of the Casuists for that these being of a much later date then the Lawes it cannot be thought that their opinionâ— should be expresly condemned thereby Ibid. pag. 549. X. That the inconveniences and dangerous consequences attendant on probable opinionsâ— do not any way hinder but that they are still probable as ever Ibid. XI That Logick must be brought to a reformation beâ—â—use that which hath been hitherto taught is not sufficiently consistent with the doctrine of probability Ibid. p. 550. XII The use of the Doctrine of Probability in order to the authorization of the most mischievous decisions that may be Ibid. p. 552. p. 550. XIII That the civill Magistrate as for instance a Judge cannot condemn those that have followed a probable opinion such a one for example as hath killed another in the defence of his honour and that as concerning Excommunication the case is the same Caramuel Theol. Fundam p. 202. Et in Commentario in Regâ—l S. Benâ—dicâ—â— l. 1. â— 65. XIV That those that follow the most gentle thâ—t is to say the most licentious oâ— all the probable opinions such as are those that are approved by Diana oâ—ght to be called not onely generous Souldiers but also Virgins because those opinions do enable men to behave themselves in all the precepts of the Church with such purity that they do not commit hereby so much as â— venâ—all sinne Carâ—muel in epistola ad Ant. Diaâ—â—â— pag. 24. XV. That with the assistance of probable opinions a man do his duty as to what concerns the divine office without so much as a veniall sinne what distraction soever he may be guilty of in the performance thereof nay and that voluntary too because a man hath no more to do in such a case but to have a probable confidence that the Church obliges him not any further then to an externall recitation of it and expects noâ— any internall attention thereto Caramuel the more to recommend â—he advantages of this invention declares openly speaking of himself that he never so much as once in the year confesâ—'d himself guilty oâ— the least veniall sinne in saying over his Breâ—laâ—y nay on the contrary that he might safely swear that he hâ—d not committed any though he knew himself chargeâ—ble with many distractions and those voluntary Caramuel Theol. Fundam p. 134. XVI That of two probable opinions that are contrarieâ— the same person may as his humour leads him one while make use of the one and immediâ—tely aâ—ter put the other in practise what inconvenience soever may hâ—ppen thereby to his neighbour it matters not Thâ—t this doctrine is true what mischief soever may he the consequence thereof nay though that by this change of opinion a man exempts himself from the observation of the commandments of the Church The reason whereofâ— is that those commandments are very ancient and these compendious subtilties of a very late date and consequently that the Church having noâ— foreseen them cannot be thought to have â—orbiddâ—n them Ibid. p. 143. XVII One example of thâ— precedent doctrinâ— produc'd by him is that a person having heard the clock strikâ— twelve between Saturday night and Sunday morningâ— and thereupon eaten a good meals meat of Flesh if after he hath so eaten it strike twelve again by some other clockâ— he may communicate the next day as havinâ—â—ot broken his fast at all The reason whereof is that these two clocks are to be look'd upon as two probable opinions and consequently that according to the former it was lawfull for a man to eat flesh as being already Sunday morning and that accordinâ— to the latter he might imagine himself not to have eaten on the Sunday but onely on the Saterday Ibid. p. 139. XVIII A second example is thisâ— that an Ecclesiastick taking ship and having brought with him onely his Diurnal according to the opinion of Sanchez who affirms that a man performs his duty as to the saying of the divine office by saying onely what is in the Diurnall may when he is upon the Seâ— choose whether he will say any thing of his Office at allâ— by chanâ—inâ— his opinion and following that of Saâ—cius who sayeâ— that a man does not perform his duty if he say nothing but what is in the Diurnall and consequently he who hath only a Diurnall about him is not oblig'd to any thing Ibid. p. 138â— 13â— XIX That it may be inferâ—'d from the doctrine of Probability by a sound â—nd logicall consequence that the Church can neither command nor prohibit any action that is done in secret and consequently that a man should not commit any sinne in eating flesh on Fridayes so it be done secretly or in not saying over his Breviary provided no body knew not any thing of it c. That these consequences are improbable and that neverthelesse they are dialectically drawn from the from the doctrine of Probable Opinions So that this doctrine may produce in the Schooles a heresie not