Selected quad for the lemma: opinion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
opinion_n	mortal_a	sin_n	venial_a	597	5	12.4318	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91504	Les provinciales: or, The mysterie of Jesuitisme, discover'd in certain letters, written upon occasion of the present differences at Sorbonne, between the Jansenists and the Molinists, from January 1656. to March 1657. S.N. Displaying the corrupt maximes and politicks of that society. Faithfully rendred into English.; Provinciales. English	Pascal, Blaise, 1623-1662.; Vaughan, Robert, engraver.	1657 (1657)	Wing P643; Thomason E1623_1; ESTC R203163	222,033	540

what he sayes I deny not but there are some devout persons who are pale and melancholy by complexion such as affect nothing so much as silence and solitude and have nothing but flegme in their veines and earth in their faces But there are also a many others of a more happy constitution such as have abundance of that gentle and warme moisture and of that temperate and rect●fied bloud which causes joy You see then that the love of silence and retirement is not common to all the devout and that as I told you it is rather the effect of their complexion then of piety whereas indeed those austere kinds of lives you speak of are the proper characters of savage and unciviliz'd persons Accordingly you have them disposed among the r●diculous and brutish deportments of a melancholy fool in the description which Father le Moine hath made of such an one in the seventh book of his Moral Representations whereof take these touches He wants eyes to contemplate the beauties either of art or nature He would think himself over-pressed with a heavy burden should he but take the least enjoyment or recreation Vpon Festival dayes his conversation is among the dead He is more in love with himself when lodg'd within a tree or in a grot then if he were in a palace or upon a throne For injuries and affronts he is as insensible of them as if his eyes and ears were no other then those of a Statue Honour and reputation are Idols he hath no acquaintance with and which he hath nothing to sacrifice to A beautiful woman is a ghost to him nay those imperious and soveraign looks those inviting Tyrants who where-ever they come m●ke voluntary and chainless slaves have no more influence over his eyes then the Sun hath over those of Owles c. With your Reverences favour said I I must needs say that had you not told me that Father le Moine was the Author of that Representation I should have thought it had been some Reprobate that had done it purposely to make the Saints ridiculous For if this be not the character of a man absolutely disengag'd from the sentiments which the Gospel obliges him to renounce I must confess I know not what it means See then sayes he how strangely you are to seek in it For these are the Symptomes of a weak and unrefined disposition such as hath not those generous and natural affections it ought to have as Father le Moine affirmes in the conclusion of that description By this means it is that he teaches Christian virtue and Philosophy according to the design he had in that work as he declares in his preface Nor indeed can it be deny'd but that this method of treating of Devotion is much better receiv'd in the world then what was practised before us There 's no comparison between them said I and I now begin to hope that you will make good your word to me You will find it much more clear saith he by what follows I have as yet spoken onely of piety in general But that you may understand by particulars what difficulties our Fathers have weeded out of it is it not a business of extraordinary comfort for the ambitious to be perswaded that true devotion is not inconsistent with an inordinate love fo● honour and greatness How Father said I though they endeavour it with ever so much excess Though they did sayes he for it were still but a venial sin unless a man should desire that greatness purposely to offend God or prejudice his Countrey with greater convenience Now venial sins do not hinder a man from being devout since the greatest Saints have not been free from them Hear what Escobar sayes tr 2 ex 2. num 17. Ambition which is an inordinate desire of dignity and greatness is of it self a venial sin but when a man covets that greatness to prejudice the State or to have greater convenience to offend God these external circumstances make it mortal This begins excellently well said I. But is it not also continued he a very gentle doctrine for the covetous to affirme as Escobar does tr 5. ex 5. num 154. I know that rich men do not sin mortally when they do not give almes of their abundance in the great necessities of the poor Scio in gravi pauperum necessitate divites non dando superflua non peccare mortaliter Certainly if this be true said I I am extremely to seek what sin is To make it more clear to you sayes he do you not think that the good opinion a man hath of himself and the complacency he takes in his own works is a sin and that one of the most dangerous And will you not be astonish'd if I make it appear that though this good opinion or self love be absolutely groundless yet is it so far from being a sin that on the contrary it is a gift of God Is it possible said I We have it sayes he in our great Father Garassus in his book intituled The Summary of the principal Truths of Religion part 2. page 419. It is saith he an effect of commutative justice that all hon●st labour should be rewarded either with praise or satisfaction When great wits are delivered of some excellent work they are justly recompensed with publick acclamations But when an