sieri homines ut nova aliqua licentiosa regula fabricetur Jansen Tom. 2. L. Proaem cap. 8 That as School Divines breaking down the bounds of Sacred Things do often fall into fantastical Abstractions even so the Casuists in the Moral laying aside the most simple rule of humane Actions which the pure light of Reason and Ancient Fathers have taught us under pretext of accommodating themselves to the weakness of men have given such scope to consciences that nothing is now adayes required as necessary to frame a new rule yet more licentious of morall life then that men become more wicked then now they are Confess the truth Is it not from these Authors that you took those ill impressions which you labour to spread amongst the common people of Scholastique and Morall Divinity to the end that by rendring them odious to the vulgar you might prevail wholly over their weak judgements without all danger of punishment when by this means there shall be found no more any persons of knowledge and ability to hinder your dispersing the venom of your pernicious doctrine among them Truly I am not at all astonished that you should declare war against Probable Opinions since you are Disciple of a Master that was a profest enemy of demonstrations even in Diviniry maintaining with most insolent boldness that a c Conclusionem è propositionibus elicitam quarum una sidei est altera evidenter nota graves Theologi Haereticam censent Haeresi vero proximam universi profitentur qui eam pertinaciter asserit sinc dubio Haeretiâ—us haberi consuevit conclusion which is drawn from two Propositions one of which is of Faith and the other evidently known is esteemed hereticall by very great Divines but that all generally confess it borders upon Heresie and without all doubt he who maintains it most commonly is reputed an Heretique And in another place d Quae propositionibus ex verbo Dei recta consecutione fluentibus opponuntur non protinus Haeretica sunt nec Haeresim innuunt etfi Dei verbo contraria sint pertinaciámve demonstrent All that which is repugnant to Propositions which by good consequence are inferred from the word of God is not alwayes hereticall nor suspected to be so although it be contrary to the word of God and be maintained with obstinacy What do you say now to the temerity of this proposition you know the Author of it I need not name him neither do I think you will disown it After this what remaineth to make up the height of extravagancy and insolency but to say as you do that Propositions of Faith are Pelagian Heresies and those who teach them are undoubtedly held for Heretiques You have both said it and publisht it you have taught that 't is Semi-pelagianisme to say Jesus Christ died generally for all men And to that infamous Proposition you have added four others which have been blasted with Anathema's You have dared to say notwithstanding the judgement of the Church which condemned them in Jansenius that you have not found them there and that one may yet maintain Grace is wanting to some just persons when they sin This is that we call teaching the Doctrine of Hereticall Opinions This is the Source of our contests and the true cause of your animosity against Jesuites Acknowledge your errour disavow that false and pernicious doctâ—ine receive wiâ—h respect that which was lately determined in the Assembly of Bishops concerning the Elogy of the Abbot of St. Cyran and the Heresie of Jansenisme and then our difference concerning Probable Opinions will soon be at an end Your Cavils concerning Probable Opinions serve but for a hiding hole whilest you cannot defend your self but we must ferret you out whilest you continue still obstinate in maintaining the Doctrine of Hereticall Opinions The second Imposture French 21. THat Emmanuel Sa and Filiucius give scope enough and liberty of Conscience to Sinners because they teach It is lawfull to follow the lesse Probable Opinion though it be the lesse secure Let 5. Engl. edit p. 95. Answer I ask this wretched Casuist whether he believe there are none but Jesuites that teach this Doctrine If he do he is very ignorant if he do not but knowing the merit of those persons who maintain it with them chargeth notwithstanding the Jesuites as sole Authors of this opinion he has a great deal of passion and very little judgement Has Monsieur Du Val a Sorbonist given any scope to Sinners when he saith 'T is sufficient to follow a safe and probable opinion and that without any difficulty a man might leave that which has more probability Has b Non tenemur foro conscientiae sequi probabiliorem partem sed satis est absolutè si sequamur probabilem quae perâ—tis doctis placet donec Ecclesia contrarium statuerit aut prima illa opinio è scholis Theologorum omnino explosa fucrit Gamach 1 2. tract 1. pag. 115. Monsieur Gamasche another Sorbonist given liberty of Conscience in assuring us that we are a Asserendum est satis esse tutam probabilem opinionem sequi probabiliorem posse optimè relinqui Vallius Doctor Parisiensis tract 12 de human Actibus art 13. Sect. Et sic nonnulli not bound by any law of Conscience to follow that opinion which has most probability but that it is