unlike that of the Independents in England Caramuel pag. 205. XX. Certain ridiculous consequences though necessary drawn by Caramuel from an opinion maintain'd by above eight Casuists and consequently probable according to their Maximes 1. Consequence which Caramuel approves in the place hereafter mentioned as most probable is this that a man confessing his sinnes and thereupon receiving the communion at Easter satisfies the precept of the Church for two years the precedent and the subsequent 2. Consequence is that if a man say Mattins and Lands but once towards the evening he may satisfie the precept of saying them for that day and the next ibid. 3. Consequence which he does not approve but engages himself is rightly drawn from the same opinion is That 24. Monkes who should say at the same time every one a Lesson and an answer of Matins would all acquit themselves of the obligation that lyes upon them concerning the Lessons and the Answers ibid. p 225. 4. Consequence is that when two persons say over their Breviaries at the same time they may repeat each of them his verse at the same time not troubling themselves about any thing of attention to what they do because it is not any way necessary 5. Consequence is that it is sufficient to say onely once whatever is to be repeated in severall parts of the Office as the Pater noster Deus in adjutorium c. This opinion seems probable to him 6. Consequence is that a man satisfies the obligation that lyes upon him to say the Rosary by saying onely one Pater and one Ave. XXI An impious objection grounded on the Doctrine of Probability tending to prove that a man may be saved in any sect or heresie proposed by Caramuel under the name of a Lutheran without any answer brought by him thereto pag. 472. THE CENSURE Of the books of CARAMOVEL BY The late Archbishop of MAECHLINâ— WHEREIN The toleration of the new Probable Opinions is particularly condemned JAMES by the provâ—dence of God
is no other way to prevent it as it should seem there is not if the Detractor be ready publickly to charge therewith and that before most grave men either that Religious man or his Religion if he be not kill'd VIII The commandment of the Church to observe Festivall dayes is not obligatory upon pain of mortall sin the case of scandall only excepted if there be nothing of contempt IX There are some who probably maintain that if the child be not yet quick in the mothers womb it is lawfull to procure an abortion to avoid either scandall or death Whence it appears that we must not too easily condemn a wench that compasseth the death of the child within her when the child is not yet quickned out of a fear that being found big she might be put to death or come to discredit X. It is lawfull for a man to entreat a Conjurer to dissolve a charme laid before by another of the same profession if he be willing and ready to do it XI Those who communicate at the Monasteries of the Mendicant Friers about Easter satisfie the commandment of Chuch concerning annuall Communion and are not oblig'd to communicate to their parishes XII When a man hath in his Confession conceal'd some sins out of a fear of brinâ—ing his life into any hazard or out of some other consideration he is not oblig'd to discover them in any Confession afterwardâ— XIII It is not onely lawfull to preserve by a murâ—hering defence the things we are actually in possession of but also those whereto we may make a certain claim or have some interest in and are in hopes to be possessors of hereafter Which doctrine allow'd it is lawfull â—s well for an heir as a Legatee to defend himself in that manner against him who unjustly raises encombrances to hinder his succession to retard the execâ—â—ion of a Will The same course is also allowable in him that hath a right to a Lecturer's place or a Prebendry against another who unjustly disturbs his possession XIV To call God to witnesse to a light inconsiderable Ly is not so great an irreverence as that a man should or might be damn'd for it XV. T is no mortall sin for a man to accept a challenge to maintain his honour and to kill the challenger XVI A man is not oblig'd upon pain of mortall sin to restore what he hath stollen by triviall and inconsiderable thefts what ever the total summ thereof may amount to XVII A person is capable of receiving absolution how palpable soever his ignorance may be of the Mysteries of Faâ—th nay though out of pure negligence he knowes nothing of the mystery of the most Blessed Trinity or of the Incarnation of our Lord JESUS CHRIST ADVERTISEMENTS TO CONFESSORS COnfessors are hereby to take notice that they arâ— not invested with any such power as that of dispâ—ncing with the obligation which lyes upon men to pay thâ—ir debts or to countenance the delay oâ— thâ— payment thereof or exemptiâ—g mâ—n from thâ— obligation