of any other Man I pray to God that he would be pleased to take away all your own Wisdom and to leave you none but that which is his 5. Thus you have the whole Letter word by word And may see by his Offers to leave all and to make a Solemn Recantation of what consequence the matter was and how far he was engaged therein Though he had not as yet writ any Defence of the new way of Prayer I accepted with joy the Prayer he made for me that I might lose all my own Wisdom which indeed I did not relie on and I endeavoured to listen to nothing but Tradition Thus seeing the Abbot of Fenelon so well disposed to submit I look upon it as an injustice to entertain any doubt of his compliance It never entred into my mind that the Errors wherein I saw him involv'd tho' in themselves very important and pernicious could ever do him any injury or debar him from the dignities of the Church They were not afraid in the fourth Age to make the famous Synesius a Bishop tho' he confessed many Errors they knew him so well disposed and so full of compliance that they did not so much as think that those Errors tho' Capital ones ought to be an obstacle to his Promotion I do not speak thus to justifie my self I only set down the matter of fact the judgment whereof I refer to those who consider it If they will defer their Judgment until they have seen the effect of the whole they will do me a great favour Every thing here depends upon what follows so that 't is not possible for me to conceal any thing from the Reader without involving all in darkness Moreover the compliance of Synesius was no greater than that which the Abbot of Fenelon shewed Another of his Letters contain these words 6. I cannot forbear to ask you with a full submission whether you have at present any thing to require of me I conjure you in the Name of God not to have any regard for me in any thing and without expecting the Conference you promise me if you now believe that I owe any thing to the Truth and to the Church wherein I am a Priest one word without Arguments shall suffice I hold only one thing which is simple obedience so that my Conscience is in yours If I do amiss it is you who make me to err for want of advising me It is your part to answer for me if I continue one moment in the Error I am ready to be silent to recant to accuse my self and even to retire if I have fail'd as to what I owe to the Church In a word regulate me in whatever you please and if you do not believe me take me at my word to entangle me After such declaration I think I ought not to conclude with Complements 7. In another Letter he said I have already besought you not to delay one moment out of any respect to me the decision that I beg of you If you are resolved to condemn any part of the Doctrine I have exposed to you out of obedience I beseech you to do it with as much speed as you shall be desir'd I had as good nay rather recant to Day than to Morrow The rest was to the same purpose and concluded with these words Deal with me as with a School-boy without minding either my place or your ancient Kindnesses towards me I shall be all my life full of Acknowledgement and Compliance if you deliver me as soon as possible out of Error God forbid I should propose this to engage you into a precipitant Decision to the disadvantage of Truth I only wish you would not delay at all on my account 8. Those Letters were written to me by the Abbot of Fenclon betwixt the 12th of December 1694. and the 26th of January 1695. during which time we were drawing up the Articles Having read all the Writings as well those of Madam Guyon as of Monsieur Fenelon wherein we comprised the Condemnation of all the Errors we found in t'one and t'other weighing all the Words and endeavouring not only to resolve all the Difficulties that appeared but also to prevent by Principles those that might arise afterwards We were at first after the reading of the Writings for Conversation by word of Mouth but we feared lest by bringing things to a Dispute we should sooner exasperate than be able to instruct a Person whom God was pleasto lead into a better Way which was that of an Absolute Submission He wrote thus himself to us in a Letter I have yet by me Spare your selves the trouble of entring upon that Discussion Take the thing in gross and begin by supposing that I have mistaken my self in my Citations I forsake them all I don't pretend either to understand Greek or to make fine Arguments upon Passages I insist only upon those that you think may deserve some regard Pronounce my Judgment according to those and give a Decision upon the essential Points after which the remaining part will be of little moment By this it may be perceived that we had declared our selves enough upon his Writings He had explained himself therein so thoroughly that we perfectly comprehended his Sentiments We met every day we agreed so well on the Point that there was no need of a long Discourse Notwithstanding we carefully collected what the Abbot of Fenelon had told us at the beginning and what he spoke upon occasion We dealt plainly as is usual among Friends without taking any advantage one of another and so much the more because we our selves whom they took for Arbitrators had no other Authority over the Abbot of Fenelon than what he himself gave us It seem'd that God made his Heart sensible of the Way we were to follow in order to reclaim him gently without offedning so fine and acute a Spirit The