these words If you judge it to be a giving scope to Sinners to say One Author alone if learned and vertuous may render an opinion probable reflect a little on the Authors of your own Sect and tell me whether a particular Doctour can with a safe conscience fetter himself obstinately to his own opinion after it is condemned for Hereticall by the Bishops and Pope Tell me whether that man be mindeful of Humility and Sincerity who asks us to shew him in Jansenius his Book the five Propositions censured by Innocent the Tenth even then when the whole Church assures us they are there And if you be of such an indiscreet credulity that after so many Bulls and Constitutions you will needs follow the scandalous Maximes of that Authour learn of * St. Thom. Quodlib 3. Art 10. St. Thomas that the simplicity of such as follow the rash and dangerous opinions of their Masters will no wayes excuse them because when it is concerning Faith we must not lightly adhere to dangerous Novelties For if we might those who followed Arius would sinde a lawfull excuse in the facility with which they embraced his errours and yet neverthelesse that too credulous simplicity was the cause of their destruction and utter ruine Undeceive those silly Women who have suffered themselves to be intrapt by the Witchcrafts of those deceitfull words under which you have givâ—n them the Poison of a corrupted Doctrine Tell them that hereafter they never give their Directour power over Gods Grace and over even God himself and tell them that they write no more to you as the g This Letter is one of those were made use of in the processe against the Abbot of St. Cyran as well as that which follows which was written by Monsieur le Maistre Nephew to Monsieur Arnauld The Originall is kept in Clermont Colledge and has been already published in a Book intituled The progresse of Jansenisme discovered the Copies of which were almost all bought up by the Jansenists as soon as ever it peept out to keep the knowledge of it from being publique Abbesse of Port-Royall writ to the Abbot of St. Cyran I make an end Father by a cessation from all demands and from all desires loosing all in a resignation to whatsoever yeâ— shall think fit to command over me and if I durst say it over God himself since his approaches to me and withdrawings from me depend on your judgement and on your conduct to which I vow a perfect obedience such as is due from a soul which miraculously he has rendred yours Undeceive those poor solitary people who are gulled so far as to believe the highest point of perfection consists in preferring the opinions of one single Author condemned by the voice of the whole Church before all other lights and tell them that they make no more use of those protestations which Monsieur le Maistre made to the same Abbot in one of his Letters saying thus Sir I have not need of any thing to perform a generous Action besides the honour of your Counsel which is not a Precept but an Oracle While you do not deprive me of that Torch all other light is superfluous Undeceive your own selves and instâ—ad of sacrificing your Pen your Honour and your Soul in defence of a declared Heretique follow the common opinions which have
been approved by Catholique Doctors and the ordinaâ—â— conduct of the Church from which an affectation of singularity has unfortunately separated you The fourth Imposture French 23. THâ—t Father Bauny viliâ—iâ—s the Dignity â—f Priesthood because he teaches When the Penitent follows a Probable Opinion the Confessour is bound to absolve him though his judgement be contrary to that of his Penitent aâ—d that to deny Absolution to a Penitent who walks according to a Probable Opinion is a sin in its own nature mortall citing to confirme this Opinion Suarez Vasquez and Sanchez Letter 5. Engl. Edit pag. 97 Answer Father Bauny might if he had pleased have cited for the same opinion six and fourty Authors alledged by Sancius who is no Jesuit but a very learned Master of Morall Divinity He after having proved by so great a number of Divines That a Confessour ougâ—t to follow the opinion of the Penitent after having heard the secret of his sins addes that he is astonished why Sanchez the Jesuit assures us that very many of these Authors agree onely in this point That 't is lawfull for the Confessour to fellow the opinion of the Penitent although it be contrary to his own and that he cites but few who teach that he is obliged to it since that all those he does alledge excepting Rodriguez and Sa a Jesuit maintain both the one and the other and though they do not expresse it in formall â—erms yet the reasons by which they shew hâ— may do it prove also that he ought a Quoâ—ies Confessarius potest licitè beneficium Absolution is impendere ad illud exigendum habet jus justitiae Poenitens expressè ad id obligari arbitror sub Mortali side Mortalibus fit facta Confessio Nam onus grave esset poeniteâ—tem obligare ad sua detegenda crimina alii Confessario absque necessitate Docet Sancius lib. 1. c. 9. num 29. Quamvis solum venialitèr delinquere Confessarium non proprium existiment Vasquez Salas Sayrus Montesinus at constringi Confessarium Absolvere poenitentem contra propriam Sententiam five sit proprius Parochus sive alienus certum reor Sancius Disp Select disp 33. n. 34. p. 286 287. 〈…〉 As often as it is lawfull for a Câ—nfâ—ssâ—ur to give Absolution the Pâ—nitent has in justice a right to demand it And for my own part I think he is obliged under pain of Mortall Sin if the Penitent have confessed any sins which are Mortall since that it cannot be but a very great burthen to him to be obliged to declare again the same Sins to another Confessour without any necessity Sancius teaches this in his first Book chap. 9. num 29. although Vasquez and Salas Jesuites and Sayrus and Montesinus assure uâ— he sins but venially if he be only delegated But I am certainly perswaded that every Confessour whether he be Ordinary or Delegate is bound against his own judgement to absolve the Penitent Judge by this of the Ability and Truth of the Jansenist who imputes as a Crime to Father Bauny the inventing of an Opinion which forty six Authors amongst whom St. Antonine has the first place have taught before him If he do know this Opinion to be so common and so ancient in the Schools where is his Truth If he do not where are those imaginary parts with the which he flatters himself But whether he do know it or he do not where is his judgâ—ment Ought he to expose himself thus for a laughing-stock through his rash censures to learned men who so easily discover the pride of his heart An Advertisement to the Jansenists 'T is no debasing the office of a Priest to oblige him to cure the wounds of a sick Person that casts himself into his hands then when he both can and ought The yoke of Confession is no insupportable yoke and the government which Jesus Christ has given Confessours is no Tyrannicall government It is a government of Love establisht in Mercy and which subsists in Sweetnesse But to say as you do is to annihilate it wholly b Clarissimum est Episcopum peccatorem resurgere non posse per media statui propria cum hoc ipso quo peccator est statum amittat ex primario jure nec ampliâ—s in co sit Vindiciae p. 296. Quâ—libet vinculi Castitatis in fractione perimitur Sacerdotium pag. 319. edit Anno 1646. That one onely Mortall Sin destroyes the office of Bishop and Priest c This is one of the secret Maximes of the Abbot of St. Cyran that the words of Absolution are not operative but declarative onely of their effect Letter of my Lord the Bishop of Langres to my Lord S. Malo concerning the Maximes of the Abbot of St. Cyran That the Sentence of the Priest is onely a simple declaration of the pardon which the Sinner hath obtained of Heaven That 't is an inviolable Law that one ought to defer Absolution till after the fulfilling of the Penance and that the contrary practice d Frequent Communion p. 628 favoureth the generall impenitence of the world The fruit of these wicked Maximes can be no other but a distaste of the Sacraments such as those women finde who abandon themselves to your direction and such as Mother Agnes of St. Paul Abbesse of Port-Royall hath expressed in one of her Letters in these terms e This Letter maketh one piece of the Processe against the Abbot of St. Cyran See the Progresse of Jansenisme p. 81. I think my heart is hardened having no feeling of Conâ—rition nor Humiliation to see my self deprived of the Sacraments and I could passe my life thus without being troubled at it We are at present in the time of the Confessions of our young Schollers I remember a good Priest who you told me heareth Confession after the manner of the Ancient Church I know not whether we may may get him for these yong ones and for some Siâ—â—ers There are some who have not been at Confession these fifteen moneths This would amaze a Confessour who demandeth onely words and not dispositions The fifth Imposture French 8. THat the Jesuites take away the rigour of Fasting by unlawfull Dispensations a The Minister du Moulin casteth a world of reproaches upon the Church about Fasting pag. 343. which Modesty will not suffer me to publish because Filiucius proposeth this Question One who hath over-wearied himself about any thing as for example in satisfying a Wench is he obliged to fast Not at all But how if he have thus over-wearied himself on purpose to be thereby dispensed from Fasting Shall he yet be obliged to fast Although he have made such a formall design yet would he be not obliged to fast Letter 5. p. 89. Answer This lascivious Beast resolves to be merry at Filiucius his charge and darts at him the blame of these two things to have asked an ill question and to have answered it ill For what concerneth the first accusation
formerly commanded to fast on Rogation dayes yet neverthelesse through all the world a contrary Custome has prevailed over that precept took away the obligation of fasting and enjoyned onely abstinence in the Major part of Christianity But that which is most egregiously absurd is that this learned Civilian to finde out some ground in Filiucius on which he might raise his ridiculous accusation takes these words desuetudine abiêrunt from a particular proposition g Filiuc Tom. 2. tract 25 à num 32. ad num 33. which this Father advances on the subject of Blasphemers in which he tells us that amongst those penalties set down in the Ancient Testament against this crime or established in the Church by the Constitutions of Popes the one sort were never received in the Law of Grace and the other are no more in use At vel receptae unquam non sunt vâ—l jam desuetudine abierunt Upon which this wise Interpreter making what glosse he pleases accuseth him for favouring in that particular those wicked Priests who unworthily presume to approach the Altar and makes him Author of this generall Proposition without any the least restriction or modification That the Laws of the Church lose their force when they are no longer observed Who will not laugh at this unreasonable reproach An Advertisement to the Jansenists That the Laws of the Church lose their force when they are no longer observed is a Maxime which may very well be explained in a good sense that is when the Church as I have said by a prudent condescendence takes off the rigor of the Precept and yields somewhat to Custome But I cannot imagine what way you can justifie this h Vindiciae pag. 286. That the Ancient Law drew men on to Sin Death and Damnation by it self per se quantum in se erat i In the Information given by Monsieur de Lauberdemont the Originall of which is in Clermont Colledge That the just ought precisely to follow the movings of inward Grace which is to them as a Law without looking to any exteriour Law though these inward movings should contradict the exteriour Law Certainly the Abbot of St. Cyran had a great deal of reason to say k See the same Information in a Book intituled The Progresse of Jansenisme pag. 14. That he never learnt these Maximes out of Books but also we are not bound to believe he had them from God who is Truth it self or that he guided himself wholly by the lights inspirations and interiour sentiments which he received from God 'T is not likely that God should have told him l See the same Information That Sacramental Absolution supposes remission of Sins That 't is onely a declarative judgement That the present Church can no wayes be thought a Church in any other sense or for any other reason but because it succeeded in the place of the true Church just as if a troubled corrupted matter should fill the chanell of a River which had been quick and healthfull water Is not it because you will maintaine thâ—se excellent Maximes that you are angry at those who say The Laws of the Church lose their force when they are no longer observed It may be you are of the same opinion with the Abbot of St. Cyran that the present Church is corrupted like a filthy puddle-water in that she doth not observe ancient Traditions The twelfth Imposture French 12. THat the Jesuites encourage Servants in domestique frauds and cheats because Father Bauny hath established this great Maxime to oblige those who are not content with their Wages It is in his Summary p. 213. 