of restoring the honour thâ—y have taken away from their Neighbour or making satisfaction for thâ— injuries they have done him They are accordingly to deferre absolution if the Penitents expresse not a â—â—â—â—â—neâ—sâ— to satiâ—fâ—â— wheâ—her it be for their debts or the iâ—juries they have done those câ—ses onâ—ly excepted wherein the Lawes permit it whereoâ— the Conâ—eâ—sors onely arâ— the Intâ—rpreterâ— They are further to be advertis'd that according to the prescription of the Councell of Trent they are not to meddle with reserv'd Cases and consequently that they are not to aâ—â—ume to themselves any poâ—er of absolution therein â—ave onely in extreme necâ—sâ—ity The Judgement Oâ— THE THOLOGAL-FACVLTY OF LOVAINE Consulted by the Arch-bishop of Macchlin to know whether he ought not to enjoyn the Confessors to forbear the practise of the precedent propositions in the direction of mens Consciences THe sâ—cred Theologall Faculty of Lovaine assembled â—n the Hall of the University the 30. of March and 26. of April 1653. hath judged and concluded that the doctrine of these XVII Proposiâ—ions is not to be suffered in the Practick and that the Superiours ought to employ their authority for the prevention thereof It is also the judgement of the same Faculty that the two advertisements subsequent thereto are to be seriously recommended to the Confessors Signed below by THEODORUS LYLVOLTIUS Dean in his own name and that oâ— all the other Doctors THE END The STATIONER to the Reader I had once resolv'd to close up the ADDITIONALS to the MYSTERY of IESVITISME with the solemn Censurâ— passed by the Theologal Faculty of Lovaine upon severall Propositions as confining my self to what I found in the Cologne-Edition of the PROVINCIALL LETTERS But the two following pieces coming so opportunely to hand and being of so much concernment to all the transactions between the IAN-Senists and the MOLINISTS it would have argued a neglect if not an envy of thy satisfaction to haue slipped the present occasion I had to file them up Besides the IESVITS for their vindication intending to put ouâ— THE APOLOGY FOR THE CASVISTS c. in English to which these are written by way of Answer they may prove an Antidote against the poyson intended the unwary world in that Master-piece of the SOCIETY R. R. FACTVM OR A REMONSTRANCE OF the Curez of Paris Against a Book intituled An Apology for the Casuists against the calumnies of the Jansenists Printed at Paris 1657. As also against those that have been the Authors Printers and dispersers of it THe cause we are engag'd in is that of Christian Morality Our adversaries are the Casuists who corrupt it The concernment we have therein is deriv'd from the tendernesse we ought to have for their consciences who are committed to our charge And the reason of our so earnest appearance against this late Libell is that the conâ—idence of these Casuists growing every day more and more insupportable â—nsomuch that it seems arriv'd to such a height as makes it incapable of addition we conceive our selves oblig'd to have recourse to the utmost remedies and to put up our complaints to all the Tribunals where we imagiâ—e we ought to do it so â—o proseâ—ute without any intermission the censure and condemnation of those pernicious Maâ—imes The better to satisfie the world of the justice of our preteâ—â—ions we need onely give â— naked representation of the whole diâ—ference as it lyes between â—s and an account of the carriage of thâ—se Casuists from the beginning of their enterprises to the publishing of this last â—ook of thâ—â—â—s which is indeed the consummation of all To the end that men having consider'd with what an excâ—sse of patâ—ente they have hitherto been tolâ—rated in â—heir pernicious dâ—signs against the Church may thâ—nce perâ—eive the necessity there is henceforward to proceed with the greatest rigour against them But we think our selves concern'd in the first plaâ—e to make â—ppear wâ—eâ—ein the venome of their mischievouâ—
whereby they might be exempted from the dependance they have on their Prelates For your Honours may be pleas'd to consider that they could not upon any occasion betray a more groundlesse pretence of their detraction since that ever since the first breaking forth of this business to the present we have not done any thing but what discovers the respect we have for your sacred dignity The Reverend Clergy of Rouen who first set this businesse on foot and made the first complaints about it brought it before their Arch-bishop all the end that we had in countenancing and furthering what they did was onely to make a joynt addresse to your Assembly and when we sollicited the Curez of the other Diocesses to joyn also with us we were very far from thinking it should be done wiâ—h any derogation from their Bishops Your honours will