Examinauion lasted long It is true the Necessities of our Diocesses caused some interruption to our Conferences As to the Abbot of Fenelon we had rather not to have given him any trouble at all about his Opinions than to seem to have condemned him rashly and before we had heard all his defences It was something of a Blow given to them to hold them as supicious and to subject them to Examination The Abbot of Fenelon had reason indeed to tell us That after all we knew not his Opinions any other way but by himself As he could have conceal'd them from us so the freedom wherewith he discover'd them was to us a mark of his docible temper and we concealed them so much the more carefully the more freely he discover'd them to us 9. So that during all the time we three treated of that Affair with him that is for Eight or Ten Months the Secret was no less impenetrable than it had been during the time that I alone was upon it It must be confess'd here that the least whisper to the King of the
Abbot de Fenelon's favouring M. Guyon and her Doctrine would have produced strange effects in the Mind of a Prince so Religious so nice as to mattets of Faith and so circumspect in filling up the great Places of the Church and the least that this Abbot must have expected from it had been an unavoidable exculsion from all Dignities But we did not so much as suspect at least for my part I own it that any thing was to be feared from a Man whose return was thought so sure his Mind so docible and his Intentions so upright and whether it were by Reason or prepossession or if you will through Error For I rather here make a publick Confession than seek to defend my self I thought the Instruction of the Princes of France in too good a hand not to do on this occasion whatever might conduce to the Keeping of so important a Trust therein 10. I carried that Confidence to the highest pitch as will be known by the following Discourse It was the Will of God perhaps to humble me And perhaps also I sin'd by putting too much confidence in the Knowledge I believ'd a Man endowed with or else that in reality I thought I might put confidence in the strength of Truth and power of Grace I spoke with too much assurance of a thing that surpassed my Power However we acted upon that ground and as we were labouring to reclaim a Friend so we applyed our selves with a scrupulous regard to manage his precious Reputation 11. It was this that inspired us with the Design you shall hear of presently We thought our selves obliged in order to set bounds to his Thoughts to restrict him by some thing under his hand but at the same time we proposed to our selves in order to avoid making him look like one that retracted to have him sign with us as an Associate in our Deliberations We had no other design in any respect but how to save such a Friend and we were unanimously agreed for his Advantage 12. A little while after he was named to the Archbishoprick of Cambray We applauded the Choice as did every body else and he continu'd nevertheless in that way of submission God put him in The higher he was to be raised upon the Candlestick the more I thought he should attain to that great splendor and to the grace of the Episcopal State through the humble compliance we saw in him So we continued the forming of our Sentence and he of his own accord begg'd if of us with the same humility The Four and Thirty Articles that were drawn up at Issy in our private Conferences Monsiur de Chaalons and I presented to the new Prelate in my Apartment at Versailles The Archbishop of Paris has expressed in his Answer to the Archhishop of Cambray how uneasie he was in reading it We told him without disputing with an Episcopal sincerity how he ought to dispose of the Writings he had sent us in so great numbers he said not a word and notwithstanding the reluctancy he had shewed he offer'd that very moment to sign the Articles meerly out of obedience We thought it more fit to put them into his hands that he might peruse them some time Tho' they went to the quick or rather indeed overthrew the Foundation of the new way of Prayer yet their Principles being clear we thought that the Abbot of Fenelon would not contradict them when once he understood them He brought us some restrictions to every Article which eluded all the strength of them and the ambiguity thereof did not only render them useless but also dangerous we did not think fit to admit them My Lord of Cambray yielded and the Articles were Signed at Issy at M. Tronsons the 10th of March 1695. 13. When the Archbishop of Cambray says in his Answer to our Declaration that he drew up the Articles with us I am sorry he has forgotten those holy Dispositions God had then put him into It has been seen by the Letters he wrote during the time we were busie in drawing those Articles that he begg'd a Decision without Arguments If we came to be of that Opinion I desire those that read this not to impute it to any haughtiness or disdian God forbid on any other occasion we would have accounted it an honour to deliberate with a Man of so much Light and Merit who was moreover going to be received into our Episcopal Body but at that time God shewed him another way which was that he must obey without examining Men must be led in the Path which it pleases God to open unto them and by the Disposition his grace puts into their Hearts Therefore the first time M. de Cambray spoke of our Thirty Four Articles which was in the