214. of the sixth Edition May Servants who are not content with their wages advance them of themselves by filâ—hing and purloining as much from their Masters as they imagine necessary to make their wages proportionable to their Services In some occasions they may as when they are so poor when they come into service that they are obliged to accept any prosser that 's made to them and that other Servants of their quality get more elsewhere Letter 6. pag. 123. Engl. edit Answer The Author of the Libell called Morall Divinity using the same reproach against Father Bauny taketh the question which this Father proposeth for hâ—s Decision and that which he asketh for his Answer This Jansenist who hath choice of Methods taketh away one part of the Answer and lâ—aveth out the other and to the end that he may better this Calumny by a second Imposture he falsifies the Register of Chastelet in the case of John de Albe assuring us that his Judges did extereamly approve the counsell of Monsieur de Montrouge yet nevertheless there was not any one followed it as as is evident by the Schedule of the Criminall Chamber where their advice and judgement on the Suit is to be seen Now that I may take away the scandall this Calumniatour has cast and justifie Father Bauny whom he labours to defame by such odious and unjust deceits I am constrained in this place to shew the conformity of his Doctrine with that both of the Holy Fathers and most famous Casuists that the whole world may judge whether it be such as he hath most falsely painted it that is to say unlawfull pernicious and contrary to all Laws Naturall Divine and Humane such as is able to confound all families and authorize all domestique frauds and infidelities Letter 6. pag. 125. 'T is certain enough there are but too many wicked Servants who without cause complain of their wages and who by a self-conceitednesse imagining their Services not sufficiently rewarded may easily deceive a Confessour if he trust to their imagination And therefore Cardinall Lugo one of the latest Jesuit-Authors who has writ concerning that matter but one of the first for Dignity and Knowledge wisely observes a Quare rarò credendum est in hâ—c parte famulis obtâ—udentibus defectum justi stipendii Cur enim alium dominum non quaerunt vel non quaesicrunt cum majore stipendio si invenire facilè poterant Si autem non poterant non ergo fuit injustum pretium quo majus communitèr non potuit inveniri Card. de Lugo de justit jure disp 16. sect 4. § 2. num 80. That men should be very backward in giving ear to such kinde of complaints For they may sayes he finde other Masters who will give them more wages therefore why do they not seek out such and wherefore do they not make it their businesse to finde them If they cannot casily get such a Master their wages are not unjust because ordinarily they cannot finde greater So also 't is not to be denied but that there are ill Masters who misuse the labor and sweat of their poor servants whether it be by not paying the wages they promised or by taking advantage of their extream necessities to make them serve upon unreasonable conditions and not giving them what they know
of the inconveniences may arrive Does he not know that the circumstances and dangerous consequences of an Action are sufficient to render it criminall before God when in its own object it were not really so What consequences can one imagine more dangerous and more capable to corrupt an action and render it mortall then those which Lessius brings to reject the practice of this that is the infinity of unjust murthers which it would cause in the State This opinion sayes he ought not to be permitted in the practique for the inconveniences which may follow Men would easily perswade themselves that they were accused out of Calumny and that they have no way to clear themselves but by the death of the Calumniatour And so many unjust murthers would be committed in a State Will you acknowledge the true Doctrine of this Father which you have supprest and are you not sufficiently convinced of that falsenesse by these so manifest proofs The fourth Imposture concerns Filiucius who is reprehended by this Writer for maintaining that Doctrine of the Jesuites which forbids killing not for opprobrious words onely but even for the most hainous Calumnies and most unjust Accusations He alledges for a reason That one may be punished by the hand of Justice for killing people upon that account I would gladly know what â—ffence that Father had committed if he should have made use of that reason Does the Jansenâ—st believe Judges never punish Murtherers but on Politique accâ—unts and not upon Maximes of Conscience and Religion â—s not the Law of God thought on at the Bar Have not the â—udges of life and death the Commandments of God before their eyes Is the Râ—ligion of their Court so suspicious that he judges the Iesuites to be criminall for having grounded their opinion on the legall Sentences Let me entreat him once more to tell me why he has added this Raillery to the former I told you Father that all you can do will amount to nothing if you have not the Judges on your side Does he think these Fathers hold it dishonourable to regulate their conduct by the justice of Laws and the sentences of the Court But that which is yet more ridiculous in this passage is that in the place he cites Filiucius indeed speaks of the penalties which the Iudges order against Murthers but sayes nothing of Murthers which are committed for Calumnies 'T is in the following Number that he treats of it and where he brings two reasons wholly different from those which this Iansenist attributes to him I put them in the margin that all the world may see how God confounds Calumniatours and how he suffers them whilest they attaâ—que the reputation of others so to blinde themselves that they become a reproach and laughing-stock to the whole world We must hold says c Practicè contrarium est sequendum tum quia si fama sublata est non recuperatur per mortem detractoris Si non est sublata ferè semper aliis modis impediri potest tum quia aperiretur via caedibus major a mala sequerentur in Republicâ ut fatetur Lessius 1. 11. 82. Filiucius Tract 29. c. 3. n. 52. Filiucius the contrary opinion in the Practique because if the Calumniatour have already taken away your reputation you cannot restore it by taking away his life if he have not yet done it there are commonly many other wayes to preserve it And besides all this 't would open a gap to Murthers and greater evils would happen by it in the State An Advertisement to the Jansenists I cannot tell why you should be so offended with the Iudges or what reason you finde to dislike the Iesuites sticking to their sentences in the Decision of the Morals For indeed they have hitherto been very indulgent towards you and with a great deal of patience suffer'd your disorders What ever it be you must take away the scandall which you have given to the publique in saying falsly That the Iesuites finde it lawfull in conscience to kill a man for opprobrious words onely and that they forbid it meerly for politique respects and to have the Iudges on their side Whereas I do assure all Catholiques there is not any one Divine whether Iesuit or other that will suffer one to kill another for simple Calumnies 'T is true some famous Authours who are no Iesuites have thought it lawfull to kill a Calumniatouâ— when he seâ—s upon both honour and lâ—â—â— with such powerful and unjust inventions that there is no way of escaping but by his death 'T is the opinion of Bannes of Maior of Peter de Navarr of Monsieur Du Val that ornament of the Sorbon and of Cardinall Richelieu as you may perceive by Father Caussins Answer to the Morall Divinity and by another Answer of a Divine of the Society But this is so extraordinary a case that it scarce ever happens Notwithstanding the most knowing Authours that are amongst the Jesuits as Suarez Vasquez Lessius Reginaldus Filiucius c. do unanimously oppose this Doctrine because of the dangerous consequences which it would draw after it and if in opposing it they use a modesty 't is because that opinion has not yet been condemned by the Pope nor by the Church who have power to do it and that although they do not approve the opinion of these famous Doctors yet they know the respect which they owe to their persons For your part who unjustly condemn this proceeding and who would render them criminall because they are not so heady as those of your party nor so insolent as to attribute to themselves the Authority of the Pope and of the Church you ought rather to study to correct the wicked Doctrine of the Abbot of St. Cyran who was so bold as to dare to teach a man may kill his neighbour when the inward Spirit moveth him to it although the outward Law forbid it When you please you may see both the proof and the practice in the second page of the Information that was given against him by the command of the late King in the Year 1638. The Original is in the Colledge of Clermont The two and twentieth Imposture French 3. THat the Jesuits encourage Banquerupts because Lessius affirmeth A man that turns Banquerupt may with a safe conscience retain as much of his own goods as is requisite to maintain his Family in an honourable manner nè indecorè vivat notwithstanding that it was gotten unjustly and by manifest crimes Letter 8. pag. 168. Answer This Disciple of the Calvinists learnt this reproach in the Traditions of his Master page 334. a Du Moulin casteth the same reproach on the Church pag. 334. A man saith he that had taken by force or fraudulently anothers goods is not obliged to restitution if be cannot do it but by prejudicing his honour Navarr Consil lib. 3. de Statu Monach. Consil 3. onely changing the name of Navarr into Lessius But he hath put on it such
c. 21. d. 16. sayes That though there were such an agreement a man is never obliged to make restitution of the prosit unlesse it be by way of charity in case he of whom it is exacted be in want yet with this proviso that he who received it can restore it without inconvenience to himself This is all that can be said of these Authors You cheat Jugler this is not all that can be â—aid nor all that you ought to say For you ought to have said That Escobar in the same place you ciâ—e teaches according to Molina the Jesuit c Molina Tom. 2. d. 310. requirit ulterius quod merces non vendantur ex intemione inâ—imo pretio reemendi Porro Salas id non obstare asserit Escobar in the place quoted by the Calummatour That this coutract is not lawfull unlesse the Merchant that sells the wares be without any intention to buy them again at a cheapâ—rate but Salas indeed sayes this is not necessary Now tell me truly what sincerity is there in your Translation You should have said that according to Lessius and in the very place by you alledged or rather corrupted d Adverte tamen hunc modum contrahendâ— sâ—pe non carâ—re culpa in Mercatore qui ex composito it a vendit ut pretio infimo redimat Nam promâ— peceare potest contra charitatem â—t si cogat miserum hominem cmere meâ—ces quibus non â—get cum posset illi facile absque suo incommodo mutuum dare Secundò peceare potest praebendo malum exemplum Nam contractus ille habet speciem mali suspicionem usurae Tertiò seipsum alios infamaâ—do Non tamen tenetur ad restitutionem ut inquit Navarrus quod intellige non teneri exjustitiâ sed sieri potest ut teneatur ex charitate ut si alter â—it pauper grave sit illi tale detrimentum cum ipse sit causa talis incommodi gravis teuetur illud â—movere ex charitate cum commodè potest When a Merchant sells wares on condition to buy them again at a lower price he is likely to fin in the commerce For first he may give a great wound to Charity as for example by constraining some poor miserable person to buy those stuffs or wares with great prejudice he himself in the mean time not knowing what to do with them whereas without any inconvenience he could lend him the money Secondly hâ— may sin by the scandall which he gives because this commerce carries some sâ—ew of ill and some suspiciou of Usury In the third place by drawing both on himself and his a publique in famy All this with one bite you have torn oâ—â— In â—ine you ought to have said That if Lessius condemning whosoever makes this Contract to be guilty of sin do not oblige them by any precept of justice to make restitution in this he onely follows the judgement of Navarre whose name you have smoothered and does it onely that he may make the duty of this obligation to â—ise from the precept of Charity no wayes