we hope have that opinion of us that we are not to learn the obligations that ly upon us or the limits of our duty We thought it a breach thereof to continue any longer silent when we see the Church over-grown with a poysonous Morality more corrupt then that of Pagans themselves nor are we ignorant on the other side that we are excusable in the sight of God by discovering the horrour we conceive thereat in our endeavours to raise an impression of it in all the souls committed to our charge and in addressing our selves to the Princes of the Church to represent unto them the pernicious consequences thereof It lyes upon your honours to prevent the â—urther progresse thereof by a legall and authentick condemnation since it is to your Authority that God hath particularly committed the discernment of sound and corrupt doctrine and the care of being guides to the people of God by rules that are wholly divine according to the word of the greaâ— Pope Innocent I. to a certain Arch-bishop of France Disciplinâ— deificâ— populum â—rudiâ—â— debâ—mus And that which is added by the same Pope in the place before mentionedâ— vizâ— that it is to be feared that the silence of the Bishopâ— be not taken for their consent to the dissolution of Morality Ne â—ilentio nostro existâ—â—â—â—mur his prâ—bâ—â—e consâ—nsum dicente Domino Videbas â—urem uâ— cuâ—reâ—â—â— cum â—o is at this time more considerable then even For the extravagance of these writers is come to thaâ— height that making their advantages of the lenity of the Church in poinâ— of toleration they presuâ—e to affirm it openly that she coâ—ntenanceâ— their irrâ—gâ—lâ—rities because she suffers them This is no more then what hath already been made appear tâ— your honours out of F. Baunâ— a Jesuite and what may be seen yet further in another of the same Society whose name is Mascarennas who being equally dâ—â—â—â—ouâ— in F. Baâ—ny to establish this extravagâ—nt pâ—opositioâ— Thâ—t it is sufficient so as to fulfill the precepâ— of hearing Masse if a man heareâ—â—wo halves at the same 〈◊〉 from severall Priests imagines it excellently well maintain'd by this erroneous and dangerous principle That the Church without any opposition suffering that opinion should be published is an argument that sheâ— approues iâ— Thiâ— Maxime which carries within it wiâ—hout exception all the Eâ—rourâ— which thâ—se Câ—suisâ—â— have publish'd must needâ— oblige your honourâ— to find out some speedy remedy against evils that grow daily morâ— and more predominantâ— and which those that introduce them endâ—avour to establish by principes that make them incapable of any remedy For their temerity iâ— come to that pâ—tâ—â— â—s to pretend that thâ— Authorâ—ty of the Bishops cannot give them â—ny check They have made no difficulty to maintain 〈◊〉 you may perceive by the Extractâ— which we now present you with of a new dâ—â—â—â—eâ— That thâ— Bishopâ— cannot prohibit thâ— Books of the Casuists such as are those of Diana one of the most extravagant that ever were otherwise then as Marchandises or at the worst but as prejudiciall by accident and not condemn them as evill in themselves and that when four or five of these Authours agree in the same opinion it is so far probable and safe in point of conscience that unlesse the Church mukes the contrary thereto an Article of Faith it can no more cease so bâ— such then foure can cease to be foure Thus is it may it please your honours that these writers do at the same time invest simple private men with a pernicious power to overturn at their pleasure all Chrisâ—ian Morality and would devest the Successors of the Apostles of the right which IESUS CHRIST hath endu'd them with to prevent the extravagances of man's wit from corrupting the truth of his Gospel But this also considered must needs engage you the more to make them feel the weight of that Authority which they would deprive you of and receive to the advantage of the whole Church the examples of your Predecessors and your own It is not unknown to your honours how that in the beginning of the Ninth age the Church of France did by the severity of her Canons put a stop to a licentiousnesse much less considerable then that which is now so prevalent There started up of a sudden a many triviall writers who put out a sort of books called Penitentials to regulate as they thought fit the penance to be inflicted on Penitents according to the diversity of sins But having by that erroneous indulgence deviated very much from the regulations specified in the Canons the Bishops of France assembled in the II. Councell of Chaâ—lons upon Sâ—one and in the VI. of Parls ordered That all Priests should forbear making â—ny account of those Penitentiall Bookâ— as also that they should be absolutely abolished nay burnt to the end they might not prove an occasion to deceive