Advertisement of the Book of the Maxims of the Saints he mentions only two Prelates Monsieur de Chaalous and I that had drawn them up without thinking then that he should name himself as one of the Authors He remember'd the disposition of Mind we were all in when we sign'd Thus you have an Account of the little Mystery we were put upon meerly in regard to his Advantage I hear his Friends give out that this was as a secret of Confession among us which he would not discover and that we have revealed it Never any such thing came into our thoughts nor did we imagin any other Secret but that only of having a regard to his Honour and of his retractation under a more specious Title If he had not declared himself too much in his Book and then forced our silence that Secret should still have lain in Darkness We have seen how in one of his Letters he offer'd to make a general Confession to me he well knows that I never accepted that offer Whatever could have relation to Secrets of that nature upon his inward disposition is forgotten and will never be call'd in question The Archbishop of Cambray insinuates in some of his Writings that I made nice Exceptions to some of his Restrictions and that the Archbishop of Paris took me up sharply for it We have then both of us forgotten it since we have no Idea of it left in our Minds We were all along so unanimous that we never had any occasion to perswade one another and being wholly guided by the same Spirit of Tradition we were all the time of one and the same mind 14. The Archbishop of Cambray continued so stedfast in the spirit of submission God had put him into that having desir'd me to Consecrate him two days before that divine Formality kneeling and kissing the Hand that was to Consecrate him he took it to witness that he would never entertain any other Doctrine but mine I was cordial and I dare say it more at his Devotion than he was at mine But I received that submission as I had done all others of the same nature which are still to be seen in his Letters My Age my being older in
the Matter he whose only Judgment was expected with a Submission I did not abuse In a word he to whom he was willing to refer all things without Discussion and Reservation is now the only Man from whom he conceals himself Why no new thing is happened to me since M. de Cambray was made Arch-bishop I have given him a new Mark of Confidence in desiring his Approbation and in submitting my Book to his Examination but it happen'd that he being raised to that sublime Dignity would for some conceal'd ends change the Articles he had signed and he must since then have forgot what he had promised to one of the Arbitrators he had chosen and to whom he had shewed most Submission 7. He was no less mistaken when he thought so than when he thought he could impose upon the Publick M. de Paris has refused him his Approbation he has given his Approbation O my Book He attempted in vain to disunite those whom God I dare say had united by the common Faith and by the Spirit of the Tradition that we had sought for in the same Fountains It is true M. de Tronson grants that he did not oblige M. de Cambray to give me his Approbation but when all is done all depends upon the Exposing of it to the Publick M. de Cambray did so expose it saying he could not approve my Book without betraying his Sentiments to tell him that he ought not to approve of his having so expos'd it is the same thing as to Advise one not to sign the Confession of Faith so long as he is not perswaded of it It is exactly what M. Tronson had order'd to be told me It is what he told me himself he told me besides by several Persons and to my self before unexceptionable Witnesses that he believ'd M. de Cambray oblig'd in Conscience to condemn the Books of M. Guyon and disown his own Book then all would have been at an end if he had stood to his Advice The Proof of this would he very easie but it is better to stick close only to what is decisive 8. We may now see one of the Reasons why M. de Cambray who still conferred with M. de Paris and M. de Chartres constantly refused to confer with me It appears already by that Writing that even before the Publication of his Book all his Care was to divide us but the Truth is stronger than the Wiles of Men and 't is impossible for Man to disunite those that it unites 9. I shall exhort the Mystick Divines that have erred continues M. de Cambray to own their Errors and they that have not explained themselves well to condemn without restriction their Expressions Can any one go further to repress Error Who doubts but they may and ought to go further when he hath authorized an evil Book a Book not only suspected every where but besides condemned at Rome already and elsewhere When he has allowed it to be esteemed by illustrious Persons and suffer'd her to make use of the Confidence they had in him to authorize that Book and moreover tho' they could not justifie it but by recourse to secret Explications which they to whom it was recommended neither ought nor could divine When he alledges for his chief Defence that the reason of his excusing that Book was only because he explains it better than it explained it self Is that enough to exhort in general Authors that have failen to acknowledge their Faults and if they have spoken in an ambiguous sense to explain themselves No without doubt it is not enough That is a meer Illusion it is certainly one to propose to make a Woman write