inferiour to that of Justice in case that he who buyes be in poverty and that he who â—ells canrestore it with out inconveniencing himself Is this your manner of abusing the patience of wise men Is it onely to say three or four words of Italian or Spanish the Contract Mohatra Barata Stocco to prove all the Morall of the Jesuites Heathenish Letter 5. Or can you believe a wise man will be satisfied with your insipid jestings which can onely drum in weak heads and cheat the heedlesse An Advertisement to the Jansenists This Calumniating Jansenist may tell us when he pleases the other Methods he sayes we have to teach worldly people how to enrich themselves without usury But I assure him before-hand we shall never approve that of the Jansenist Priest who invented the last year a way to open the Chest in Churches and made an assay on that in St. Medericks nor that of that famous Diâ—ectour who long since found the Art of stealing Cabinets and of making himself rich in a moment by the full summe of nine hundred thousand livers This Method is far more commodious then the Mohatra of the Spaniards and the Stocco of the Italian All the world can tell us there are none so dexterous as the Jansenists when it concerns getting of money But yet let them never hope those unlawfull courses can eveâ— fall into the approbation of Casuists The twenty sixth Imposture French 10. THat Father Bauny a Jesuit teaches That young Maids have a right to dispose of their Virginity without their parents consent because he speaks thus in his Summary of Sins pag. 148. When that is done with the Daughters consent although the Father have cause enough to complain it does not follow that the said Daughter or he to whom she prostituted her self have done him any wrong or violated justice as to him For the Daughter is in possession of her virginity as much as she is of her body and may do what she will with it except onely killing or dismembring her self Letter 9. Answer Father Caussin in his answer to the Moral Divinity refuting this Imposture reproaches the Authour of that Libell for his forgetfulnesse in taking the Commandment which regards Chastity for the seventh although the Catholiques count it but the sixth yet had he but reflected that 't is in that rank the Calvinists place it and the Minister Du Moulin from whom he learned it calleth it the seventh in his Catalogue of Romane Traditions pag. 328. he would have seen his faithfull Schollar had but too good a memory to remember the Doctrine of his Master though he wanted judgement to make use of it 'T is in the same place I mean in the Traditions concerning the seventh Commandment Thou shalt not commit Adultery pag. 329. where this Lay-Casuist of Port-Royall found a mould for this Calumny For amongst a great many Railleries with which Du Moulin fills up that Chapter he sayes 'T is a Tradition of the Church That a Daughter who shall commit Whoredom after twenty five years cannot for that be diâ—inherited nor dispossessed of her portion and on that he cites those Orthodox Doctours to laugh and jear at their opinion The Jansenist who adores any thing that does but come from Geneva endearing the Calvinists addes the reason of this Maxime Because the Daughter sayes he is in possession of her Virginity as much as she is of her body and when she prostitutes her self although her father have subject to complain yet she does him no wrong neither does she violate justice as to him and thereupon he qâ—otes the Iesuits The words which Du Moulin alledges are of Navarr lib. 4. Consil de cond appos Consil 2. Those words which the Jansenist bâ—ings are of Bannes a Caeterùm existimo quod mulier est domina sâ—â— corporis c. Bannes loc citat Nam si virgo contra
which cannot be forborn you without betraying Religion and abandoning the innocence of those you have calumniated You are much to blame Sir to take an act of justice for an injury they are not injuries but truths that have been told you to repell your Calumnies and you know there are no better weapons to beat down falshood and errour whose Secretary you glory to be then those of Truth which you have rashly withstood If one terms you Heretique 't is but after the whole Church has call'd you so which cannot be mistaken and 't is an article of Faith That Jansenius's opinions touching Grace being as all the world knows condemn'd and fulminated by the Church all the Jansenists that persist obstinate in their defence as you do are Heretiques If one say you are a Calvinist disguiz'd and a Disciple of Du Moulin 't is but after you have been convicted of it by the conformity of your Maximes and Impostures with those of that Minister whereto having made no answer you cannot avoid the censure of being either his Scholler or a Filcher of his works If one reproach you for being a Scoffer 't is indeed a shamefull quality for a Censurer of Morality but you have drawn it on your self by those injurious Satyres you have learnt in Calvins School and which you pretend to sanctifie by the example of the Saints and of God himself In fine if a man charge you with Gullery and Imposture 't is but after an Ordinance of Parliament which yet by blasting and tearing your Book of Morall Theology as an infamous and scandalous Libell has not been able to deter you from filling your Letters with those old calumnies noâ— from inserting new ones By this you see Sir that the reproaches cast upon you being just your complaints cannot be reasonable and that being condemn'd as a Calumniatour by voice of the Judges 't is but in vain to seek to be treated as Innocent in the judgement of your Adversaries Neverthelesse how unjust soever that pretension is wherewith you flatter your imagination I can affirm that the proofs whether generall or particular whereon you think to build your justification are so extreamly ruinous that had you not told us you intended an Apology I should have been perswaded by your reasons that you meant to make a publique confession of all your Impostures The principall reason whereby you pretend to shew that you are not an Impostor and that you cannot be suspected of having cheated the world by falsifying the passages of the Authors you alledge is that you are alone without force or any humane assistance against so great a Body â— answer we must finde out a new Logick such as Aristotle was never acquainted with to conclude thence that you are not an Impostor But to infer the contrary and prove to you by an invincible consequence that you are in effect what you would not appear to be there needs no more but to have eyes to read your Letters and a little common sense to judge of them You are alone Sir By what misfortune was that good friend of yours that faithfull companion of your labours that Jansenist who never lies removed from you You are alone Is it possible that you have left to be a Jansenist or that there are no more of your Sect in the world but you such a happy change were indeed to be wisht but I fear not so soon to be expected You are alone I verily believe you would fain have people pitty you and as for my self I have a compassion to see thirty or forty Solitaries extreamly busie one in culling ouâ— Texts another in paring or lengthening of them another in correcting proofs another in dispersing the sheets another in reading them at beds-sides and crying them up while you in the mean time hiding your self cry I am alone without force or any humane assistance therefore I am no Impostor This kinde of reasoning is very powerfull and perswasive You adde secondly that it is not likely you should hazard the losse of all by exposing your self to be convinced of Impostures and you rely much on that proof But Sir since you have blindly cast your self amongst a party of Heretiques since you have lost Faith by defending of Jansenisme Charity by an implacable hatred against them that cry down that Heresie Religion and Honour by your profane Railleries against Grace take it not amisse if I tell you that you had not any thing remaining to lose when you expos'd your self to be convinc'd of Imposture by assaulting the Jesuites and that such an enterprize was the effect of a finall despair which put Calumny into your mouth having first stifled the love of Truth in your heart Besides you are assur'd in case there were any thing remaining after so sad a shipwrack that so long as you miscarry not in your design of keeping your self unknown all the infamy you deserve will light upon your Sect and though the name of Jansenist lie under the blemish of an eâ—eâ—nall ignominy you foresee your own will be ever safe provided you keep alwayes in the daâ—k In fine the last reason you bring to remove the suspicion of your Impostures is that though it be hard to come to the knowledge of you 't is an easie matter to discover the falsities you are guilty of seeing the most simple are capable of it and that they who have not studied sufficiently to penetrate questions of Right have naturall light enough to judge of questions of Fact 'T is that very thing Sir which comforts all good people and gives them as much joy as it yields shame and ignominy to the Jansenists For they have so clearly discern'd your false dealing by th' Impostures they have hitherto discovered and the strange falsiâ—ications they have observed in your Letters are so visible to the whole world that all the sleights of Jansenisme and all the false colours wherewith you seek to disguize them by your last sheet serve but in lieu of a shadow to give them a clearer light There is nothing easier then to make â—â—iall of it there needs no more but meerly to shew you that in the defence of those you endeavour to palliate you inceâ—â—antly fly to the question of Right wherein you break your promise and answer not to the question of Fact whereby you offend against your duty Remember Sir those two conditions which you have accepted and let us see if you will be as faithfull in observing them as you were bold in receiving them The first of your Impostures you know it Sir and confesse it your self is about Vasquez's opinion touching Alms. I maintain that you have falsiâ—ied it You on the contrary pretend you have rightly reported it I have therefore onely to shew you in evidence of the weaknesse of your Answer that you have not so much as touch'd the question of Fact and that your defence is but a continual perplexing of the question of Right Is it not true
teach However I am confident there are not many that would willingly trust to that secret of these Doctours but would rather prefer that of Jansenius who had found a method how to take secretly as much of the money belonging to the Colledge of Saint Pulcheria as would maintain Barcos without any mans discovering it by the yearly accounts he was to make thereof Behold how opposite the Maximes of the Jesuites are to those of the Jansenists The Jesuites say you approve of crimes in speculation and condemn them in practice The Jansenists commit crimes in practice and condemn them in speculation The Jesuites according to your visions seek distinctions to secure themselves against Judges and the Iansenists invent calumnies to secure themselves against the Popes But which is much resented by those who have a reall love for that reformed Church whose re-establishment you project the Iesuites for the zeal they bear to the good of the State are welcome to the Iudges whereas the Iansenists by reason of their rebellion against the Church finde no favour from the Popes Behold the true Source of all your calumnies and reproaches This it is that makes you fret with envy and which begets this third observation That the Jesuites imagine that the esteem they have in the Church will hinder men from punishing their attempts against the Truth Do you not fear they will be stung at this reproach and offended that you publish the credit they have in the Church Had all the Jansenian Sect laboured as long a time to justifie the sound Doctrine of the Iesuites as it hath done to calumniate it could it have suggested to you a more pregnant clear and invincible proof then this For if they have credit in the Church which is holy and wise on what else can it be grounded but on the purity of their manners and doctrine Can vice have esteem where sanctity reigns Or unsound Doctrine subsist with honour where verity Presides Recall to minde what you practis'd at Rome with Pope Innocent the Tenth and the arts you us'd to purchase credit in the Church Have you prevail'd therein Have you by all your Intrigues procur'd approbation of any one of your pernicious Maximes The very name of Iansenist is it not equally suspected of Church and State Have not all your Books been blasted by an opprobâ—ious Censure Finde you not above forty of them in the list of prohibited Books And have they not lately condemn'd at Rome the two last Letters of Monsieur Arnauld which made so great a noise in Sorbon Who sees not this