sufficient absolutely to follow that which is probable and approved by learned and able men till such time as the Church rejects it or that it be banisht out of all the Schools of Divinity If we must alledge the Authority of Fathers dots St. Antonine encourage Libertinisme when he teaches that very same Doctrine in these words They object to us that in case a man doubt he ought to follow the most secure way which causes scrupulous persons to take the straitest way But to that it is answered to chuse the surest way is a Counsel and not a Precept Otherwise many were obliged to go into Religious Orders because in them one lives with more safety then in the world It is not then necessary to follow the most secure as long as one may follow another way which is safe For as there are many wayes which lead us to the same Town although one of them be more safe then the other even so is it in our journey to the Celestiall City one taketh this way another that d Sed ad hoc respondetur eligere viam tutiorem confilii est non praecepti alià s oportet multos ingredi Religionem in qua tutiùs vivitur quà m in saeculo Non ergo oportet de necessitate eligere tutiorem quando etiam alia via eligi potest tuta Sicut enim diversae viae conducunt ad unam Civitatem licet una tutior alia sit sic ad Civitatem caelestem alius sic alius sic vadit tutè licet aliquis tutiori modo St. Antonin 1. part Tit. cap. 10. §. 10.
Authority of the Book and condemn the Church for falsely censuring a good Book Nor is this to guesse at their intentions as the Authour of the Provinciall Letters saith Let. 17. pag. 301. For it is evident that no man would tell us as he doth That above Sixty Persons all Doctours have read the Book and cannot finde the Five Propositions there for any other reason then to make the world think that they are not there and that there is nothing condemned in his Book Now as he could not be esteemed a Christian as to his belief who having the repute of a Doctour should say I have read over all the Alcoran and finde nothing in it against reason and which may not well be believed so he cannot be esteemed a Catholique who after the Authority of the Popes Bull the Synod of France and the whole Church should say I have read over all Jansenius his Book and finde no Hereticall Propositions there Certainly it were no rash judgement to thinke that man no Romane Catholique who should say I have read all Luthers Works and all Calvins too and finde not any thing there which is not Orthodox since the Romane Church hath condemned those Books And so also it cannot be deemed a rash judgement to think him no Catholique who saith as much of Jansenius For the Doctrine of the five Propositions is as plainly laid down in Jansenius as anything contrary to the Catholique Faith is in Luther or Calvin or any Heretique And this Sir as it confuteth your reason so I hope 't will take away the wonder you express so largely in the beginning of your Letter at seeing those of Port-Royal called Heretiques who as you say admit the Propositions condemned in the Bull. For if they allow the Bull and condemn the five Propositions condemned in the Bull they also maintain Jansenius and defend the five Propositions in his Book which they will have to be all good and Catholique And in so doing they shew themselves to be manifest Heretiques by really maintaining that which they verbally deny or if you will have it in other terms by granting the five Propositions to be Heretical in the Bull and defending them to be Catholique in Jansenius though they be the same in both places as is evident to all that can read by confronting the places and to all that cannot read by the publique Authority of the Church Whereas on the contrary no man denyeth the Propositions to be in Jansenius that deserveth any credit For that the Author of the Provincial Letters telleth us there are above sixty Doctours who have read Jansenius and finde them not there signifieth nothing that Authour being a man that dareth not shew his face a man convinced of notorious Impostures and falsifications a man that advanceth so many things against reason that he seemeth to have lost his wits or drowned them in passion And yet this very man who brings this to excuse himself from Heresie dareth not name one of those Sixty Persons which maketh all men justly suspect either that there are no such persons to be found or else that they are not responsible men since they dare not own what he assureth that they say So that me-thinks this Argument of Sixty Persons which he bringeth is just as if a man convinced before a Judge by a number of sufficient legal Witnesses of stealing a Horse should answer for himself that above sixty persons whereof he will produce never a one could swear that they never knew him to be a Thief though they have known him all his life time which would never save that man from the Gallowes And so Sir all the Arguments by which you in the Seventeenth and Eighteenth Letter and your Friend in the Little Letter which lyeth between these two endeavour to prove that the Jansenists ought not to be called Heretiques are fully confuted and it is made clear that never