who never ought to have written and who is condemn'd to perpetual Silence He ought to clear himself before the Publick and not to make use of a vain pretext to excuse himself of it 10. He is so deeply engaged in defending the Doctrine of that Woman that he not only owns her to be his Friend but also that all his Correspondence and Intimacy with her was only grounded upon the Sprituality she professed 11. He is I say to this very day so wedded to M. Guyon's Book tho' condemned by so many Censures that he affects to excuse the Errors thereof as a Mystick Language and as Exagerations which he offers to maintain by those of some Mystick Divines Nay even of some Fathers without considering that what we reprove in that Woman is not only some Exagerations which may happen innocently but also that she has sur passed in her Principles all the Mystical Divines true or false nay has out-done the Book of Molinus himself 12. Yet once more he remains so closely wedded to those ill Books that he had declared just now in his Memorie that he will continue silent upon that Subject to the last He is indeed silent to Extremity seeing that to this very day notwithstanding the danger he is in for endeavouring to excuse those Books a clear Condemnation thereof cannot be extorted from him 13. In order to conclude his Observations upon the plain matters of Fact we must further observe the prodigious difference betwixt what was really acted between us on the signing the Articles and what is related thereof by M. de Cambray If I say that he offer'd to subscribe all that very moment without examining any thing out of an entire and perfect Obedience I should only repeat what is to be seen in all his Letters it is he that taught us it is he that laid upon us the Condition of the Signature I was a severe morose Man and must be earnestly press'd by M. de Paris then M. de Chaalons in order to bring me to the Sentiments of M. de Cambray I never refused to be taught by any of the lowest order of the Church and much less by great Prelates But as for this time and this Mattèr I do repeat it and God knows that there never was the least Controversie between M. de Chaalons and me we drew up the Articles with one Voice without any thing like a Dispute and we unanimously reject the subtle Interpretations of the Archbishop of Cambray which tended to render all our Resolutions useless 14. As for the matter of Doctrine says he I did not cease to write and to hearken to those approved by the Church To what purpose is this Discourse the Question was about understanding them right What is it that M. de Cambray submitted to our Judgment if it was not the Interpretation he gave to them but now 't is quite another thing It is he that teaches us the Tradition let us give Glory to God if it be so but was it we that desired Arbitrators of our Doctrine who desired only a Decision to submit our selves thereto without reserving to our selves the least Reply who so earnestly pressed that they would take us at our Word upon that Offer and that they would try our Compliance what is there happen'd since the
because I have always walk'd so as to obtain common Credit All of a sudden I have conceived the bold Design of ruining by my Credit alone the Arch-bishop of Cambray whom until then I had always been willing to save at my own Peril But that is nothing I alone have by imperceptible springs from a Corner of my Closet amongst my Papers and my Books stirr'd up the whole Court all Paris all Europe and Rome it self where the universal Astonishment not to say more was carried as fast as the Publick News could convey it What the most credited and most absolute Potentates could not perform and care not undertake viz. to make Men concur as it were in an instant in the same thoughts I alone have done it without stiring from my Closet 6. Yet I wrote nothing my Book that was finishing and printing when that of M. de Cambray appeared stay'd three Weeks longer in the Press and when I published it they sound therein 't is true Principles contrary to those of the Maxims of the Saints it could not be otherwise seeing we took such different ways and that I designed only to establish the Articles that M. de Cambray had a Mind to elude but not one Word against that Prelate 7. I shall say nothing of my Book but one well known and certain Matter of Fact It passed without any seeming Contradiction I had no Advantage of it I therein taught the Doctrine of the Catholick Church the Approbation of M. de Paris and that of M. de Cambray did add thereunto that Authority which the Holy Concurrence of Bishops gives naturally in Matters of Faith The Pope himself did me the Honour to sènd me a Letter upon the Book I had laid at his Sacred Feet and was pleased to express himself in brief that my Volume had much encreased the good Will he entertain'd for me That brief Letter is publish'd in my Second Edition It appears also in the Letter to M. de Cambray whether there be a Word of his Book That difference regards not my Person It is an Advantage from the Doctrine I taught which is known all over the Earth and which is authorized and always favoured by the Chair of St. Peter 8. Affairs seemed afterwards to be somewhat embroil'd It is the ordinary Conduct of God against Errors There happens at the very first Appearance of 'em an illustrious Declaration of the Faith It is as the first stroke of the Ancient Tradition that repulses the Novelties they design