disgrace to be an infallible maâ—k of your errours and a penalty necessarily annext to Heresie Now therefore argue thus by the Law of contraries The Jesuites have reputation in the Church Councels approve their Institute Popes make Bulls in favour of their sound Doctrine and good life The Bishops honout them with employment in their Diocesses to labour for the salvation of souls and instruction of the people The good and vertuous that know them love them there are none but Heretiques and Libertines that persecute them Men must therefore conclude that the Iansenists are much to blame for decrying their Morality since it is universally approv'd that those scandalous Letters which fly over all France are fill'd with nothing but Impostures Falshoods and Disguisements Really Sir this onely consideration might serve as a generall Apology for all you have hitherto said which though you should repeat a thousand severall wayâ—s men might content themselves with seâ—â—ing you to Rome and desiring you to presenâ— youâ— grievances to the Pope who is the sovereign sudge as well of the Doctrine of Manners as of Faith For men begin here to be weary of your repetitions How often have you tired our ears with the Doctrine of Probable Opinions Must I again make you blush at your absurdities therein I should willingly forbear to give you that confusion but that I evidently perceive you want light as well as Charity and have need of instâ—uction Learn therefore Sir seeing you will make us dwell upon the subject of Homicide that there are opinions in this matter openly repugnant to Faith which they call Hereticall as that of the Waldenses who held it was never lawfull to kill a man for any cause whatsoever no not by the Laws of Iustice There be other opinions covertly repugnant to Faith which we call suspected and dangerous as is the opinion you propose without reservation That there is an infinite distance between Gods prohibition of killing and the speculative permission that is given therein by Authours For seeing you never explain your self what prohibition or what permission you mean men have cause to doubt whether or no to seem more holy then the Laws you affect not this error m A Castro Minor verb. Occidere Haeres 1. That it is never lawfull to kill a man no not by publique Authority nor to defend ones life cum moderamine inculpatae tutelae Wherefore speak again and that clearly for there is a precipice on either hand be it in too much remisnisse which corrupts the Doctrine of manners or in an excesse of rigoâ—r which ruines the Doctrine of Faith There be other that are against good manners which we term scandalous as those of Monsieur de St. Cyran n 'T is a part of his Indictment to be seen in Clermont Colledge who taught that one was oblig'd to kill a man when incited thereto by inspiration though it were contrary to the exteâ—iour Law that forbids it There are some that contradict common sense which we call Extravagant and temerarious as that of the same Abbot who proves in his Royall question which you acknowledge for the first of his works that men are oftentimes oblig'd to kill themselves and that as this obligation is one of the most important and difficult so there is required a great courage and an extraordinary strength of minde to perform it There be other opinions that are receiv'd by the whole Church from which it is not lawfull to recede and which for that reason we term Orthodox Catholique Indubitable For instance that he who kills a Thief whom he findes in the night forcing the doors of a house or breaking through the walls ought not to be questioned for it for the Scripture it self declares as much There be yet other opinions that are not so clear and evident which the Church leaves to be disputed by Divines permiting them to hold what they think good and these are they we call probable among which we must yet distinguish opinions probable in practice that is such as one may practise with a safe conscience from those which are onely probable in speculation that is to say in the subtle precisions of the mind which contemplates things lawfull in themselves though in practice they are ever accompanied with such dangerous circumstances as render them unlawfull You see the reason why Divines affirm them probable in speculation
Rome and dedicated it to Cardinall Carassa whose name he bears l Carassa praepositus generalis Clericor Regular tract 3. sect 2. quest 16. alibi passim The same Court of Rome must tear from its bosome the Learned Cardinall De Lugo and condemn the judgement of the Pope who has cover'd this murthering Doctrine as you call it with the splendor of his Purple m Lugo de Justitiâ disp 10. sect 9. n. 175. You spare not the very Saints themselves and though their vertue and wisdom have gained them never so high a câ—own in Heaven yet you fear not to make them slaves of Hell The Order of St. Domminique presented to Pope Clement the Eighth the Works of B. Raimundus together with the n Raimnndus l. 2. glosse wherein this Maxime is contain'd The Church has hitherto given to St. Antonine a rank among the Blessed though he also teaches o D. Antoninus parte 3. tit 5. c. 3. the same Doctrine But they were both deceiv'd in your opinion and deserve if you might be believ'd to be thrust out of Paradise with shame as men so far devoted to the Devills Orders as to publish among Christians those horrid Maximes which were too bad to have come even out of Hell it self Who gave you the Keys of Heaven to dispose of them in such a manner Who put into your hands the thunderbolts of Gods justice to strike his friends with you who are beaten in pieces with the thunderbolts and Anathema's of the Vatican Had you the pride of Giants and not felt their punishment I should not be astonish'd at an enterprize so insolent But having been so often beaten so often thrown down and humbled by a sovereign and inevitable power how have you the boldnesse to lift up your head and open your mouth against the Children of the Church especially being declared infamous by the judgement of their Mother Does it belong to Criminalls to pronounce Decrees to Corrupters of the Faith to make themselves Arbiters of Manners and Interpreters of Laws They that teach That it is lawfull to kill ones self and that a man is often oblg'd to do it p Question Royall of the Abbot of St. Cyran have they right to define when it is lawfull to kill their Neighbour And they that hold q Abbot of St. Cyrans Maxime according to the deposition given against him at his Triall which is to be seen in Clermont Colledge That we must follow the interiour motion that incites us to Homicide even when the exteriour Law prohibits it are they not gracious people to take upon them to determine at what time that exteriour Law permits and leaves it in our power Have you already lost the memory of those perniâ—ious errours that caus'd so great a scandall among Christians viz. r Jansen condemned by the Pope Tom. 3. lib. 3. cap. 21. That Christ did not dye for all men s Jansen Apol. 1. pag. 117. That he is not the Redeemer of those that perish that they have reason to reproach him for not being so that he prayed not to his Father for their eternall salvation no more then for the Devills t Vindiciae pag. 286. 292. Jansen Tom. 3 lib. 3. cap. 8. in the Title of the Chapter That the old Law it self induced the Israelites to sin that the Grace which God gave them was an obstructing Grace that rendred justice more difficult and impossible as if it had put a wall betwixt them and it u Jansen Apol. 1. That sufficient Grace is a gift for the Devill to give and that the Devils would willingly give such gifts if they had them to bestow x The Rosary of the B. Sacrament A Piece lately come forth of Port-Royall approved by Jansenius but censured by eighth Doctors of the Sorbon That one may renounce all Gods promises and the power that souls have to subject themselves to him that we may wish that God would not think of us nor regard any thing that passes without himself that souls should renounce the meeting with God and not present themselves unto him but to be rejected of him chusing rather to be forgotten by him then by being in his memory to give him cause to depart from the application of himself to attend to Creatures These are the horrid Maximes you ought to detest if your zeal were true and sincere and to advertise all the world that they are come out of Hell that the Devill was the first Author of them and that it were to be wished he had not met with men so far devoted to his Orders as to publish them among Christians You should say no more then what the Vicars of Christ have pronounced from the Throne of St. Peter then what the Bishops of France have declar'd in their generall Assemblies what all Orthodox Doctours have taught in their Schools and lastly what the Universall Church holds for certain no man daring to contradict that is not a manifest Heretique But this is strange indeed that in lieu of submitting to the voice of the Sovereign Pastour you should chuse rather to be a Master of Error then a Scholler of Truth that being voluntarily blinde in the wayes of God you should presume to enlighten the Children of light and that even while you sin against your own conscience intrude your self to regulate the conscience of your Neighbour doubly culpable to believe that the whole world is deceived and not see how much you are deceiv'd your self Open your eyes Sir and of an infinite number of errours acknowledge those at least you have committed in your last Letter I will not tell you it is onely a common place which you have reserved a long time to secure your retreat or rather that it is a perpetual digâ—â—ssion which to all men of understanding discovers your flight and that having nothing to answer to the real Impostures I have convinc'd you of your anger and despair carry you away so far beyond judgement that a man cannot chuse but laugh to see how you run your self out of breath I will not blame you that you accuse me of departing from my subject since I onely do it to reduce you thither and am necessitated to do so if I ever intend to meet you who seldom or never come near it but by compulsion Neither will I force you to blush at your strange boldnesse in making me say that Layman a Jesuite followed Navarr in the point of Duels whereas I my self had laid it to your charge in the first part of my answers that you falsly ascrib'd to Layman that opinion by concealing the name of him who was effectively the Author of it I will endure that instead of justifying your self of the Fourteenth Imposture wherewith I upbraided you and of giving an account why you make Molina say in your Seventh Letter That he durst not condemn of sin one that should kill the man that would take from
reperies à sexto ad undecimum caput lib. 8. de Hist. Pelagiana c. And of the Fifth f Pag. 36. Augustini verba sententiam summa side repraesentavit Iprensis Episcopus lib. 3. de Gr. Salv. cap. 2. Vbi retulit veterem Ecclesiam Lugdunâ—nsem Sinodum Valentinam expressissime definiâ—ntes velut â—idei Catholicae dogma Non pro omnibus omâ—ino sed pro â—idelibus solis mortuum Christum Crucisixum The Author of the Book of Victorious Grace with six Approbatours sayes That those Propositions are most true and most Cotholique according to the sense of Grace efficacious in it self g Pag. 16. 