ordinary ingenuity takes a great deal of pains to do somewhat that amounts to very little or nothing and so consequently cannot pretend to any publick applause that his labour may not go without reward God gives him a certain personal complacency which without an injustice more then barbarous cannot be envy'd him Thus doth God who is just give the very frogs a certain satisfaction in their croaking These are said I excellent decisions for the encouragement of vanity ambition and avarice but for Envy Father is there any more difficulty to excuse that That is a very nice point sayes the Father We must use that distinction of Father Bauny in his Summary of Sins For his opinion c. 7. p. 123. of the fifth and sixth Edition is That envy at the spiritual good of ones neighbour is mortal but envy at the temporal is but ve●ial And upon what ground Father said I You shall hear sayes he For the good th●t is in temporal things is so slight a●d of so little consequence in relation to heaven that i● is of no consideration a● all in the sight of God and his Saints But Father said I if this good be so slight and inconsiderable how comes it that you permit men to kill one another to preserve it You misunderstand things says the Father you are told that that good is of no consideration only in the sight of God not in the account of men There indeed I was mistaken said I and it is to be hop'd that these distinctions will in time rid the world of all mortal sins Entertain no such imagination sayes the Father for there are nevertheless some in their own nature mortal as for example Sloth Nay then Father said I all the accommodations of life are lost Have a little patience sayes the Father when you have seen the definition which Escobar gives this vice tr 2. ex 2. Numb 81. you will haply be of another opinion hear it Sloth is a certain grief that spiritual things are spiritual things as if a man should be grieved that the Sacraments are the sources of grace And that is a mortal sin I

held as probable by some knowing person though he himself be convin●'d that it is absolutely false In troth Father your doctrine will fall on its feet May a man answer affirmatively or negatively as he pleases 'T is an advantage cannot well be valued You have wrought a miracle on me I now see what benefit you make of these contrary doctrines which your Doctors advance upon all occasions For one you may make your advantages of and the other never hurts you Your bets are so secure that if you lose by the one side you get by the other 'T is very true sayes he and we may at any time say with Diana who having Father Bauny for him when Father Lugo was against him said Sapè premente Deo fert D●us alter opem if one God charges us too h●●d another relieves us I am illuminated said I yet still there sticks one thing in my stomach When a man hath consulted one of your Doctors and received from him an opinion somewhat too large he will be meerly trapann'd if he meet a Confessor who not being of the same will deny him absolution if he alter not his judgment Have you made no provision in that case Do you question it reply'd he All Confessors are oblig'd to absolve their penitents holding probable opinions under pain of mortal sin the more to mind them of their duty this is clear out of our Fathers and among others Father Bauny When the patient sayes he follows a probable opinion the Confessor is bound to absolve him though his judgment be contrary to that of the penitent But he does not affirm it a mortal sin not to absolve him How ready you are to catch sayes he take what follows he categorically concludes That to deny absolution to a penitent who walks according to a probable opinion is a sin in its own nature mortal And to confirm this opinion he cites three of our most eminent Fathers Suarez Vasquez and Sanchez O Father said I with what prudence do you order all things We need not fear any thing now the Confessor must do his duty I knew not before that you had the power to ordain any thing under pain of Damnation I thought your Commission reach'd no further then to take away sins never imagin'd you could introduce any But for ought I see you are omnipotent You do not speak properly said he we do not introduce sins we onely take notice of them I have already observ'd twice or thrice that you are no good School-man Howere it be Father said I I am satisfied as to that doubt but I have another to propose to you which is that I know not what shift to make when the ancient Fathers are contrary to the opinions of any of your Casuists You are extremely to seek in the business said he The Fathers were good for the Morality of their times but they are far short of that of ours It is not therefore to be regulated by them but by the new Casuists Hear our Father Cellot who as to this point seconds our famous Father Reginaldus In Questions of Morarality the modern Casuists are to be preferred before the ancient Fathers though they were neerer the times of the Apostles And it is according to this tenent that Diana speaks after this manner Are benefic'd persons oblig'd to make restitution of their revenue when they mis-imploy it The Ancients affirm'd they were but the Modern hold they are not let us not therefore quit this opinion which acquits a man from the obligation of making restitution These are excellent good words said I and furnish'd with consolations for the goods of this world For the Fathers said he we deliver them up to those that handle positive Divinity but for us who govern mens consciences we seldome read them and in our writings quote only the modern Casuists What an extravagant writer is our Diana There is before his