the Priâ—sts that read them and consequently the people Whereas there are many Priests sayes the Councell of Paris Can. 32. who either out of negligence or ignorance inflict penances on those that confesse their sinnes otherwise then it is provided by the Canonicall Constitutions making use to that purpose of certain writings which they call Penitentialls contrary to the holy Canons and by that means cure not the wounds made by sinne but cherish and continue sinners therein by an over-indulgent dressing thereof drawing upon themselves that malediction of the Prophet Woe unto those that sowe pillowes to all Elbowes and make cushions for the heads of men to seduce them we have ordered by a generall consent that every Bishop shall within his Diocesse cause strict search to be made after those erroneous writings and having found them shall cause them to be burnt to the end that such priests as are ignorant may not any longer make use thereof to the deâ—â—â—uction of souls Now we humbly intreaâ— your honours to consider what comparison there is between the excesses against which these holy Bishops your Predecessors have acted with so much zeale and those whereof we now humbly begge the suppression It was not layd to the
sin then the other Tra. 4. de sacram Euchar. disp 5. c. 4. p. 227. VII That he that goes to Masseâ— to take his opportunity to look on a woman with unchâ—â—tâ— desires and who were it not for thâ—t â—nd would not go thither at all fulfils the precept of hearing Masse even though he had an express intention not to â—ulâ—il it Tract 5. n. 518. A LIST Of many dangerous Propositions taken out of the Late Casuists and particularly out of the first Tome in folio of the new Morall Theologie of ESCOBAR a IESUIT Printed not long since at Lyons and dedicated to the Generall of the Jesuits There is one thing will haply be much wondred at in this List â—nd that is the odde stile and manâ—â—r of expression familiar with Escobar as Licet non licet peccat et non peccat c. It is therefore but necessary there should be some account given of his meaning thereby which is only this that a thing is allowable according to some Casuists and is not according to others Thence he concludes thâ—t the thing in question is infallibly lawfull according to the principle of Probability which he layes down as the corner-stone at the very beginning of his work as may be seen by the first proposition It is not to be doubted but this manner of treating of Christian Morality will seeme ridiculous to persons of understanding and sound judgement but it must needs draw groanes from the breasts of those that have any tendernesse for piety and will justify before all the world what a right character is given by the late Bishop of Bellay in one of his Bookes of these Refiners of the rules whereby mens Consciences are to be directed 'T is principally saith he in that part of Theologiâ— which is called Morall that they discover the utmost of their extravagances playing the Sophisters so peremptorily in things that concernâ— the Lâ—w of God and humane actions that as they dayly find out new sinnes and make new discoveries in the unknowne world of Vice so have they a way to subdue what they discover ravelling and unravelling sinnes as their humour inclines or diverts them framing mens consciences or rather making sport with them as they please themselves It is and is not is the motto and devise of this kind of science Would you have such an action to be guilty of any sinne They will turne that side of the picture towards you which shall represent it as such Is it expedient there should not be any sinne in it They will turne the other side towards you This is the true Lesbian rule which bends it self to the thing it is to measure Every yeare what do I say â—very yeare No every month nay every quarter of the moone the Society of the Indies furnishes us with some new Casuist or other There it is that they twist and unâ—wist sinnes in so much that what was sinne last yeare is no such thing this yeare and what is not such this yeare shall haply be the next if there be any necessiâ—y for it I. That all probable opinions are equally safe in point of conscience Whence it must needs follow that when some Casuists affirme a thing to be lawfull and others hold that it is not it is not to be doubted but that it is lawfull and that all the world may without any sinne follow such an opinion Escobar Theol. Mâ—r. Tom. 1. l. 2. Sect. 1. c. 2. p. 34. II. That it is Carfull to consult severall Doctors till such time as that we meet with some one that answers us according to a probable opinion that speaks favourably on our â—ide Escobar Theol. Mor. Tom. 1. l. 2. Sect. 2. c. 6. Probl. 