a reason you alledge excuseth the Jansenists not onely from Schisme which your friend pag. 321. alloweth that they deserve but from the title of Heretique since they maintain in Jansenius those Propositions which the Pope and the unversall Church tell us are Hereticall in Jansenius Now as I promised I will say a word or two to your Stories whereby you would prove that Popes and Councels may erre in matter of Fact The first thing then that I say to all your Stories and passages of Fathers and Divines by which you would prove that Popes and Councels may erre is that they need no Answers at all This is evident because they are all brought to prove that which is not in question betwixt you and your Adversaries It is granted to you that a Catholique may hold that a Pope or Councel may erre in matter of Fact for example that a Pope may upon a false Information esteem a man unjust Simoniacall or Hereticall who is not so It was therefore to no purpose for you to prove this with many Stories and Allegations for it made nothing to your businesse But Sir that which you were to have proved was that they the Popes and Synod have erred in this matter of condemning Jansenius But this is so impossible to do that you never go about it save onely by saying that the Jesuits procured the Bull which how fond a toy it is I shewed in the beginning of this Letter where I answered what you say against the Jesuits This is the first thing I had to say concerning your Stories The second thing is that your alledging these stories as you do maketh me much suspect that which you would so sain hide that is that you are an Heretique What dutifull subject would rip up the faults or disgraces of his Sovereigns predecessours when he were not forced upon it or what Catholique would make it his businesse to divulge the errours committed by Bishops and Popes when it made nothing to the aim of his discourse Constantine is commended for saying that if he saw a Priest commit Fornication he would cover him with his own robes to hide that crime from all the world But you tell us pag. 308. That you think fit to accustome us to the contrarieties which happen in the Church in matter of Fact and give us instances of one Father of the Church against another of a Pope against a Pope and of a Councel against a Councel What Catholique I pray ever thought this â—it or what good can this produce what could the sequel be were you a man of any credit in your storiâ—s but that the people by this means should be lead by the hand as it were to contemne the Authority of Fathers of Councels of Popes and of the whole Church When I read your first Letters I imagined you had some spleen against the Jesuits but now I see your malice is against the Church You load the Jesuits with calumnies that it may be thought that men of such wicked practices as you describe them might easily be
on them does not hinder the five Propositions taken out of Jansenius and presented to the Pope by my Lords the Bishops of France from being condemned by the Holy See Nor does it hinder those who now follow the Doctrine of the five Propositions from being as much Heretiques as the Calvinists of Charenton or their Benifices if they have any from being vacant whether they have charge of Souls or no which they have now lost by Heresie Nor if the Jesuits should be proved to erre in Morals is it therefore forbid to say the Jansenists are excommunicated and that those who know them to be Jansenists cannot in conscience receive the Sacraments from their hands Nor does it hinder their Books from deserving the fire and fagot as well as their Persons if the Primitive severity of our Laws were yet in use and there were not some hope of their amendment This the Readers of those Letters ought to consider reflecting on the quality of their Authors who being Jansenists are Heretiques and as such mortal enemies of the Jesuits who have still this advantage that all those who are enemies to the Church at the same time become theirs like that which the Roman Oratour once said of himself 'T was the happiness of his destiny that never any became his Enemy who was not at the same time an Adversary likewise to the Common-wealth This made a great Person of our times and one who was a scourge of Jansenism say One should give no other answer to those wicked Letters then these three words Jansenists are Heritiques In the second place consider likewise with how little discretion or conscience the Writers of those detestable Letters have cunningly published and authorized to the whole world certain pernicious Maximes whilest they charge the Jesuits for having writ them in their Books The Jesuits Opinions whatsoever they were remained in their own Volumes unknown to any but Schoolmen and Doctors to whom such Writings could do no harm since they are the Censurers of them and even in the same Volumes the Jesuits propose the different opinions and the 〈◊〉 Judgements of Authours the one being the Correctour of the other whereas our Jansenist gathers all that he can make seem extravagant out of many severall places and puts all together exposed to the eyes of ignorant Readers in the vulgar