books a lift of all the Authors he cites There you will find two hundred ninety and six whereof the most ancient is within eighty years This then is an humour come into the world since your Society said I Thereabouts reply'd he My meaning Father is that at your appearance Saint Augustine Saint Chrysostome Saint Ambrose Saint Hierome and the rest vanish'd out of sight as to matter of Morality But I would fain know the names of those that have succeeded them who are those modern Authors They are very excellent men and very famous said he They are Villalobos Conink Llamas Achokier Dealkozer Dellacruz Vera-Cruz Vgolin Tambourin Fernandez Martinez Suarez Henriquez Vasquez Lopez Gomez Sanchez De Vecchis De Grassis De Grassalis De Pitigianis De Graphacis Squilanti Bizozeri Barcola De Bobadilla Simancha Perez De Lara Aldretta Lorca De Scarcia Quaranta Scophra Pedrezza Cabrezza Bisbe Dias De Clavasio Villagut Adam à Manden Itibarn Binsfeld Volfangi à Vorberg Vosthery Streuesdorf O Father said I a little frightned were all these Christians How Christians reply'd he Did I not tell you that these are the men by whom we govern Christendome at this day This somewhat troubled me but not discovering any thing of disturbance I onely ask'd him whether all those Authors were Jesuits No said he but it matters not they have left excellent things behind them Not but that the greatest part of them have either derived from or imitated our Fathers but we stand not upon termes of honour Besides they cite our Fathers ever and anon and that very honourably Thus Diana who is not of our Society speaking of Vasquez calls him the Phoenix of Wits and sometimes he sayes that Vasquez al ne amounts to as much with him as all man kind besides instar omnium In like manner our Fathers often quote this gallant Diana for if you well understand our doctrine of probability you will find this will breed no controversie On the contrary we heartily wish others besides the Jesuits were able to render their opinions probable that all such might not be imputed to us And when any Author whatsoever hath advanc'd any one we have a right to take it by the doctrine of probable opinions yet so that we are not accountable for it when the Author is not of our body All this I understand ve●● well said I and see that any thing will find entertainment among you but the ancient Fathers and that you are the Masters of the field and need no more then drive all before you But I foresee three or four great inconveniences and strong turn-pikes which will check your pursuit What I pray sayes the Father amaz'd Scripture said I Popes and Councils whom you cannot give the lie to and who are all in the onely way of the Gospel And is that all said he you have put me into a cold sweat Do you imagine that a thing so visible hath not been foreseen and that we have not made provision for it accordingly I cannot but wonder you should think that

Merchants to those who are in troubles to those who are in necessity to devout women to such of that Sex as are not so to married people to such as are disordered In a word they have made provision for all things That is said I you are furnish'd for the Clergy the Nobility and the Commons I am extremely desirous to know them Let us begin sayes the Father with the first You know what trading there is at this day about Benefices and if we should measure things by the writings of Saint Thomas and the Ancients the Church would be found well stor'd with Simonists Which considered it is necessary our Fathers should by their prudence moderate things as these words of Valentia one of Escobars four living creatures will shew you It is the conclusion of a long Discourse where he gives many expedients among which the best in my judgment is this in pag. 2042. of the third Tome If a man give a temporal good for a spiritual that is to say money for a Benefice and that a man give money as the price of the Benifice it is apparent Simony But if he gives it as the motive inclining the will of the Incumbent to resign his interest non tanquam pretium beneficii sed tanquam motivum ad resignandum it is not Simony though he that resigns consider and look on the money as his principal end Tannerus who is also of our Society affirmes the same thing Tom. 3. pag. 1519. confessing withal that Saint Thomas is of a contrary opinion in that he absolutely maintains that it is undeniable Simony to give a spiritual good for a temporal if the temporal be the end thereof By this means we do salve abundance of Simonies For who would be so wicked as when he gives money for a benefice to refuse to do it out of an inclination to give it as a motive obliging the incumbent to resign instead of giving it as the price of the benefice No man is so far forsaken of God I agree with you said I that all the world have graces sufficient to make such a bargaine It is very certain reply'd the Father You see then how we have mitigated things in regard of persons that take benefices As for the Priests we have diverse Maximes that are no lesse favourable to them For instance take this of our twenty four pag. 143. A Priest that hath once receiv'd money to say Mass may he take other money upon the account of the same mass Filliutius affirmes he may by applying that part of the sacrifice which b●longs to himself as Priest to him who paies him last provided he receive not as much as a whole mass amounts to but onely for one part as haply for a third of the mass This Father is certainly one of those cases wherein the pro and con are very probable For what you affirme must needs be so after the authority of Filliutius and Escobar But leaving it in the sphere of