7. p. 39. III. That Kings may impose a tribute as just according to a probable opinion and that the people may refuse to pay it as being unjust according to another probable opinion Escobar Theol. Mor. Tom. 1. l. 2. Sect. 2. c. 6. Probl. 18. p. 43. IV. That Subjects do not sinne when they refuse without any reason alledged to submit to a Law whereof there hath been a legall proclamation made by their Prince Escobar Theol. Mor. Tom. 1. l. 5. Sect. 2. c. 14. probl 13. p. 160. V. That Clergy-men are not subject to Secular Princes and that they are not obliged to any obedience to their Lawes even though those Lawes are not any way contrary to the state Ecclesiasticall Escobar Tr. 1. Exam. 1. c. 5. Num. 34. et Sequent VI. That a man proscribed and out-lawed by a Temporall Prince may not be killed out of his territories but that he who is proscribâ—d by the Pope may be killed in any part of the world because his jurisdiction extends over all Escobar Moral Theol. tr 1. Exam. 7. c. 3. Praxis ex Doctoribus Socieâ—atis VII That the Lawes which inflict penalties on those that shall do certaine Actions are not obligatory in point of conscience even though the matter be of great importance Escobar Theol. Moral Tom. 1. l. 5. Sect. 2. c. 17. Probl. 26. p. 164. VIII That a Iudge as well superiour as inâ—eriour may give sentence according to one probable opinion quitting another opinion that is more probable In like manner that a Physician may prescribe a thing that is lesse likely to cure his patient instead of that which he conceives he may with more probability and safety administer Escobar Theol. Moral Tom. 1. l. 2. Secâ— 2. c. 6. probl 14. p. 42. IX That considering Justice simply in it selfe a Judge may lawfully take a Summe of mony to give sentence for which of the parties he pleases when both have equall right Escobar Moral Theol. tr 3. Exam. 2. c. 6. Praxis ex Societ Iesu Doctoribus X. That in civill Contracts he who had externally obliged himselfe either by word or writing and who had not at the same time any intention to be internally obliged is not in conscience engaged to performance and may secretly take back againe that which he had sold restoring the price he had received Escobar Theol. Moral Tom. 1. l. 10. Sect. 2. c. 16. Probl. 20. p. 462. XI That according to a probable opinion deciding that a taxe imposed upon Merchâ—ndises is not just it is lawfull for a man to use false weights to gaine the more and that if he be charged with so doing he may deny it by oath making use of equivocall expressions when he is brought upon Interogatories before a Judge Escobar Moral Theol. â—r 1. Exam. 3. c. 7. Praxiâ— ex Societ Doctor XII That a Sonne who lives in the house with his Father may exact a certaine recompence for the services he does him and in case he do not give him any hâ— may with a safe conscience steale from his Father Escobar Moral Theol. tr 3. Exam. 9. c. 4. Pâ—axis ex Societ Iesu. Doctoribus XIII That a man does not become irregular that is to say incapable of Ecclesiasticall
a Priest who should every day say the Office proper to Easter without any reason for so doing should be guilty only of a veniall sinne and that if he had any reason to do so he should not sinne at all Caramuel Theol. Fundam p. 520. XXXVII That he who hath a will to commit all the veniall sinnes that are doth not sinne mortally Granados Diana Mucha cited by Escobar Theol. Moral l. 3. p. 83. XXXVIII That it is a scruple very much to be blamed for a man to say in his Confession that he hath committed a fault being satisfied in himselfe that he did ill Bauny tr 4. de Poenit. q. 15. p. 138. XXXIX That it is no injury done to the paternall power a man hath over his children for another to perswade his daughter to run away with him in order to a clandestine marriage against her Fathers consent Bauny Theol. Moral tr 12. de impedimento rapiûs p. 721. XL. That it is probable by Authority and certaine in reason that a husband may without any sinne kill his wife surprised in Adultery and a Father his daughter And that the Lawes of the Church which condemne that action oblige only Ecclesiasticks who cannot have wives or daughters and not secular persons Caramuel Theol. Fundam p. 737. XLI That it is lawfull for a man in order to the preservation of his voice to make himselfe an Eunuch contrary to all civill and canonicall Lawes which expressely forbid it What good opinions these Casuists have one of another Caramuel Theol. Fundam p. 555. and 556. XLII That if an Jnfidell find any thing of probability in his own false Religion he is not obliged to embrace the Christiâ—n Faith proposed to him though he find himselfe more inclined to believe the latter unlesse it be at the point of death according to some nay he â—s not obliged even at the point of death according to others Thomas Sanchez Sancius and Diana cited by Escobar Theol. Moral p. â—9 XLIII That there is no necessity that a man ready to dy should