Language to persons uncapable of judging betwixt the false and the true the profitable and dammageble that which is to be received and that which is not casting a stumbling-block in the blinde mans way to make him fall and opening a Cistern without covering it contrary to the prohibition made us in Exodus I know well enough the malice of his intention was to create a Horror of the Jesuits by the malignity of the Doctrine which he imposes on them but let him know there is great danger lest he perswade these untruths and wicked Maximes to many under the authority of the Jesuits name to which the greatest part of the world will give more credit then to such petty Buffoons as he is who hath neither sense conscience nor authority Whereas on the contrary the Jesuites are in the universal good opinion of all except onely Heretiques and some others who malice them so that thinking to cry down such Doctrines they render them probable by the Authority of the Jesuits who have another manner of repute in the world then the Jansenists whom every body knows to have been condemned as Heretiques and it is no lesse known that the Jesuites have been the first who opened their eyes against the Errours and Heresies both of Jansenius and the Jansenists being of the number of those in the Church who have most of all fought against Heresies Liberti nisme and Vice in their Books in their Pulpits and Sermons in their Disputes and Conversation Insomuch as it is commonly believed that to be of the same judgement with the Jesuites is to be Orthodox even so far that many will be easily perswaded to receive for a lawfull Opinion and for an unblamable Resolution in respect of their moral life and conduct that which they shall understand to be the common opinion and universall tenet of the Fathers of that Society Therefore the Writer of those pernicious Letters cannot excuse himself from having brought into the whole Church of God and especially into France a horrible scandall and which deserves punishment slandering learned and vertuous Persons by opprobious speeches falsifications lies and calumnies and seducing the ignorant the weak and licentious by a wicked Doctrine By attributing this Doctrine to the Jesuites he has rendred it probable through the credit these Fathers have with the greatest part of the word who will believe it upon their score and by casting it in a vulgar Language among the people he hath thrown a stone of offence at which the weak will stumble and the wicked authorize their unlawfull enterprizes through this belief that they can commit no sin whilest they follow the judgement of so many so knowing and so vertuous Persons as are the Fathers of the Society Thirdly you must know this scraper and patcher up of Calumnies alledges almost nothing in his Letters that is new but makes us read a second time the work of one of his Brethren written near twelve years since against the Fathers of the Society of Jesus to which Work the Author gave this Title The Divinity of the Jesuites Out of this he has taken all the grand reproaches which he makes against those Fathers quoting the very same Authors and Places and using the same Forgeries multiplying his Letters according to the shreads he picks up that he may be able to make many Books out of that one all that is his is that now and then he addeth the names of two or three Auâ—hors not cited in the former Pamphlet and withal dilateth himself in the Narrative of a Romance fit for Jan Potage that he may render the Jesuites ridiculous to the Wits of his gang by such ways of answering which he attributes to them as are childish and foolish the best part of his Boyish Dialogues and which deserve not to go unpunished For the rest he is careful enough not so much as to mention the three Books which were then written in answer to that supposed Moral taking no notice of the answers which were made to the calumnies it contained nor the entertainment that pernicious Book met with which was a condemnation to the flames to be burnt by the hand of the Hangman and this by the sentence of one of the wisest and most August Parliaments in France Fourthly do but cast your eye on his Rhapsody of Passages and Quotations you shall finde nothing but untruths and calumnies the Author of it falsifying the greatest part of those places he alledges and many times lying most boldly and impudently making Authors say that which they never dreamt croping and hacking their words and not producing them entire to the end that
