Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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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

our salvation whereby he takes away that principle of faith established by S. Paul That it is God that worketh in us both the will and the deed It is lastly by this means that all those passages of Scripture which seem to be most contrary are reconciled Turn ye unto God O Lord turn us unto thee Cast away iniquity from you It is God who taketh away iniquity from his people bring forth workes worthy of repentance The Lord hath wrought all our workes in us Make ye a new heart and a new spirit I will give you a new spirit and will create in you a new heart The onely way then to reconcile those apparent contradictions which attribute our good actions sometimes to God sometimes to our selves is to acknowledg that as S. Augustine saith our actions are ours because of the free will whereby they are produced and that they are also Gods because of his grace which causes our free-will to produce them As also that as he sayes elsewhere God makes us to do what he pleases by making us to will that which we might not have willed à Deo factum est ut vellent quod nolle potuissent Thus Father is there a perfect harmony between your adversaries and the new Thomists since the Thomists hold as they do both the power to resist grace and the infallibility of the effect of grace which they make profession to maintain so resolutely according to this capitall maxime of their doctrine which Alvarez one of the most eminent among them repeats so often in his book and which he expresses disp 72. n. 4. in these termes When the efficacious grace moves the free-will it infallibly consents for the effect of grace is to prevaile with it that though it might not have consented yet in effect it does consent Whereof he gives this reason of his Master S. Thomas That the will of God cannot but be accomplished and consequently when he would have a man consent to grace he infallibly nay necessarily does consent yet not through an absolute necessity but a necessity of infallibility Wherein yet grace derogates nothing from the power of resisting if a man will since its onely effect is that a man will not resist it as your Father Petavius acknowledges in these termes to 1. p. 602. The grace of Jesus Christ makes us infallibly to persevere in piety though not through necessity For a man may not consent thereto if he will as the Councill saith but the same grace obliges him that he will not but consent thereto This Father hath been the constant doctrine of S. Augustine S. Prosper the Fathers that followed them of Councills of S. Thomas of all the Thomists in general It is also that of your Adversaries though you have not thought so much and in a word it is the very same that you your selves approve in these termes The doctrine of efficacious grace which acknowledges that a man hath the power to resist it is orthodoxe grounded upon Councills and maintained by the Thomists and Sorbonists Be ingenuous once Father had you known that your adversaries really held this doctrine would not the interest of your Society have hindered you from giving it this publick approbation And imagining they held the contrary thereto hath not the same interest of your Society obliged you to authorise sentiments such as you thought contrary to theirs and by that mis-apprehension where it was your design to undermine their principles you have your selves absolutely established them So that we now find by a strange kind of prodigy the defenders of efficacious grace justified by the defenders of Molina so admirable is the conduct of God who makes all things contribute to the glory of his Truth Be it then known to all the world that by your own acknowledgement this truth of efficacious grace requisite in all actions of piety a truth the Church is so tender of and which is the price of the blood of her Saviour is so apparently Catholick that there is not any Catholick even to the Jesuits themselves that does not acknowledge it to be orthodoxe And it will be discovered at the same time that they are not to be charged with the least suspicion of error whom you have so prodigally accused For as to those secret errours you laid to their charge without making any discovery thereof it was as difficult for them to cleare themselves of as it was easie for you to load them with accusations of that nature but now that you declare that that errour which hath obliged you to oppose them is that of Calvin which you thought they had maintained there is not any one but clearly sees they are free from all errour since they are so far contrary to that onely one you impose upon them and that they protest by their discourses by their books and by what ever they can produce to expresse their sentiments that they condemn that heresie with all their soules and that in the same manner as the Thomists do whom you make no difficulty to acknowledge to be Catholick and who were never yet suspected to be otherwise What wil you now have to object against them Father that notwithstanding they do not follow Calvin's sense they are nevrthelesse hereticks because they will not acknowledge that the sense of Jansenius is the same with that of Calvin Will you presume to say that this is matter of heresie And is it not a pure question of fact whence there cannot any be deriv'd It were indeed a heresie for a man to say that he hath not the power to resist efficacious grace but is it any to doubt whether Jansenius holds it Is it a revealed Truth Is it an article of faith that ought to be believed upon pain of Damnation Or is it not in spight of your teeth pure matter of fact for which it were ridiculous to pretend there should be any hereticks in the Church Do not call them therefore any longer by that name Father but by some other that 's proportionable to the nature of your difference Say they are ignorant persons and dunces and that they mistake Jansenius very much these will be reproches suitable to your difference but to call them hereticks there is no colour in the world And since it is the onely injury from which I would vindicate them it will cost me no great pains to shew that they understand Jansenius very well And for his part all I shall say of him is that in my judgement Father measuring him even according to your own rules it wil be hard if he passe not for a Catholick for these are the grounds you would have him examined by To discover say you whether Jansenius be free from errour we must know whether he defends efficacious grace after Calvins way who denies that a man hath the power to resist it for in that case he were a heretick or after the way of the Thomists who admit that he hath for in