in order to the receiving of the remission of his â—iâ—nes of God have a true desire to reforme his liâ—e if God should spare it him a while and that he may obtaine it by the absolution of the Priest though he be in such a disposition as to matter of repentance that if he were but confident he should live any longer he would neither confesse noâ— quit his sinneâ— at all Pâ—â—rus Mâ—châ—el de San Roman Jesuâ—t Expediâ— spirâ—â—ualium Sociâ—â— Iesu. l. 3. câ— 7. p. 78. A LETTER Written by the Reverend Father in God IAMES BOONEN Arch-Bishop of Maechlin To their Eminences the Cardiâ—als of the Inquisition at Rome to whom the Iesuits had appealed from his Ordinances Faithfully translated out of the Latine into French and out of French into English ARGUMENT Complaint being made to the Arch-Bishop of Maechlin of the remisness of certain Confessors he causeth an Extract to be madâ— of certain Arâ—icles or Propositions maintained and practised by some which who would not renounce the practise of were not to be admitted to hear Confessions The Jesuits not oâ—ly dispute but mâ—intain them whereupon they are denied approbation they appeal to the Cardinals of the Inquisition at Rome who write to the said Arch-Bishop to approve them which gave occasion of the ensuing LETTER MAY IT PLEASE YOVR EMINENCES ON the 21. of May came to my hands the Letter which your sacred Congregation was pleased to write to me of the 18. of April whereby you give me to understand thâ—t desirous to satiâ—fie in some measure the Rector of the Iesuiâ—s Colledge at Louuaine which is within this Diocess you have thought fit to enjoyn me not to deny such Priests of that Colledge as shall have been examined and approved a permission to hear the confessions of secular persons unless it were that meeting with any thing I should be troubled at in so doing I did within three moneths represent unto your sacred Congregation the just causes that hindred me from granting that permission in which case if I neglect to give you satisfaction some other Bishop should be empowered to examine and approve them This your Eminences may well imagine must needs be no small affliction to me nay that I cannot but be much more troubled at it then I am well able to express since that being come to the extremities of old age and upon the point of my departure hence to go and give an account to the supream Judge of my administration I finde that not only the world is already full of malice but also that it degenerates dayly more and more into wickedness because charity waxeth cold Desirous to finde out some reason thereof I have often both observed it my self and have it from the information and judgement of several persons whose integrity zeal experience and learning I am well satisfied of that the principal cause of this deplorable degeneration and disorder proceeds from the over indulgence of many confessours who are ready enough to open trap-doors to let men into dissolution and Libertinisme taking for security â—or their so doing some new opinions of certain divines who instead of measuring their proceedings by the practise of Evangelical Truths and the rules of good life which have been left us by the holy Fathers make it their main business to finde out new excuses to confirm those which sinners themselves are wont to alledge to palliate their sins and to cover with the cloak of Probability the ignominy and shamefulness of their crimes It is of such persons as these that the Prophet Ezechiel hath said in the Scripture Wo unto thosâ— that sow cushions under the elbows of men and lay pillows under their heads that they might deceive them These perniâ—ious extravagances are now come to that heighâ— that â—here were requisite not a Letter but whole volumes if a man should make but a simple extract out of some of their books and practises of all those unheardâ— of paradoxes whereby they at this day elude the precepts of the Church concerning the observation of Fasting Fesâ—ival dayes and the recitation of the Canonical Hours whereby they palliate Simonies private Revenges Lyes and Perjuries whereby they eâ—eâ—vate and bring in a manner to nothing the obligation which lies upon men to avoid the occasions of falling into sin and in fine those paradoxes whereby they expose to an evident danger of nullity the efficaciousness and power of the Sacraments Now as it is in a manner natural to men to approve those dissolute maximes which any way flatter their irregular apprehensions so must it needs happen that those who are the Authors thereof taking it for granted by the easie entertainment they meet with in the world that they had done a very considerable service therein cannot but presumptuouâ—ly imagine in themselves that they dayly more and more enlarge the way to Heaven by the means of their Probability that is to say