been approved by Catholique Doctors and the ordinaâ—â— conduct of the Church from which an affectation of singularity has unfortunately separated you The fourth Imposture French 23. THâ—t Father Bauny viliâ—iâ—s the Dignity â—f Priesthood because he teaches When the Penitent follows a Probable Opinion the Confessour is bound to absolve him though his judgement be contrary to that of his Penitent aâ—d that to deny Absolution to a Penitent who walks according to a Probable Opinion is a sin in its own nature mortall citing to confirme this Opinion Suarez Vasquez and Sanchez Letter 5. Engl. Edit pag. 97 Answer Father Bauny might if he had pleased have cited for the same opinion six and fourty Authors alledged by Sancius who is no Jesuit but a very learned Master of Morall Divinity He after having proved by so great a number of Divines That a Confessour ougâ—t to follow the opinion of the Penitent after having heard the secret of his sins addes that he is astonished why Sanchez the Jesuit assures us that very many of these Authors agree onely in this point That 't is lawfull for the Confessour to fellow the opinion of the Penitent although it be contrary to his own and that he cites but few who teach that he is obliged to it since that all those he does alledge excepting Rodriguez and Sa a Jesuit maintain both the one and the other and though they do not expresse it in formall â—erms yet the reasons by which they shew hâ— may do it prove also that he ought a Quoâ—ies Confessarius potest licitè beneficium Absolution is impendere ad illud exigendum habet jus justitiae Poenitens expressè ad id obligari arbitror sub Mortali side Mortalibus fit facta Confessio Nam onus grave esset poeniteâ—tem obligare ad sua detegenda crimina alii Confessario absque necessitate Docet Sancius lib. 1. c. 9. num 29. Quamvis solum venialitèr delinquere Confessarium non proprium existiment Vasquez Salas Sayrus Montesinus at constringi Confessarium Absolvere poenitentem contra propriam Sententiam five sit proprius Parochus sive alienus certum reor Sancius Disp Select disp 33. n. 34. p. 286 287. 〈…〉 As often as it is lawfull for a Câ—nfâ—ssâ—ur to give Absolution the Pâ—nitent has in justice a right to demand it And for my own part I think he is obliged under pain of Mortall Sin if the Penitent have confessed any sins which are Mortall since that it cannot be but a very great burthen to him to be obliged to declare again the same Sins to another Confessour without any necessity Sancius teaches this in his first Book chap. 9. num 29. although Vasquez and Salas Jesuites and Sayrus and Montesinus assure uâ— he sins but venially if he be only delegated But I am certainly perswaded that every Confessour whether he be Ordinary or Delegate is bound against his own judgement to absolve the Penitent Judge by this of the Ability and Truth of the Jansenist who imputes as a Crime to Father Bauny the inventing of an Opinion which forty six Authors amongst whom St. Antonine has the first place have taught before him If he do know this Opinion to be so common and so ancient in the Schools where is his Truth If he do not where are those imaginary parts with the which he flatters himself But whether he do know it or he do not where is his judgâ—ment Ought he to expose himself thus for a laughing-stock through his rash censures to learned men who so easily discover the pride of his heart An Advertisement to the Jansenists 'T is no debasing the office of a Priest to oblige him to cure the wounds of a sick Person that casts himself into his hands then when he both can and ought The yoke of Confession is no insupportable yoke and the government which Jesus Christ has given Confessours is no Tyrannicall government It is a government of Love establisht in Mercy and which subsists in Sweetnesse But to say as you do is to annihilate it wholly b Clarissimum est Episcopum peccatorem resurgere non posse per media statui propria cum hoc ipso quo peccator est statum amittat ex primario jure nec ampliâ—s in co sit Vindiciae p. 296. Quâ—libet vinculi Castitatis in fractione perimitur Sacerdotium pag. 319. edit Anno 1646. That one onely Mortall Sin destroyes the office of Bishop and Priest c This is one of the secret Maximes of the Abbot of St. Cyran that the words of Absolution are not operative but declarative onely of their effect Letter of my Lord the Bishop of Langres to my Lord S. Malo concerning the Maximes of the Abbot of St. Cyran That the Sentence of the Priest is onely a simple declaration of the pardon which the Sinner hath obtained of Heaven That 't is an inviolable Law that one ought to defer Absolution till after the fulfilling of the Penance and that the contrary practice d Frequent Communion p. 628 favoureth the generall impenitence of the world The fruit of these wicked Maximes can be no other but a distaste of the Sacraments such as those women finde who abandon themselves to your direction and such as Mother Agnes of St. Paul Abbesse of Port-Royall hath expressed in one of her Letters in these terms e This Letter maketh one piece of the Processe against the Abbot of St. Cyran See the Progresse of Jansenisme p. 81. I think my heart is hardened having no feeling of Conâ—rition nor Humiliation to see my self deprived of the Sacraments and I could passe my life thus without being troubled at it We are at present in the time of the Confessions of our young Schollers I remember a good Priest who you told me heareth Confession after the manner of the Ancient Church I know not whether we may may get him for these yong ones and for some Siâ—â—ers There are some who have not been at Confession these fifteen moneths This would amaze a Confessour who demandeth onely words and not dispositions The fifth Imposture French 8. THat the Jesuites take away the rigour of Fasting by unlawfull Dispensations a The Minister du Moulin casteth a world of reproaches upon the Church about Fasting pag. 343. which Modesty will not suffer me to publish because Filiucius proposeth this Question One who hath over-wearied himself about any thing as for example in satisfying a Wench is he obliged to fast Not at all But how if he have thus over-wearied himself on purpose to be thereby dispensed from Fasting Shall he yet be obliged to fast Although he have made such a formall design yet would he be not obliged to fast Letter 5. p. 89. Answer This lascivious Beast resolves to be merry at Filiucius his charge and darts at him the blame of these two things to have asked an ill question and to have answered it ill For what concerneth the first accusation