18 21 22. As it is also in that sole sense that the Lord Bishop of Ipres maintains them against the errours of the Jesuites That they have a good sense in which the Lord Bishop of Ipres and the Disciples of St. Augustine have alwayes defended them And where is it that the Lord Bishop of Ipres has defended them Is it not in his Augustinus And how should he defend them in that Book if they were not there They are therefore the Propositions of Jansenius and they that cannot finde them there again need onely resume the eyes they had before those Propositions were condemn'd Since the Authour of the Memoire touching the Jesuites design affirms That Jansenius's opinions on the Subject of those Propositions are the same wiâ—h St. Augustins and consequently that one cannot determine them condemn'd in Jansenius 's sense without violating all the rules of the Church As also that the ablest Divines would be oblig'd to acknowledge the capitall points of St. Augustine 's Doctrine condemned if the Five Propositions had been condemned in Jansenius 's sense Does â—e not grant those Propositions to have a sense in the Doctrine of Jansenius and consequently that they are Jansenius's either as to the Letter or as to that sense And the Authour of the Illustration upon some new Objections supposeth he not the same when he sayes That though the Jesuites should by surprize have extorted a generall condemnation of Jansenius 's sense Yet all the Learned who are vers'd in St. Austines Doctrine would not be able to believe that they could without wounding their consciences so far blinde themselves as to take the most constant Maximes of that great Saints Doctrine for Heresie and Impietics He is carefull to forbear denying the Five Propositions to contain the sense of Jansenius and contents himself with the common evasion viz. That Jansenius his sense is also the Doctrine of St. Augustine 'T is notoriously known that the five Deputies at Rome a few dayes before their condemnation protested before the Pope in the name of themselves and all the Disciples and Defenders of St. Augustine that they did and would maintain during their lives the Five Propositions in their legitimate sense as containing the undoubted Doctrine of St. Austin and consequently of the Church They well knew that in their opinion the sense of St. Augustine and Jansenius were not different But rightly judging that the defence of St. Austin would appear more reasonable then the defence of Jansenius they in a Bravado stil'd themselves the Defenders of St. Augustine though they were in effâ—ct but the Defenders of Jansenius And consequently till such time as we have a constat of their revoking that generous protestation we are bound to believe them on their Parol that they and the other Disciples and Defenders of St. Austin that is to say all the Jansenists do still and will during life defend the Five Propositions in their legitimate sense which is just the sense of Jansenius We are therefore agreed of the Fact by the Jansenists own confession to wit That the five Propositions are of Jansenius either as to the words or as to the sense they may receive nay as to their legitimate sense if we will believe their Deputies at Rome We must therefore hence forward dispute onely of the Right to know whether the Fact which we are agreed on deserves approbation or condemnation For 't is just as when in secular judgements the supposed criminall confesses the fact he is charg'd with as when Milo for example freely grants that he â—lew Clodius after which it remains onely to enquire whether he had right to do it So since the Jansenists have confessed that they maintain the Five Propositions in Jansenius's sense there 's no further diâ—pute but whether they have right to maintain them But the Pope decides the controversie saying That in those Propositions he condemns the sense of Jansenius And consequently if he be deceived he is deceived in the decision of a point of Right not a point of Fact And if the Jansenists refuse to obey that decision the pretext of its being a question of Fact will not excuse their refusall For 't is but a mear mockery to say they have submitted to the Constitution unlesse in their Morality they call it a submission to refuse to act what is ordained Nor can they alledge that Jansenius's own sense of the Propositions and that which we pretend to be his are divers senses We call no other the sense of Jansenius then that which Jansenius himself has express'd in his Book then that which the Jansenists have preach'd taught publish'd by an infinity of Writings and have abridg'd in the Paper of Three Columns That is the sense we call Iansenius his sense and which also the Pope intends And therefore it was that in the pursuance of his Bull he condemned all Books that defend that sense and namely the Paper of Three Columns That is to say he condemns the expression which Iansenius and the Iansenists themselves have made of their Doctrine in the Five Propositions In a word the Pope having declar'd that he has condemn'd the Doctrine of Jansenius we press the Jansenists with their own Maximes so as 't will be impossible for them to escape without retracting what they have said or renouncing the infallibility of the Church For see how they argue Pope Celestine writing to the Bishops of France declar'd St. Augustines Doctrine touching matter of Grace to be the Catholique Doctrine Therefore they that impugne the same Doctrine of St. Augustine are Heretiques We say in like manner Pope Innocent X. writing to the Bishops of France declar'd that Jansenius's Doctrine is condemn'd as Hereticall Therefore the Jansenists who defend that Doctrine are Heretiques What is there replyable It is they will say a question of Fact wherein the Pope is not infallible viz. whether the Doctrine he condemnes is or is not the Doctrine of Jansenius And 't is also say we a question of Fact wherein the Pope is not infallible viz. whether the Doctrine he established be or be not the Doctrine of St. Augustine What know we say they whether Pope Innocent ever read Jansenius And what know we whether Pope Celestine ever read St. Augustine Pope Celestine express'd in a certain number of Propositions the Doctrine
Decisionâ— of the Church another while dissembling and palliâ—ting that contradiction acting as St. Bernard sayes now the Wolf and anon the Fox The Church â—ells us that the Five Propositions taken in Jansenius's sense are Hereticall the Jansenists affirm That the Five Propositions taken in Jansenius's sense are the most constant verities of Catholique Doctrine This is acting the Wolf and declaring point-blank against the Church which is Christs Flock Yet they say withall they condemn the Five Propositions where ever they finde them Now that 's to play the Fox to wit by a mentall reservation and exception of Jansenius's sense which neverthelesse is that sense which is condemned by the Church I say nothing of their acting the Sheep by that Innocence and Sanctity of life which they vaunt of and which they endeavour to confirm even by Miracles And to say but the truth they work Miracles to prove their Sanctity far greater then any man is able to believe For what greater Miracle in persons that regard onely the love of God thenthen the accord which they make betwixt that love and the hatred of their Neighbour which they have shown from the beginning and that even before they could pretend to have receiv'd any displeasure from men 'T is well known that when Jansenius's Book was first brought into France one of their Patriarchs who laboured to engage many Doctors of the Sorbon in the defence of that Doctrine and begg'd their Approbations having met with one of those Doctours who would not be perswaded by his other reasons to approve the Book without reading it as some of his Colleagues had done he had recourse to his last reason which he thought so prevalent that he could not but submit to it and shewing him the Book Behold saith he the Jesuites Tomb. He is fallen himself into it and I pray God he may rise happily from it But is it not a great miracle to reconcile so charitable an intention as this with that purified Zeal for the love of God whereof they make profession And is not that another great Miracle which appears in their Letters viz. The attonement of Justice which is so dear to them with the liberty of calumniating Their Calumnies are so clearly display'd inâ—â—ur Answers that it will bâ— a new Miracle of boldnesse or rather impudence if any man that looks but in the Books shall engage himself to defend them Which Miracle involves a Third viz. The agreement of that faithfull and sincere dealing of which they make profession with the imposture and falsity of their Allegations This illustriously appears in the same Letters And after I had particularly shown it in Seventeen severall Citations they had the candour to affirm in lieu of a full answer that I had noâ— touch'd their six last Letters Which is in effect to say that 't is but a Peccadillo a small matter to have been taken upon seventeen severall occasions in Imposture and Falsifying I thought it had been sufficient to have prov'd it in one onely instance as it suffices to make a man infamous for his whole life to be but once convinc'd of bearing false witnesse But seeing this is not enough for the Jansenists I must entreat them to tell me near about what number of Impostures will go to the making of a Jansenist be declared an Impostor seeing that to be taxed of seventeen is counted but a triâ—le and not sufficient However their Writings are so â—uxuriant in fruits of this nature that require as many as you will it will be no hard matter for them to make up their account I should be over tedious if I meant to relate all the other Miracles of the Jansenists It shall suffice me to adde onely that which is the most visible one in all their conduct viz. The reconciling of the true Doctrine of Christianity with the war they make against the Church of Christ I call war against the Church of Christ their combating against the Decisions of the Holy Sea receiv'd and approv'd both by the Bishops and Doctors I speak not here of Sorbon onely or apart by it self which is yet Body considerable enough to prevail against the authority of certain particular Doctours whose number is much lesse and whose quality to speak modestly is no wayes preferrable to that of Sorbon Neither speak I of the Bishops separately whose judgement yet in Causes Ecclâ—siasticall is far more considerable then that of single Doctors No nor do I speak of the Holy Sea apart by it self which yet in the judgement of all Antiquity was believ'd to be sufficient to make those acknowledg'd for Heretiques who were declared such by the Pope and those also reputed Catholiques whom the Pope receiv'd into his Communion and declar'd to be such I conâ—oyn all three together and 〈…〉 to whole establishment the Pope Bishops and Doctors do unanimously concurre is to make war against the Church whose Sentiments neither ought nor can â—e be better represented then by the common consent of the Head and principall Members which compose it And since that whole united body conspiringly informs us that the Five Propositions are condemn'd in Jansenius's sense and his Opinions and Doctrine condemn'd in the Five Propositions it is undeniable that the Jansenists who hitherto make a practice of contradicting it do work so great a Miâ—acle as not any Faith save that of the Arians Nestorians Euâ—ychiaâ—s Monothelites adde likewise Luthâ—rans Zuinglians Calvinists c. is able to believe which is The agreement of the true Doctrine which they bâ—ag to be taught by them in its purity with the war against the Catholique Apostolique and Roman Church Judge Reader whether one ought to require any other Miracls then these in proof of what I have affâ—rted That the Jansenists are Heretiques An ANSWER to the JANSENISTS Sixteenth Letter addressed to the Directors of Port-Royall Argument 1. THat the Authour of the Provinciall Letters not deserving an Answer for his Rudenesse Calumny and Ignorance this is addressed to the Port-Royall meaning thereby the whole Party of the Jansenists 2. That Port-Royall holdeth Intelligence with Geneva and Charenton whilest the Jesuites are maintained by Popes Councells Kings and Nobles 3. Port-Royall 's greatest Happinesse is not to be known on the contrary the Jesuites when they are known are made happy in the Love and Respect of all and none despise them but such as know them not 4. That they pretend Reforme and set upon the Jesuites Moralls as giving scope to Liberty whilest really they aim not at a Reforme but Destruction of the Church which they see is much maintained by the Jesuites and the establishing the Heresies of Geneva impugned by the Jesuits 5. A Parallell betwixt Port-Royal and Geneva in points of Faith 6. That all other Heretiques cry up Port-Royall as consenting with them 7. Apostata's profess to have learnt Calvinisme in Jansenius his Books and Jansenisme in Calvin's Works 8. The Book of Arnauld of Frequent Communion commended at