probability the contrary methinks might very well be maintain'd and made good by these reasons When the Church allows Priests that are poor to receive money for their Masses it being just that those who serve the Altar should live of the Altar her meaning is not that they should make an exchange of the sacrifice for money much less that they should be depriv'd of all those graces which they should first derive thence themselves Nay I might further urge that the Priests according to Saint Paul are oblig'd to offer sacrifice first for themselves and then for the people that is it is lawful for them to communicate to others the fruit of the sacrifice but not voluntarily to exempt themselves of all advantage thereof to bestow it on another for the third part of the Mass that is four or five pence Truly Father as little gravity as I pretend to I could render this opinion probable It would cost you no great pains said he That is apparently such already All the difficulty were to find out probability in the contrary And that 's the work of the most eminent among whom Father Bauny is highly considerable 'T is infinitely pleasant to see this able Casuist diving into the pro and con of the same Question wherein the Priests are still concern'd and fast ning on reason every way he is so subtile and ingenious He sayes in a certain place 't is in his tenth Treatise pag. 474. There cannot any such Law be made as shall oblige a benefic'd Priest to say Mass every day because such a law would infallibly haud dub è expose them to the danger of saying it sometimes in mortal sin And yet in the same Treatise 10. pag. 441. he sayes That the Priests who have receiv'd money to say Mass every day ought to say it every day and that they cannot be dispens'd with upon pretence that they are not alwayes sufficiently well prepared for to say it because it is in their power at any time to make an act of contrition which if they neglect to do it is their own fault and not his upon whose account they are to say Mass And to take away the greatest difficulties which might divert them from doing it he thus resolves the question in the same Treatise Qu. 32. pag. 457. May a Priest say Mass the same day wherein he hath committed a mortal sin haply one of the most enormous he making his confession before-hand Villalobos sayes not because of his uncleanness But Sanchez affirmes he may and that without sin and I think his opinion safe and that it ought to be follow'd in practice tuta sequenda in praxi How Father said I may this opinion be put into practice May a Priest guilty of such a disorder presume the same day to approch the Altar upon Father Bauny's word Or should he not rather submit to the ancient laws of the Church which absolutely excluded from the sacrifice those Priests who had committed sins of that nature then the new opinions of Casuists who readmit them thereto on the very day that they are so fallen You have a very treacherous memory sayes the Father have I not sometime told you That in matters of Morality we are not to be guided by the ancient Fathers but the modern Casuists as our Fathers Cellot and Reginaldus affirme I remember it very well answer'd I but this is a business of greater consequence for the Laws of the Church are therein concern'd You speak reason said he but it seems you are not yet acquainted with this excellent maxime of our Fathers That the Laws of the Church are of no force when they are no longer observ'd cùm jam desuetudìne abierunt as Filliutius affirmes Tom. 2. Tr. 25. N. 33. We see better then the Ancients the present exigences of the Church If there were so much rigour observ'd in excluding Priests from the Altar you easily apprehend the consequence that there would not be so great a number

both sexes living together and by that means mutually induced to sinne It is fit they should be separated said I. He indeed affirmes they should reply'd he in case their relapses be frequent and in a manner quotidian but if their enjoyments are but seldome as haply once or twice a month and that they cannot be separated without incurring some great prejudice and inconvenience they ought to be absolv'd according to his Authors and among others Suarez provided they make good promises not to sinne any more and be tiuely sorry for what is past I understood him so for he had taught me before what the Confessor must be satisfy'd with to judge of that sorrow And Father Bauny continu'd he pag. 1083. and 1084. permits those that are engag'd in the next occasions to continue therein when they cannot avoid them without finding the world matter of discourse or running into some inconvenience thereby In like manner in his Moral Theologie tr 4. de poenit q. 14. pag. 94. and q. 13. pag. 93. he sayes that a Confessor may and ought to absolve a woman who entertaines in her house a man with whom she sinnes often if she cannot disengage him without losse of reputation or that there 〈◊〉 some reason he should be still retain'd si non potest honestè ejicere aut habeat al●qam causam retinendi provided she make a resolution not to commit evil with him any more Well Father said I the obligation to quit occasions of sinning is certainly attended with very easie conditions if the least ensuing inconvenience makes it void but if I mistake not a man is obliged thereto even according to your Fathers when there is no trouble at all T is very true reply'd he though this as a generall rule is not without some exception For Father Bauny sayes in the same place It is lawfull for persons of all qualities conditions and sexes to go into the places of common prostitution there to convert sinfull women though it be very