thing in his 3. Tom. pag. 1519. and yet confesses St. Thomas is of a contrary Opinion Letter 6. pag. 115. Engl. edit Answer Who would not complain of the rashnesse of Tanner in thus contradicting St. Thomas and the forgetfulnâ—sse of Valentia in palliating Simony But this is onely a trick of the Jansenist who follows du Moulin in his Traditions pag. â—12 where this Heretique reproaches Card. Toâ—â—â— for teaching That the Pope may lawfully take money for Indulgences Absolutions and Dispensatâ—â—ns because he receives it not as formally selling them but as a maintenance of his Greatnesse and the Dignity of his Charge Let us let alone the Calvinist and a little discover the cheat of his Scholler You must know that all Divines hold two 〈◊〉 of Simony the one by Divine the other by Positive Law This distinction supposed Tanner explicating the Opinion of Valentia tells us if one give money as the price of a Benefice 't is against Divine Law but if it be given as a Motive to incline the will of the Incumbent to give up the Benefice or else as a gratitude it is not Simony against Divine Law and in this he follows the Opinion of St. Thomas q. 100. Art 1 2. ad 4. Art 3. ad 2 3 4. but in the same place he addes b Quod tamen non â—b â—at quo minus in casibus à jure expressis incurratur Simonia sive ea quam juris positivi superius diximus sive secundum praesumptionem externi fori Tanner Disp 5. de Religione q. 8. dub 3. pag. 1519. num 65. that it is either Simony against Positive Law or presumed to be so in the cases exprest in the Law Again insisting in the same case in the following number he sayes That notwithstanding he who resigns the Benefice should look upon and expect the money as his principall end preferring a Temporall before a Spirituall good it were not Simony supposing still that he doth not take the money as a price of his Benefice because that kinde of preferring may be found in all sorts of sin for we never sin but we prefer in effect some Temporall before our Spiritual good Yet presently he addes num 67. c Esto quidem tali commutatione grave peccatum committatur ac simul in casibus jure expressis Simonia saltem juris positivi incurratur ut dictum est Num 65. That this Act would be a Mortall Sin and a Simony against Positive Law as he had before explained it num 65. Is not this man most extreamly wicked in thus concealing the last part which justifies Tanner and publishing the first which would perswade the people ignorant of School-distinctions into a belief that he opens a gate to all Simonies What an infamy is it to this Slaunderer and to all Port-Royall thus impudently to pervert the truth Is this then that which they call to be sincere like a Jansenist That is to lie with a confidence and publish without shame the most notorious untruths and neither to value the judgement of wise nor the reproaches of honest persons so they may but deceive the people An Advertisement to the Jansenists Let Port-Royal know 't is a Simoniacal abuse to buy those mercenary pens with Benefices and to give those Benefices as a price for their labour in publishing Heresies against Catholique Faith and Calumnies against a Religious Order Such Scriblers are the Pensionaries of Satan the Father of Lies and the first Detractour against God himself The eleventh Imposture French 26. THat Filiucius advanceth this excellent Maxime in favour of wicked Priests That the Laws of the Church are in no force when they are no longer observed Cum jam desuetudine abierunt Letter 6. Answer I am sorry for this poor Casuist and pitty his ignorance for he doth not know that the terms he useth cum jam desuetudine abierunt are terms of the Law a Quae leges in veteribus libris positae jam per desuetudinem abierunt nullo modo vobis easdem ponere permittimus L. Deo Authore c. de veteri jure enucleando If there be any Laws to be found in Ancient Writers sayes the Law it self which through non observance are abolished we do not permit you by any means to reestablish them And in another place b Rectissimè illud receptum esto ut leges non solum suffragio Legislatoris sed etiam tacito consensu omnium per desuetudinem abrogentur L. de quibus D. de legibus 'T is a well grounded policy that Lawes should lose their force not onely by the consent of the Legislatour but also by tacite disapproving of the people in not observing them Our Jansenist knoweth not this He