condemned the Errours of Jansâ—nius by an expresse Bull and his Scholars protest in their observations upon that Bull a See the Observations upon that Bull published by the Jansenists That it is proper onely to scandalize the world because it condemnes the Doctrine of St. Austine as the most blinde say they are constrain'd to avow Geneva sayes no lesse against the Council of Trent protesting with Calvin that all the Anathema's of that Council fall upon St. Austin and that the Authours of them understood not the Doctrine of that great man Melancthon quarrels with Sorbon and having said that those Doctours condemne St. Augustine under the name of Luther he cryes out with astonishment b Melancthon in his Apology for Luther Is it not strange that in all Sorbon there is not a man that understands St. Augustines opinion In fine Port-Royal crecting a Trophy to the memory of Jansenius as the learnedst man of his time whose minde was enrich'd with the knowledge both of Scripture and also Tradition c See the first Apology for Jansenius pag. 10 15 91. calls him the Hercules of our Age who vanquish'd that Monster Sufficient Grace brought St. Austin down from Heaven re-establsh'd his Doctrine and clcar'd it twelve hundred years after the decease of that excellent Father in a time when it was contâ—mned and obscured Geneva gives the same Elâ—gium to d Beza in the life of Calvin Calvin which Melancthon does to Luther affirming almost in the same terms that he has as it were reviv'd St. Augustine in these last Ages re-establish'd and marvellously clear'd his Doctrine which was for so long a time obscured Who could have believ'd Siâ—s that the Eccho of Port Royal would have been so faithfull to repeat verbatim what it had learn'd of Geneva to publish the same Maximes to defend them by the same reasons to explain them with the same expressions to ground them on the same passages even to the citing as Jansenius does of one sole Text of St. Augustine a â—undred and seventy times which Calvin had alledg'd but twenty Who would have imagin'd that the Jansenian Heresic which appears so young under the trim ornaments of a new language had been an Age old That the most remarkable lines of its beauty should be but the wrinkles of a face burn'd and blasted with lightning from the Vatican which has been seen to fall above twice upon its head Who would have been perswaded that Genâ—va could have com'd so close to Paris as to make a part of its Suburbs Or that Port-Royal should in so short a time have gotten as far as Geneva and that those pious Solitaries who make themselves invisible in the Roman Church should be so well known in all the Lutheran and Calvinian Churches scattered over Europe Passe the Sea when you please Sirs and go visit your friends in Great Brittain you will there finde great support yea even though your onely Credentials were the London Mâ—rcury of the third of January 1656. who has every where given you this testimony That your Doctrine is in many things the same with that of the Reformed Churches Descend into the Low-Countreys and all the Schools of Holland will be opened to you all Calvins Disciples will give ear to you as Oracles all the Ministers will subscribe to your Catechisme of Grace condemned by the Pope all their Oratours will labour to set forth your Panegyrick and will charm your ears with the sweet harmony of your praises which Mr. Marsh Professor of Groiuing has already made resound over the whole Earth e In Sinopsi verae Catholicaeque doctrinae Where he defends the Jansenists Catechisme condemned at Rome Macte illa vestrâ vertute viri docti quod audeatis in os resistere impio illi Pontifici qui in suorum Jesuitarum gratiam damnatâ Orthodoxissimâ sententiâ puri puti Pelagianismi putidam impiam protectionem susceperat Take courage you generous and learned men who durst openly oppose that impious Prelate who to gratisie his Jesuits undertook the defence of pure Pelagianisme by condemning a most Orthodox Opinion Go into Switzerland there the Protestant Cantons will give you great entertainment your Deputies were feasted there in their return from Rome your selves will be far more regarded and making Victorious Grace triumph in despiâ—e of the Pope and Jesuits as f In confesso est ipsis novatoribus vestris Jesuitis ultro hoc largientibus quod victricis gratiae propugnatores Jansenistae in maximiâ— ac fundamentalibus Fidei articulls in castra transierunt nostra Henry Ottius Professor and Minister of Zuric in his Speech printed 1653. after the Catechisme of Grace was censured sayes one of their famous Ministers in the Academies of Zuric Basil and Berne you will be â—avished to behold your selves covered with Laurâ—ls in the Zuinglians camp for having generously defended the fundamentall Maximes of their Doctrine Now if you hold so good Intelligence with these strangers what may you not hope from the Hugenots of this Kingdom among whom you have two remarkable Disciples L' Abadie and Le Masson who being turned Calvinists without leaving to be Jansenists do publiquely set forth in their preachings at Montauban what they have heard in your Assemblies testifying by an acknowledgement worthy of those Ministers that they learned Calvinisme in the Books of Jansenius and Jansenisme in the Books of Calvin Hear Sirs what the latter of them sayes who violating the honour of his Character and the dignity he not long since bore of a Pastour while he exercis'd its Functions in a Parish of Normandy findes no better excuse to justifie his perfidiousnesse then to say that being a Disciple of Jansenius he changed not his Party in coming to that of Calvin and had done no more but declar'd exteriourly what he already was in the interiour of his soul and manifested to the eyes of men what had appeared before to the eyes of God g Lewis le Masson an Apostata Priest in his Apology printed at Montauban 1656. It was written me from Paris sayes that wretched Runaway that some of my Friends did attribute my change to an effect of Jansenisme and a just judgement of God who had forsaken me in my errour to punish my curiosity for being a little too examining of Things whereas I ought to have kept my self submissively in the Commmnion of the Church and have had a better Opinion of Rome and believ'd her infallible in decisions of Faith Forasmuch as concerns Jansenisme I answer That before Jansenius was known in France I was a Jansenist as I may say that is I had the same Sentiments twenty years ago touching matters of Grace Free-will and Predestination that I have at this day And could a man acknowledge any other Master of the Celestiall Mysteries then Jesus Christ I might adde that the Book of Calvin 's Institutions had made me a Jansenist before the Book of Jansenius by reason of the
City Is it of the Canonicall Hours of Port-Royall which were condemn'd at Rome Is it of the Defence of the secret Rosary which undertakes to justifie the impieties and extravagances of that Libell Is it of those he esteems so profiâ—able to the publique and recommends withouâ— naming them for fear the people should be infoâ—med that there is hardly any work set forth by Port-Royal which is not ranked in the number of prohibited Books taking up a great deal of room in the Roman Catalogue Have you no other proofs wherewith to justifie your Faith then that which gives us cause to suspect it Can you alledge no other Writings to prove your opinions Catholique save those which the Roman Church has prohibited because full of Hereticall Maximes Be it that all the Texts you have drawn out of them appear most Orthodox it follows not that those which I have quoted render you not suspect of Intelligence with Geneva All that can be gather'd from that diversity is that you are contrary to your self that in your Books are found many conradictions but no appearance of your justification that they all have two faces which you shew or hide according to the time the one Catholique the other Calvinist If men cry heretick when you shew the Geneva-face you make it vanish and dexterously turning the Medall shew the Catholique face in an instant So you never publish an Heresie but you have your Apology ready made you couple together Truth and Errour Poyson and its Antidote and by an artifice common to all the enemies of the true Faith you employ one part of your works to defend the other excusing the crime at the same time that you commit iâ— This craft I confesse may surprize the ignorant but cannot justifie you before the wise You are accus'd for instance of this Maxime of Aurelius That every â—in that violates chastity destroyes Priesthood which differs in nothing from the Heresie of the Husâ—ites and you answer that he sayes in the same Book That the Church cannot take away the power of Order because the Character is Indelible Behold indeed a manifest contradiction but that is no justification You are tax'd for saying That Christ admits us in time to the participation of the same food which the Blessed enjoy in eternity without other difference save that here be affords us not the senâ—ible sight and taste of it which is the language of the Calvinists and you answer That the Author of the Letters to a Provincial says that there are many other differences between the manner of his communicating himself to Christians here and to the Saints above I know not whether he be avowed by you for he averres that he has no establishment at Port-Royall fearing least you should be oblig'd to warrant all his Letters But in fine though he were his testimony would be at most but a manifest contradiction not a just defence You are accus'd of saying that the practice of the Church favours the generall impenitence of all men and to divert the blame you answer in your Apology that you condemn not the ordinary practice of Penance which is now in the Church 'T is clear that this is only to crosse and contradict not to purge and justifie your selves You are charg'd with writing in the Book of Frequent Communion that the Church is corrupted in her Doctrine of Manners and you answer the contrary is also found in your Apology to wit that the Church is in corruptible not onely in her Faith but even in her Doctrine of Manners Thâ—s evidently shews the truth of what I say that you fill your Books with contradictions But it proves not what you pretend that men ought to receive them for justifications 'T is not enough to shew for your defence that of two contrary Propositions whereof one is Orthodox the other Hereticall the former is in your Books It must be shewn that the latter the Hereticall one is not there which done you will have right to burst out in reproaches and say to every one of your Accusers mentiris impudentissimè But if effectively it be there if of all the Hereâ—ies I have tax'd you with there is not one but what is faithfully extracted out of your Works who sees not that all the opprobâ—ious accusations you return men for their good advice fall upon your selves and that instead of evincing your divorce from Geneva they prove you culpable not onely of the Errours but even of the Insolence of Heretiques Think on it Sirs I conjure you and if you would have us entertain more favourable thoughts of your Faith brag no more as Mr. Arnauld does that you never fell into errour Acknowledge that you are subject to failings yet that as you have the weaknesse of men to be mistaken so have you their docility to be undeceiv'd and admit of purer lights Retract your errours re-enter Sorbon by a generous disavowment of your evill opinions and submit your private judgements to the Pope What ever else you do that is lesse then this I may say without Raillery You will never be good Catholiques An ANSWER to the JANSENISTS Seventeenth Letter By Father Annat of the Society of Jesus Argument 1. THat the Jansenists quitting the defence of the other Accusations and Impostures laid to their charge endeavour to clear themselves in their last two Letters onely of the crime of Heresie and therefore by their silence are convicted of the other crimes viz. Imposture and Calumny 2. That the Summe of their excuse is reduced to two Mediums The first is the Pretext of Difference betwixt Decisions of Fact and of Right which is answered fully in the Tract called The Answer to the Jansenists Complaint of being called Heretiques 3. The second Medium which is by the Tomists opinion of Efficacious Grace which is Catholique to defend the Jansenian opinion is here refuted and it is shewed that Jansenius neither explicateth nor defendeth his opinion as the Tomists do but as the Calvinists do asserting what Geneva asserteth and denying what Geneva denieth Therefore Calvins Disciples allow of Jansenius as hath already been shewen and again is recapitulated but the Church condemneth him Consequently his Opinions are Heresies Dear Reader THe seventeenth Letter of the Secretary of Port-Royall is now newly arriv'd dated the 23. of January and published the 29. of February All the Interim was but requisite for its journey from Osuabruck where he affirms it was Printed the Jansenists being unwilling to put it to the Press at Paâ—â—s so obedient they are to the Civil State and to the Ordinances of the Magistrate It is a long Letter of the size of the other sixteen which like the precedent by me newly answered tends to prove that the Jansenists are no Hereticks For as to their merited title of Impostors and Falsifiers in their Letters to the Provincial which was all I pretended to demonstrate in my Book of The fair dealing of the Jansenists their Secretary yields us