probable that they will commit sinne there themselves nay haply though they have found by frequent experience that they are drawn into sinne by the very sight and insinuations of such women And though there are some Doctors who approve not of this opinion and do absolutely believe that it is not lawful for a man to hazard his own salvation to relieve his neighbour yet shall I not stick to embrace the opinion they oppose These Father said I are a new sort of Evangelists but upon what ground is it that Father Bauny gives them this Mission upon a certain principle of his own cited by him out of Basilius Pontius I have given you an account of it formerly and I think you cannot but remember it Ti 's this that a man may directly and for it self primò per se seek after such an occasion for either the temporall or spirituall good of himself or his neighbour These passages I thought so horrid that I was almost in a mind to break off the discourse but I smother'd that sentiment to give him way to proceed and accordingly onely askt him what consonancy is there Father between this doctrine that of the Gospel which obliges a man to pluck out his eyes and to cut off that which is most necessary when it is obstructive as to salvation And how can you imagine that a man voluntarily continuing in the occasions of sinning can sincerely detest sinne Is not the contrary apparent that is that he hath not the sense thereof which he ought to have and that he hath not yet attained that true conversion of the heart which begets in a man as great a love for God as he had had for the Creatures How said he that were little lesse then true contrition It seems you are yet to learne that as Father Pintere●u sayes in part 2. pag. 50. of his Abbot of Boisi● All our Fathers unanimously teach that it is an errour nay almost a heresy to affirme that contrition is necessary and that attrition alone and that grounded upon no other motive then the torments of Hell which excludes the desire of offending is not sufficient with the Sacrament How Father said I is it almost an article of faith that attrition proceeding from the feare of torment sufficeth with the Sacrament I presume this tenet is particularly held onely by your Fathers For others who believe attrition with the Sacrament to be sufficient doe yet require there should be something in it of the love of God Further some of your owne Authors held not this doctrine so certain heretofore For your F. Suarez hath this expression De poenit q. 90. ar 4. disp 15. sect 4. num 17. Though it be a probable opinion saith he that Attrition is sufficient with the Sacrament yet is it not certaine● nay it may be erron●ous non est certa potest esse falsa If it be erroneous Attrition is not sufficient to effect a mans Salvatio● He therefore that dyes wittingly in that condition voluntarily runs the morall hazard of eternall damnation For this opinion is neither very ancient nor very common Nec valdè antiqua nec multum commùnis Neither was Sanchez over-confident of the certainty of it since he sayes in his Summary l. 1. c. 9. nu 34. That the sick person and the Confessor who at the point of death should be satisfied with Attrition with the Sacrament were guilty of mortall sinne by reason of the great hazard of damnation wherein the Penitent should be if the opinion affirming that Attrition is sufficient with the Sacrament be not certainly true Of the same was Comitolus when he sayes Resp mor. l. 1. q. 32. n. 7.8 that it is not over-certain that attrition is sufficient with the Sacrament How is that sayes the good Father interrupting me at those words it seemes then you read our Authors T is very well done but it were better that when you do read them it were with some of us Do you not perceive that because you have read them alone you conclude that those passages do somewbat prejudice those who now maintaine our doctrine of attrition whereas we should have shewn you that nothing addes more to their reputation For what glory is it to our present Fathers that they have of a sudden so generally spread their opinion that Divines excepted there 's hardly any one but imagines that what we now hold concerning attrition was from the beginning the absolute Creed of the faithfull So that when you demonstrate by our very Fathers that not many yeares since this opinion was not certain what do you but attribute the honour of this establishment to our latest Authors Thus our intimate Friend Diana thought he put an obligation upon us by laying down the several degrees whereby it is come to this height This he does p. 5. tr 13. where he saith That heretofore the ancient Schoolemen held that a man had no sooner committed a mortall sinne but

say any thing worth the hearing But in a word Father is this grace which is given to all men sufficient or no It is said he And yet it hath no effect without efficacious grace Very right said he And all men have this sufficiency continu'd I and all have not the efficaciousness Very true said he You mean said I that all have graces enough and that all have not enough that is to say that this grace sufficeth although it doth not suffice that is to say is sufficient in name and insufficient in effect In troth Father this doctrine is very subtile Have you forgot because you have forsaken the world what the word sufficient signifies among those that have not Do you not remember that it comprehends whatever is necessary for to act But it is impossible your memory should be so weak for to take a comparison which you must be the more sensible of if you had to dinner but two ounces of bread and a single glass of water would you be satisfied with your Prior who