to introduce A little afterwards a second Time follow'd which I call the time of Temptation the Cabals the Factions began to stir Passion and Interest divides the World Great Bodies great Potentates stir themselves Eloquence dazzles the simple the Dialecticks lay Snares for them Extravagant Metaphy sicks carries the Minds of Men into unknown Countries many know no more what to believe and hold all in Indifference without Understanding or Distinction they embrace their Party meerly out of Humour There 's the Times I call Times of Temptation if they will Times of Darkness we must wait in Faith for the last Time when Truth shall triumph and get the victory 9. The first thing that appeared upon opening the Book of M. de Cambray was a manifest affectation to excuse the Mysticks newly condemned by cutting them off once twice and thrice from the List of the false Spiritualists Here we may discover him that had promised to keep silence to the last upon the Account of M. Guyon We have shewed in another place that the short Method of that Woman was nothing else but a more express Explication of Molinos's Guide and especially as to indifference about Salvation and that they had besides affected to transcribe into that small Book the same Passages Molinos relyes upon in his Guide among others a Letter of Father Falconi which has been censur'd at Rome So that to save Madam Guyon they must save Molinos and for this reason M. de Cambray spared him in the Maxims of the Saints It is true that he durst not forbear condemning expresly that Heresrarcha in his Letter to the Pope But he spoke therein only of 68 Propositions of that Wretch and affected to keep silence as to the Guide which is the Original of the New Quietism and of the short Method As for this last Book very far from condemning it he excused it in the same Letter by comprising his Author among the Mysticks Who says he carrying the Mystery of the Faith in a pure Conscience had favoured the Error by an excess of affectionate Piety for want of precaution the choice of terms and through a pardonable Ignorance of the Principles of the Divinity He adds that this was the Subject of the Zeal of some Bishops and of the 34 Propositions altho' those Propositions and Censures had no regard to any but to M. Guyon and Molinos There 's the pretended Exagerations the pretended Equivocations and in one Word the pretended Mystical Language which is plainly to be seen he prepared as a Refuge to that Woman and he presented that Excuse to the Pope himself to draw his Advantages from it if he would have received it 10. Here we may see the same Spirit of Indulgence for the short Method and M. Guyon's other Books when speaking of the Censures of some Bishops against certain little Books of which he durst not hold his Peace altogether before the Pope he reduces the same Censures to some places which taken in the sence that naturally offers at first deserve to be condemned He would seem thereby to condemn them if we remember'd not the particular sense he would have to be found in the same Books notwithstanding their proper Words and judges them to be condemnable only in a rigorous sence which he assures us never came into the Mind of their Author by which it is but too plain he reserved to himself the Liberty of excusing them by this particular sense he pretends to find in the Book notwithstanding the Words of the Book it self 11. In the mean while how little soever he may have said of it he is so afraid we should believe that he hath pass'd a Sentence of Condemnation upon the Books of M. Guyon by so speaking in his Letter to the Pope of the Bishops that have censured her that he explains it in his Answer to the Declaration where he says that he does not relye at all upon their Censures wherein he never had any part neither directly nor indirectly Words chosen on purpose to shew that he was very far from approving them 12. What he answers upon the affected Omission of Molinos and of M. Guyon is no less estrange Do they pretend says he seriously that I would defend or excuse Molinos when in all my Books I detest all the Errors of the 68 Propositions that occasion'd him to be condemned Yes without doubt they seriously pretend it seeing that these very Words confirm the perpetual affectation of suppressing the
alledged to him the Experience not only of my Conferences with the Ministers but also those we had sometimes together upon this Occasion without having raised my Voice so much as half a Note higher 3. If there were any Expedients to be found they could not but issue from such Conferences but I plac'd my hope in another thing I conceiv'd hope I say from the strength of Truth and from a perfect Acquaintance with the Disposition of M. de Cambray that I could bring him again to right Principles God is my Witness clearly and amicably I durst say so certainly and without reply in a few Conferences and perhaps in one only and in loss than two hours time 4. All that M. de Cambray objected was that I had engaged my self to answer to 24 Demands in Writing which I thought fit afterwards to defer by reason said I of the Equivocations of the 24 Demands which would take too much time to disintangle and by reason of the long time that must have been employed in writing the Consutations and Proofs Adding notwithstanding that I would readily write all the Proposition I should have advanced in the Conference if desired but that we were to begin at what was