that unjust prosecution was disclaimed by his Collegues and forced to disavow it And as to what you say in the same place of that famous director who inriched himself in a moment of nine hundred thousand Livers there is no more to be done then to refer you to the Pastors of Saint Roch and Saint Paul who are able to satisfy all Paris of his absolute disengament as to that businesse and of your inexcusable malice in this imposture We need say no more in answer to such frivolous falsities These are but the trialls of skill of your novices and not the mortall blowes of your grand Professors That 's it I now come to Fathers I come I say to a Calumny the blackest that ever you were guilty of I meane that insupportable piece of impudence whereby you durst lay it to the charge of devout Religious women and their directors That they believe not the mystery of Transubstantiation nor the reall presence of Jesus Christ in the Eucharist This Fathers is an imposture worthy of you This is a crime which God onely is able to punish and you onely to commit There is requisite as great an humility as that of these humble injured soules to suffer it with patience and to believe it requires a man should be as wicked as such wicked Detractors as you are I shall not for my part undertake to justify them they are not so much as suspected guilty of any such thing Stood they in need of Defenders they might soone find better then I am What I shall here say is not to cleare their innocence but to discover your malice My designe is to make you stand amazed at your selves and satisfy the world that this proved against you there is not any thing which you may not venture upon And yet you will not stick to say that I have some relation to Port Royal for it is the maine thing you have to cast in all their teeth who any way oppose your extravagances as if there were onely at Port-Royal such as had zeal enough to rescue aga nst you the purity of Christian Morality I am not Fathers to be acquainted with the great deserts of those solitary persons that are retired thither nor how much the Church is obliged to their works as such as are solid and full of edification I know by what a pious light they are illum●nated For though I never was setled among them as you would make the world believe when you know not who I am yet have I acquaintance with some of them and an honour for the vertue of all But God hath not limited to that number all those he would have to oppose your disorders I hope with his assistance to make you sensible of it and if he give me the grace to go on with the designe he hath put me upon of employing for him whatever I have received from him I shall treat you in such manner that it shall haply be your greatest regret that you have not to do with a man of Port-Royal For whereas those whom you so much insult upon by that famous calumny are content onely to offer up to God their sighs and groanes to procure your pardon for the same I think my selfe obliged as one that is not at all concerned in that reproch to make you ashamed of it before the whole Church so to work in you that saving confusion whereof the Scripture speakes which is in a manner the onely remedy against such a hardnesse of heart as yours is Fill their faces with confusion and they shall seeek thy name O Lord. We must needs put a stop to that insolence which hath not the least tendernesse even for the holiest places For who can be secure after a calumny of this nature How Fathers dare you your selves stick up and down Paris a book so scandalous with the name of your Father Meynier in the frontispiece and this infamous title Port-Royal combining with Geneva against the most blessed Sacrament of the Altar wherein you charge with this Apostasie not onely M. de Saint Cyran and M. Arnauld but also Mother Agnes his Sister and all the Religious women of that Monastery of whom you say pag. 96. That their faith to as much to be suspected as to what concernes the Eucharist as that of Monsieur Arnauld whom you hold pag. 4 to be an absolute Cavinist Now I appeale to all the world whether there be in the Church any upon whom you might have scattered so abominable a reproch with lesse probability For I would fain know Fathers if these Religious women and their directors combined with Geneva against the blessed Sacrament of the Altar a thing cannot be thought without horrour why should they take for the principall object of their piety a Sacrament which they thought an abomination why should they adde to their Rule the institution of the B. Sacrament why have they taken the habit of the B. Sacrament why taken the name of the Nunnes of the B. Sacrament why called their Church the Church of the B. Sacrament why should they petition for and obtain from Rome the confirmation of that institution and the priviledge to say every Thursday the office of the B. Sacrament wherein the faith of the Church is so particularly express'd if they had conspir'd with Geneva to abolish that faith of the Church why should they oblige themselves by a particular devotion and that approved by the Pope to have constantly night and day some religious women in the presence of that Sacred Hoast as it were to repaire by their perpetuall adorations of that perpetuall sacrifice the impiety of that heresy that endeavoured to annihilate it Speak Fathers if you can give some reason why of all the mysteries of our Religion they should passe by those they do believe and fasten on that they could not believe And why they should devote themselves in so full and absolute a manner to that mystery of our Faith if they took it as Hereticks do for the mystery of iniqu ty What answer Fathers do you make to testimonies so pregnant as these not onely as to words but actions and th●t not as to some particular actions but the consequences of a life absolutely consecrated to the adoration of JESUS CHRIST residing upon our Altars What reply do you make to the bookes of Port-Royal which are full of the most precise termes whereby Fathers and Councels have thought fit to expresse the essence of that mysteri● T is a ridiculous thing but horrid withall to see what answers you make thereto in your Libell in this manner Monsieur Arnauld you say speak●s very well of Transubstantiation but he haply meanes a significative Trans-substantiation He professes indeed that he believes the reall presence but who ever told us that he understands it under a true and reall figure Where are we Fathers and whom will not you represent as a Calvinist when you please if you but take the Liberty to