pro omnibus omnino hominibus mortuum esse aut Sanguinem suum fudisse Quod Semipelagianis tribuat â—ansâ—â—ius 〈◊〉 assertionem Christus pro omnibus mortuus est seu Christus est omnium Redemptor patet ex Libro Tertio de Gratia Christi Salvatoris Capite 20. Quod sic inâ—ipit Sed aliud Argumentum pro Gâ—aâ—â—â sufficienti omnium proferri solet quod Christus est Redemptor omnium juxta illud 1. ad Tim. â— Qui dedit semetipsum redemptionem pro omnibus Et paulò post Respondetur hoc Argumentum ad nause am usque à Pelagianiâ— pâ—aeserâ—â—mque Massiliensibus incuâ—catum suiâ— ut mirum sit recentiores tanto studio trita Haereticorum arâ—a colligere obsoleta recudere Et paulò post rursùm de iâ—sdem Masâ—liensibus lit D. Haec habet Tanquam firmâ—ssimam Basim errori suo collocaverunt illa Scripturae loca quibuâ— Deus dicitur omnes velle Salvos sieri atque esse Redemptor omnium Jam vero suam sententiam Jansenius eodem capite pag. 164. col 1. lit A. sic exprimit Nec enim juxta doctrinam Antiquorum pro omnibus omnino Christus passus aut mortuus est aut pro omnibus omninâ— tam generaliâ—èr sanguinem suum fudit Cum hoc potius tanquam errorem à fide Catholicâ abhorrentem â—oceant esse reâ—puâ—ndum Omnibuâ— vero illis pro quibus sanguinem suum fudit quatenus pro â—s fudit eâ—iam Sufficiens Auxilium donat quo non solum possint sed reipsa veliâ—t faciant id quâ—d â—b iiâ— volendum faciendum esse decreviâ— Nam per illa occultissimè justa justissimè occuâ—ta conâ—â—â—iâ— sua quibusdam â—â—minâ—bâ—s dare praeâ—estinavit Fidem Charitatem in â—â Perseverantiam usque in finem qâ—os absoluâ—è pâ—aedestinatos eâ—â—ctos Salvandos dicimus aliis Charitatâ—m fine Perseverantiâ aliis Fidem fine Charitate Pro primi generis hominibus tanquam veris ovibus suis vero populo suo tanquâ—m absolutè salvando semetipsum dedit ac tradidit pro istorum peccatis omnibus omninò delendis aeternâ oblivionâ— sepeliendis Propitiatio est pro istis in aeternum vivisicandis mortuus esâ— pro istis ab omni malo liberandis rogavâ—t Patrem suum non pro caeâ—eris qui à Fide Charitate desicientes in iniquitate moriuntur Pro his enim in tantum morâ—uus est in tantum rogavit Patrem in quantum temporalibus quibuâ—dam gratiae â—ffectibus exornandi sunt Et ut alia innumera loca omittam in fine hujus Capitis 20. quod ultimum est coâ—elusio libri pag. 165. col 2. lit E. sic loquitur Nullo modo principiis ejus Augustini consentaneum est ut Christus Dominus vel pro infidelium in infidelitate morientium vel pro justorum non perseverantium aeâ—errâ salute morâ—uus esse sanguinem fudisse semetipsum redemptiâ—nem dedisle Patrem orasse seâ—iatur Sâ—ivit enim quò quisque ab aeterno praedestinatus eâ—at Scivit hoâ— decreâ—um neque ullius pretii oblatione mutandum esse nec seâ—psum velle mutaâ—e Ex quo factum est ut juxta Sanctissimum Doctorem non magis Patrem pro aeternâ liberatione ipsorum quam pro Diaboli deprecatus fuerit And now Sir I hope you will not say that the places cannot be cited since there is nothing said in any of the Five condemned Propositions which is not in the Quotations I have here brought And besides these there are innumerable other places wherein Jansenius abâ—seth the Auâ—hoâ—ity of St. Augustin and under his name delivereth the same Heresies For you knâ—w Sir that 't is Jansenius his Mode to make St. Augustin say what he would have thought wherein he hath been very injâ—rious to that Learned Doctour and â—iâ—ht of the Church whom after so many â—gâ—â— he hath perverted to make him become a Dâ—â—ender of Heresie Buâ— I go on to your other Objections The sixth Objection a Letter 17. pag. 305. Jansenius in these Five Propositions teacheth nothing but what the Tomists and Dominicans teach But the Tomists are not Heretiques Therefore the Propositions in Jansenius are not Hereticall I answer This is one of those means by which you endeavour to evade the force of the Popes Definitions which Pope Alexander in his Bull points at when he telâ—eth us that â—â—rtaine perturbatours of the publique Tranquiâ—lity endeavour by subtle interpretations to clude the sorce of Pope Innocents Constitution For here you would either bring the Dominicans Doctrinâ— under the same censure of Heresie by telling us they teach the same with Jansenius or else 〈◊〉 your selves under their shadow by telling us the Dominicans are good Catholiques and therefore you who teach nothing but what they teach are also good Cathosiques But I suppose the Dominicans will noâ— be much troubled at you and Jansenius for this For since Jansenius saith though falsly that St. Augustin tâ—acheth these Propositions 't is not to be wondred that he abuseth the Dominicans as much as he doth so great a Doctour of the Church and the othâ—r Sâ—ints and Fathers of whom he either telleth us that they were in an errâ—â—r or else that thâ—y taught his opinions Nor was Jansenius the first that used this way of disâ—â—uâ—â—e The Câ—â—vinistâ— carried the Lanthorn bâ—fore him who attribute to Sâ— Augustin all their Errours in this matter and cite the Dominicans for their opinions as may be seen particularly in Prideaux his Dâ—cem Lectiones in which he useth the same Arguments which Jansenius afterward used so fully that I believe there is scarce an Argument which Jansenius hath in all his Tomes to prove any of the Five Propositions or to confute the contrary Arguments which may not be found in Pridâ—aux In particular he groundeth his opinion upon St. Augustin and proveth it by the Tomists and namely by Alvarez as may be seen in his Second and Fourth Lections and in all the fiâ—st six generally where he often as Jansenius also doth attributes to the Jesuits Semipelagianisme and would make the Dominicans defenders of rigid Calvinisme To the Argument then I answer that the Major is false The Tomists Doctrine is very different from Jansenius his Doctrine as it is from Calvins I could easily prove this But the Tomists as they have vertue enough to kâ—ep themselves within the Church so they have learning enough to defend their own Doctrine In the mean time it is enough to say that never any Tomist advanced the Five Propositions of Jansenius or any of them in his sense and that Jansenius himself impugneth the Tomists And as to the Argument of this Objection it is a great deal better to put it thus The Tomists Doctrine is Catholique as all allow But the Five Propositions are not Catholique as the Church believeth Therefore the Tomists do not teach the same with Jansenius his five Propositions This discourse you snarle at yet it is a great deal
better then yours For your discourse erreth in the first Principle of all Discourse which is to argue à notioribus ad minus nota from the things that are more known to those that are lesse known Whereas you do quite contrary and out of the lesse known and lesse certain you would overthrow the more known and more certain You would overthrow the plain sense of the Bull by the Dominicans opinion Now that the Dominicans opinion is as you say is a thing lesse known and lesse certain then the Definition of the Bull for two Reasons First because the Tomists or Dominicans who can give the best account of their own Doctrine absolutely deny that they hold as you say that is with Jansenius and tell us that you and the Calvinists falsly impose on them that which they never taught Secondly because that if really the Dominicans which is not so should teach the Five Propositions as Jansenius doth it is certain and known to all Catholiques that more credit is to be given to the Definitions of the Pope then to any Sentiments of any particular School either Jesuits or Dominicans or Scotists as every one of them will and do allow And so if it were granted that the Dominicans held the Five Propositions yet that were a lesse certainty then what the Popes Definition gives So that to repeat the Syllogisme once more we may and must justly and reasonably iâ—vert your Syllogisme and say The Doctrine of the Dominicans or Tomists is Catholiqâ—â— But the Propositions of Jansenius are noâ— Catholique Therefore the Dominicans do not teach the Propositions of Jansenius The Seventh Objection Father Annat saith That Jansenius is justly condemned because he holdeth Calvins way concerning Efficacious Grace But he doth not hold Calvins way as is proved by many Sentences wherein he condemneth Calvin Therefore Jansenius is not justly condemned This is another of your subtle evasions to elude the Bull. To this I answer That I am of Father Annats opinion that there is no difference between Jansenius and Calvin as I conceive it may easily be proved But whether Father Annat and I judge right or no it importeth not For though it were proved That Jansenius and Calvin held the Doctrine of Efficacious Grace in a very different manner yet it doth not follow that the Pope hath not justly condemned Jansenius All that followeth is That Father Annat and I are out in our opinion which will not prejudice the Church at all The Definitions of the Bull are clear and cannot be everted by my opinion or Father Annats or any bodies they containing a greater certainty then any private mans or any particular Schools Opinion as I said to the Sixth Objection And Calvin is condemned on another account and was so long before Jansenius was Now as to your defence wherein you heap up Sentences of Jansenius against Calvin I must tell you first That you that quarrell so much at others for not citing the Page of Jansenius ought to have cited the page especially you being guilty of perpetuall forgery and falsification in your Citations Secondly allowing which is not granted that the places are very truly cited what followeth Onely this that Jansenius teacheth Contradictions For in the places I have cited he clearly teacheth all that is in the Five Propositions and in the places that you â—ite he teacheth the contrary so the conclusion must be that he teacheth both against the Church and against himself and contradicteth both the principles of Faith and his own Doctrine to booâ— Which I have no difficulty to grant And this Answer satisfieth also those things which you bring to clear your self from Jansenisme by shewing that you have said many things contrary to the Five condemned Propositions For though that be true yet it is also true that you maintain Jansenius and say the Five Propositions are not Hereticall in his sense which is enough to make you deserve the name of Jansenist The Eighth Objection The Commissary of the Holy Office one of the chiefest Examiners * Letter 18. pag. 342. saith the Five Propositions could not be censured in the sense of any Author Therefore they are not condemned in the sense of Jansenius I answer first that this Objection were all true that is assumed is extreamly frivolous For what Two Popes say in their Bulls that the Propositions are taken out of Jansenius and condemned in his sense and one of the Thirteen Examiners as you make him to speak thought before the Bull was out that the Five Propositions could not be censured in Jansenius his sense or in the sense of any other Authour because he conceived them to be presented to the Examiners not as the Propositions of any Authour Who are we to believe The two Popes that have effectively censured the Propositions in Jansenius Or one Examiner who if ever he thought as you relate hath now doubtlesse changed his Opinion Every Childe will tell you that one Examiners opinion cannot prevail against the Popes Definition in what matter soever much lesse in this Secondly I answer that this citation for you are alwayes unfortunate in your citations is taken out of a condemned Apocryphall Paper which hath no credit and ought not to be cited This I say upon the best Authority on earth that is his Holiness's Decree of the Sixth of September 1657. where he saith Because there are spread abroad some Papers printed in the year 1657. with this Title Tredecim Theologoâ—um ad examinandas Quinque Propositiones ab Innocentio X. selectorum suffragia seu ut apellant vota summo Pontiâ—ici scripto tradiâ—a his Holinesse doth by this present Decree forbid them and doth declare and decree that no credit is to be given to them as being Apocryphall and that they ought not to be cited by any man So you see how little credit your relation has and you may guâ—sse how little wit he hath that turned your Letters into Latin who would have the Reader upon his bare authority to believe that those papers are Authenticall though the Pope decreâ— the contrary The Ninth Objection There are three principles of * Letter 18. pag. 3â—7 Knowledge Faith Reason and Sense each have their severall objects of which they are to be Judges and each object is to be reduced to its own principle as true judge matters supernaturall to Faith matters of Discourse to Reason and matters of Fact to Sense But whether the Propositions â—e in Jansenius is matter of Fact Therefore the Senses are to be judges of it I answer That if you will call this matter of Fact and will have the eyes Judges whether the Propositions be in Jansenius read the places which I have quoted and there you will finde the Propositions But as to your whole discourse of this Ninth Objection I must tell you 't is a very ridiculous and erroneous discourse What Sir must your understanding censure all the objects of Reason so that you must not