most short most decisive and most express I added also most charitable nothing being able to supply Verbal Conference and a lively tho' plain Discourse on the presence of Jesus Christ in the midst of us when we should be assembled in his Name to agree upon the Truth 5. Every body was amazed at the inflexible Refusal of M. de Cambray during six Weeks we have undeniable Witnesses for it and they earnestly desired to have us confer together I refused no Conditions a Clergy-man of Note being moved as every Body else was with the charitable desire of re-uniting the Bishops oblig'd me to give my Word to agree to a Conference where he should be If he had told the Answer he brought me to me alone perhaps we should have left it with himself It was in a word that M. de Cambray would not have it said that he changed any thing by the Advice of M. de Meaux If this Prelate won't grant that this was his Answer let him make such an one as he pleases but we may see that he cannot make any that 's good However I my self sent him the Writing the Extracts whereof you have just now heard It is not long one may read it over in less than a quarter of an Hour amongst those I have collected M. de Cambray does not deny that he received it Here 's five great Letters he addresses to me where he only reprehends me for having said in my Writing that I bore him in my Bowels he does not believe it possible for a Man to bear in his Bowels such as he reproves for the sake of the Truth nor to deplore their State but by shedding artificial Tears to tear them the more in pieces Why did he not come to the Conference to try the Strength of such brotherly Tears and Discourses which Charity I dare say so the Truth had inspired us with We expected three Weeks the effect of that new Invitation and the Declaration was not sent 'till at last we had made use of all the mild ways imaginable of which Declaration we must yet speak a Word SECTION IX Vpon the Declaration of the three Bishops and the Summa Doctrinae 1. THey complain it is too severe but the Arch-bishop of Park has truly affirmed that the Archbishop of Cambray has been very much spared therein We have there kept under silence those Temptations of a particular kind which cannot be resisted and of which we could not forbear to speak in another place wherein we had kept nuder Silence those Compliances of Ingenuous Souls upon humbling things indefinitely which should be commanded them The Deprivation not only of all Comfort but also of all Liberty that readiness to forsake all and the way it self that teaches this readiness That Disposition without bounds to all the practices laid upon them and that universal forgetfulness of their Experiences of their Readings of the Persons they have formerly consulted with confidence Lastly We there kept under silence the Possessions the Obsessions and other extraordinary things which the Author had given us as belonging to the interior ways It is known what use the false Spiritualists make of it as well as of other things just now mentioned M. de Cambray himself insinuates it and we receive little Comfort in hearing him say that the way of pure Love and pure Faith that he teaches is that wherein you shall see less of it than in others as if nothing were to be done here but to consider the more or the less and that he ought not to have explained himself more expresly against such abominations 2. The Author objects continually that we have not taken Notice of his Correctives wherewith he will have his Book to be fuller than any other Book whatever that is the very thing we complained of We thought it an Unhappiness for a book of that Nature to have so many Correctives as it is for a Rule to need too many Exceptions The Truth is more simple and that which must be so often modified discovers naturally an ill Foundation He had nothing to do but to explain himself simply as he had promised Whatsoever he hath said upon the absolute Sacrifice has only afforded Difficulties in the Article of the impossible Suppositions therefore he should have omitted those Correctives which serve only to encrease the evil for instance the dangerous Corrective of the Perswasion not inward but apparent which serves only to excuse the Language of Molinos as has been shewed elsewhere All impartial Readers acknowledge that these Correctives are but so many Perplexities fit to make Men mad and we have seen enough to make us sensible of the Snares that ignorant People meet with in the obscurity of that Book which promised so much plainness and neatly to cut off all Equivocations 3. One of the things they cry up most as an excellent Corrective is the false Articles where 't is true M. Cambray condemns the false Mystical Divines the Arch-bishop of Paris has discovered the Subtilty of it a Man entangles himself naturally when he will not condemn what he dares not defend openly In another place he overstrains Quietism the better to pass over the Error What Quietism has ever consented to hate God eternally nor to hate himself with a real hatred so that we cease to love in our selves the Work of God and his Image Who has ever consented to hate himself with an absolute hatred as supposing the work of the Creator not to be good To carry the renouncing of one's self so far by an impious hatred of our Soul which suppose it to be evil in its nature according to the principle of the Manichees When we shoot at this rate we shoot at random we pass over the