should tell you that were sufficient to nourish you under pretence that with something else which he should not give you you would have whatever were necessary for you to dine well How then are you so much overseen as to affirme that all men have sufficient grace to act when you acknowledge that there is yet some other grace absolutely necessary to act which all have not Is it that this belief is of no great consequence and that you leave men at liberty to believe that efficacious grace is necessary or not Is it a thing indifferent to affirm that a man having sufficient grace doth not act to any effect How sayes the good Frier indifferent 'T is a heresie 't is a formal heresie the necessity of efficacious grace to act effectively is of Faith It is heresie to deny it Where are we then cry'd I what side must I now take If I deny sufficient grace I am a Jansenist if with the Jesuits I so admit it that efficacious grace is not also necessary I shall be an heretick as you say And if I admit it as you do yet granting withall a necessity of efficacious grace I offend against common sense and am a mad-man as the Jesuits affirme What then must I do in this inevitable necessity of being either a mad-man an heretick or a Jansenist And into what extremities are we reduc'd if of all these onely the Jansenists offer no violence either to Faith or Reason and are withall clear'd from errour and madness My friend the Jansenist deriv'd a good omen from this discourse and thought me already convinc'd However at that present he said nothing to me but addressing himself to the Father I would faine know said he wherein you and the Jesuits agree In this said he that both the Jesuits and we do acknowledge sufficient graces given to all But said the other there are two things in the word sufficient grace there is the sound which is onely winde and the thing it signifies which is real and effective So that when you agree with the Jesuits about the word sufficient and are contrary to them as to the sense it is evident that you are contrary one to another as to the substance of that terme and agree onely about the sound Is this a sincere cordial proceeding But what reason have you to be troubled at it sayes the good man since we betray no man by this manner of speaking For in our Schools we openly teach that we understand it in a sense contrary to that of the Jesuits I am troubled said my friend that you do not declare it every where that by sufficient grace you understand that grace which is not sufficient You are oblig'd in conscience when you thus change the ordinary termes of Religion to acknowledge that when you admit a sufficient grace in all men your meaning is that they have not sufficient graces in effect All persons whatsoever take the word sufficient in the same sense onely the new Thomists understand it in another All women who make make up the best half of the world all relating to Courts all belonging to the wars all Magistrates all Lawyers Merchants Tradesmen all people in a word all sorts of persons except the Dominicans understand by the word sufficient that which comprehends whatever is necessary No man hath yet taken notice of this singularity it is onely said every where that the Dominicans hold that all men have graces sufficient From whence what may be concluded but that they hold all men have all the graces which are necessary to act and that much more when they see them engag'd in the same interests designs with the Jesuits who understand it after that manner The uniformity of expressions added to that union of parties must certainly be an evident demonstration of the uniformity of your sentiments All the faithful ask the Divines what is the true state of nature since its corruption St Augustine and his Disciples answer that it hath no more sufficient grace then God is pleased to bestow on it The Jesuits come afterward and say that all have graces effectually sufficient The Dominicans are consulted upon this contrariety what do they they close with the Jesuits by that union they make up the greatest number They separate from those who deny these graces to be sufficient They declare that all men are furnished therewith What can be said of this less then that they countenance the Jesuits And yet after all this they add that however these sufficient graces are fruitless without the efficacious which are not given to all Would you have a representation of the Church amidst these different opinions I look on her as a man who leaving his Countrey to go and travell is set upon by robbers from whom he receives several wounds and is left half-dead He sends into the next townes for three Physicians The first having search'd his wounds thinks them mortal and plainly tells him that none but God can restore him to his former strength The second coming after him flatters the distressed man and tells him that he had yet strength sufficient to recover his own house and crow'd over the former as being of an opinion contrary to him and laid a plot to destroy him The poor man in this doubtful condition spying the third coming afar off reaches out his hands to him as such as he expected should determine the business This having look'd on his wounds and considered the judgments of the two former embraces that of the second is united with him and both together conspire against the first and shamefully force him away for they are too strong by reason of their number The wounded man concludes by this proceeding of his that he is of the same opinion with the second and asking him whether it were really so he declares affirmatively that his strength is sufficient to go through his journey But the other