that they need no answer I shall therefore shew you why they need no answer and do no more The fiâ—st thing added in the Second Edition is called the Jesuites Creed so childish a Foppery that though it seemeth there was a man in the world so foolish as to print it in English yet I presume there is no body in England so foolish as to believe that ever any man taught it nor any man of so weak a judgement that will think it needs an answer All I will say is that it is a very fit Frontispice for so fabulous a Work as the Provinciall Letters The next thing is the Picture of St. Ignatius amidst four other Jesuits at the beginning of the Letters with ignominious Inscriptions and at the end a headlesse discourse of St Ignatius and the Society founded by him all which inasmuch as it is aginst St. Ignatius being Blasphemous for it is Blasphemy to speak disrespectfully either of God or his Saints I suppse no Catholique will expect an answer to it And no Protestant will judge that it was fit for a Catholique who profesâ—eth a Reverence to Saints to deride the Saints But the Authour of the Provinciall Letters having writ contumeliously of the Church Militant there remained nothing to be added but to mock at the Saints in Heaven and to sport with the Church Triumphant Yet neither are excused both may justly fear that which Tobias speaking of Hierusalem a figure of the Church saith chap. 13 ver 16. Maledicti erunt qui contâ—mpserint te condemnati erunt omnes qui blasphemaverint te After those Blasphemies there follow severall Pieces made or said to be made by the Curez in divers places of France to which I will come presently when I have said a word to the other Trifles packed up in the Additionalls In the page 70. to page 86. there 's a great deal adoe made against Caramuâ—ll who being of the Holy Order of St. Bernard it belongeth not to the Jesuites to answer for his Doctrine nor would any but a Mysterious Fool have packt his Doctrine into the Mystery of Jesuitisme But I understand he that printed this Book wanted not onely Grace which 't is evident he did but which he was much more sensible of money and hoped to gain by the bulk of his Book and so thrust in every thing to make so many more Sheets And I suppose he is resolved so long as this way will yield him money to trade in Mysteries We have seen a second part of the Mystery of Jesuitisme and we are to expect a third and a fourth so long as there is hope of gain the true Source of these Works and the Mystery of all these Mysteries But to return if any man have just reason to reply against Caramuells Doctrine I am informed that he is still living and now an Archbishop and will easily be able to answer for himself provided that the Objections made against his Doctrine be put in Latin for he will not study in English to answer a Libell But if he should chance to die his Order will out-live all these Calumniatours and be able to defend it self when the Adversary is such that he deserveth an answer which this man doth not Page 87. there are opinions oâ— Mascarenhas and Escobar both Jesuites to which I need return no answer because the Persons as I am told are living and will if need bâ— answer for themselves In the mean time I must tell the Reader that both Mascarenhas and Escobar are undoubtedly wronged by him that â—ath extracted the Opinions much after the same Mode that the Pâ—ovinciall Letters do But if it happen that eithâ—â— Mascarenhas or Escobar be truly proved to teach some thing condemnable that doth not excuse the Authour of the Provinciall Letters from being as is proved a manifest Impostour and so it is but an impertinent appendix to his Work Now if upon another score then that of verifying the Provinciall Letters any man will form an accusation against Mascarâ—â—has or Escobar or any other Jesuite I desire him to have a care of three things The first is to speak without Spleen The second is to speak with Truth and to cite right according to the Authors plain meaning The third is to bring some reason or authority why they mislike their Doctrine This is a rationall way and which will deserve an answer But to cite by halves and snarle now at this now at that and â—ovâ— without fear or wit from place to place and from Authour to Authour as it may serve to make sport in Tippling-houses so it will never deseâ—ve a reply in Schools Page 100. we have a Letter of James Boonen Archbishop of Mechelin an annex of Seventeen Cases and the judgement of the Faculty of Lovain concerning those Seventeen Cases To all which the first Paragraph of the aforesaid Archbishops Letter giveth a very full answer Where it is shewed that the Archbishop was checked from the congregation of Cardinallâ— at Rome and commanded not to forbid the Jesuites â—earing of Confessions which he would have done and with some did do by refusing them approbation Furthermore he was commanded from Rome that if he met with any thing that he might be troubled at in approving the Fathers of the Society in order to hear Confessions he should within three moneths signifie the just cause to the Congregation of Cardinals at Rome and if he should neglect to give satisfaction that then some other Bishop should be impowered to examine and approve them All this is in the very first Paragraph which when I read I could not but wonder to see how blinde Passion had made the Authour of the Additionals who could not see that by producing this Letter he made a Defence of the Jesuits whose reputation he would wound Sagittae parvuâ—orum factae sunt plagae â—orum He â—elleth us that the Archbishop of Machelin opposed the Casuists of the Society here he â—â—ings his dart at the Jesuits But withall he â—elleth us That the Cardinalls checked the Archbishop and commanded him to desist under pain of impowering another to execute his office in his own Diocesse Here he wounds himself and brings a great commendation for the Society whose proceeding the Congregation of Cardinalls who issue not out their Dâ—crees without his Holinesse advice doth here maintain against that Bishop Yet I do not say this to allow or disallow those Seventeen Propositions One thing I must adde that this Archbishops being against the Jesuits is no disparagement to their Doctrinâ— He was a maintainer of Junsenisme and for that suspended ab officio ingressu Eceleâ—â—ae and at length threatned with Excommunication for reâ—using to submit to the Pope and receive his Bulls against Jansenius Yet at length he repented and was reconciled to the Church But if he had such animosity against the Jesuits Doctrine his successour who now is Archbishop of Machelin and a worthy Prelate hath testified his opinion
both the parties concerned that is the Authour of the Apology and the Cuâ—â—z do acknowledge their Judge in this cause As indeed he is the sole â—udge in whose Arbiâ—rement the quarrel can cease For the matter being manifestly of those causes which are called Causae majores it apperttaineth not to any private Doctour or School to determine and by that means to give rules to all Christendome which cannot be done by any under the Pope For this reason the Archbishop of Roven answered the Curez of his Diocesse who first stirred in this business in these words as they are set down pag. 2. in â—ine in these Additionalls That this affair was of great concernment and reflected on the whole Church Therefore he refered them to the Synod of France then sitting at Paris Nor did that Synod define any thing as to particular cases or condemnation of opinions held by Learned Authors All which sheweth us the importance of the matter which being of the Causae majores or greater Causes belongeth to the Head of the Church This answer is according to the Doctrine of Gerson sometimes Chancellour of the University of Paris Tom. 1. de examin doctrin Consil 3. and not to cite others according to Du Val a learned Soâ—bonist and late Authour de potest Sum. Pont. p. 4. q. 5. who speaketh thus Constat ex pâ—rpetuâ Ecclesiae praxi quâ nihil unquam de Fide aut Moribus absque Romani Pontifiâ—is auctoritate consensu deâ—râ—â—um lâ—gimus Hinâ— est quod Primates Archiâ—piscopi in Provincialibuâ— Synodis praesertim ubi de Fide agâ—râ—tur Romani Pontificis auctoritatem semper exopt ârunt rati non aliter sua dâ—crâ—ta robur habcre This is certain saith he out of the perpetuall practice of the Church in which we finde that nothing hath ever been dâ—creed concerning Faith or Manners now all Morall Divinity or cases concern Manners as the rule of Manners without the Authority of the Pope of Rome Hence it cometh that Primates and Archbishops in their Provinciall Synods especially in matters of Faith have alwayes desired the Authority of the Bishop of Rome Knowing that their Dâ—crees would not otherwise have any strength So we ought in all reason to expect from his Holinesse and no other the condemnation or approbation of the Authour of the Apology I therefore will not go about to answer those things Yet because these Factums of the Curez are spread here in England for no other reason then to discredit the Doctrine of the Society I think it but reason to set down some Thoughts which may induce the Reader to suspend his judgement till the matter be decided at Rome The first is That it is not certain that these Factums or Representations of the Curez are really and truly legall acts because that some of the ablest Curez are said to have renounced them and some to have professed that their names were set by others to these Factums when they kâ—ew nothing of it This if when it cometh to the Test it proveth so will shew that the whole businesse is but a turbulent proceeding of some unquiet spirits and not really the Deed of the Curez in generall as is pretended I kâ—ow the last Piece in the Additionalls maintaineth that the Factum is truly the Deed of the Curez But I say That still it is not certain that either that or the former was really a Deed of all as is pretended and not rather the act of a factious party that usuâ—ped the name of all And althoâ—gh I will not interpose to decide the question yet I say we in England cannot at all be sure having no other ground but the Additioner or Printers assurance which no man can justly esteem any thing at all he being convinced in the former answers to the Additionalls to be maliciously bent to say any thing that â—eemeth against the Jesuites be it true or false not sparing even Blasphemy The Second Thought is That supposing it be allowed that these Factums are legall then all that followeth is contained in these two Consequences First That those Curez think that these opinions are taught by the Authours whom they alledge Secondly That the opinions in the judgements of these Curez are not tenible and ought not to be taught Now as to the first consequence that they are mistaken in divers of the opinions is most certain For example in the very first of the Catalogue pag. 17. there is a notable errour viz. They say That the Casuists teach that a man may be confident he doth not sin though he quit an opinion which he knoweth to be true and is more safe to follow that which is contrary thereto This is an errour For no Casuist doth teach That you may quit an opinion which you know to be true that were a meer madnesse no Probability can excuse you against a known Truth But the whole Doctrine of Probability according to all Casuists supposeth a doubt on each side See the four first Impostures and you will be satisfied of this Now as to the second Consequence which I said followed if it be allowed that these Factums are valid and legall to wit That the the Curez think that these opinions I speak now onely of those which are truly cited are not tenible and ought not to be taught I answer That though they think so yet we are not bound to joyn in their opinion till the Church hath spoken and declared for them The Curez are on the one side and the chiefest Divines of Christendom that have ever writ are on the contrary Whom shall we believe The Curez are not known to have taught Divinity nor writ Treatises of these matters in which they give their censure They bring no reasons nor cite no authorities For my part I shall rather believe one learned Authour who hath joyned long experience with solid study then forty unlearned men either Curez or Jesuits or others Which I do not say to villifie the Curez but to reflect on the Authority which they oppose For example many of the cases which are by the Curez supposed dangerous Propositions are Navarre's opinions though they do not cite Navarre but some Jesuit And I tell them I will sooner believe Navarre alone then a hundred such as never taught Divinity never studied Canon-Law the chief ground of Morall Divinity nor never had any Auctority or name in the Church whereas Navarre hath the approbation of all learned men in the world is read in all Universities and in the whole Church of God esteemed an Oracle of Learning What then shall we say when the Curez do not onely oppose Navarre alone but St. Antonine St. Thomas Gerson Sylvester Raymundus Cajetan Soto Medina Lopez Peter Navarre Angelus Corduba Sanchez Suarez Molina Vasquez Lessius Layman and an hundred others But of this again I advertise the Reader that I pretend not to diminish the Auctority of any Learned man Curé or other onely I say it is