doth not know that the Canons agree with the Civill Laws and that the Pope declaring the Law shall not yield to Custome excepts that Custome which is reasonable and the which time hath confirmed by a lawfull prescription nisi sit rationabilis legitimè praescripta Cap. ultim consensus He does not know what St. Thomas 1 2. c Consuetudo habet vim legis legem abolet est legum interpretatrix q. 97. art 3. in corp tells us That neither Divine nor Naturall Laws are subject to be changed by men because they are grounded on a superiour and unchangeable reason But as for such as have no other rule but the will and reason of men Custome stands as a Law abolishes Law and in fine is the Interpreter of Law He does not know what Cajetan d Cajetanus in 1 2. q. 97. a. 3. ubi addit Nor oportet namque posteros sollicitos esse an lieitè vel illicitè introducta fit consuetudo quam sine dubio inveniunt licitè observari relictâ lege scriptâ Vide Sylvestrum verb. Consuetudo Gerson 3. part tract de vitâ spirituali lect 4. Corol. 13. Sotum 1. de Justit q. â— a. 2. explaining the meaning of St. Thomas tells us Although Custome begins by an infringing the Law reiterated by many unlawfull and criminal Actions yet neverthelesse having once taken a thorough course and being perfectly formed it abrogates the Law He does not know that which Bartolus sayes e Bartol in L. de quibus ff de leg q. 1. n. 6. Law may contradict a Custome which is but now sprung up but when 't is once formed by a lawfull prescription there is no more contradicting it because the Law hath no more force He does not know what St. Antonine f D. Autonin 1. part tit 16. cap. unico in fine Rogationes quoad jejunium quoad feriandum ponuntur in praecepto De Consecrat dist 3. Rogationes Et tamen ab omnibus dicitur praeceptum illud esse abrogatum per contrariam consuetudinem tells us both of Ecclesiasticall and Canon Law that they lose their force when the Church moved by any just cause changes them or permits a non-observance For instance It was
and which yet does not destroy the great commandment unlesse it be destroying of it to explain it after the same manner the Son of God himself explained it in the Gospel when he assured us That he loves him who keeps his words Which gave occasion to that famous Chancellour of the University of Paris to say r Gerson iâ— Opusâ—ulo Tripartito That the Law which bindes us to love God with all our hearts is conveniently accomplisht by men if their works execute his Commandments Thus s See Fath. Caussin in his answer to the Moâ—al Divinity have eight Councels of France explicated the Precept of Charity which explication hath been inserted into the Ritualls of Paris Thoul and Bourges by the Authority of the Prelaâ—â—s to the end that it might be proposed to the people as the most proâ—itable to the ediâ—ication of souls And it is following them that Father Sirmond said t 〈◊〉 of the Defence of Vertue pag. 23. That we are bound under a grievous penalty to love God with an incomparable love of an inestimable value so great that we never equall any thing with him nor ever vâ—luntarily stagger between his service and the creatures being uâ—certain to which of them to give our selves much lesse that we never preâ—er any thing before him or suffer our selves in any important occasion to run to any thing contrary to his will Is this ranversing the Gospel and destroying the great commandment of the Law Is this â—â—ying The Love of God is not necessary to Salvition as the Jansenist saith he does He is so 〈◊〉 from that opinion that he professes the contâ—ary That the â—ormal act of loving God is necesâ—â—râ— by an absolute necessity by an indispensable necessiâ—y by a necessity at least suâ—passing that of Precâ—pt as all Divines acknowledge If a man sayes he were dying out of the state of Grace unlesse Charity assisted him it is indeed then in effect necessary and that necessitate medii by a necessity of means which is more then the necessity of Precept Whence it appears that when he disputes whether or no we are obliged to produce interioâ—r acts of the love of God by the necessity of Precept he speaketh onâ—ly of that Divine Law which Divines call Positive not of that which they call Naturall because it is grounded on naturall Principles And yet he does not deny even the precept of Positive Law but professes to explain the meaning of St. Thomas which he thinks to be doubtfull and uncertain affirming That it is not evident this Holy Dâ—ctour acknowledged this particular precept of the love of God which he cannot say of the Naturall Precepâ— because a little before he told us his opinion concerning the naturall Obligation every man hath to add 〈◊〉 himself towards God so soon as he begins to have the use of reason to the end he may 〈…〉 the first fruits of his heart to him But suppose he should absolutely deny the Positive Precept as long as he agrees with all Divines concerning the Naturall Law why will you quarrel with him on a subtilty which is never used but in School Disputes and of which the vulgar people are no wayes capable What prejudice can this Doctrine bring to Christians as long as they still know they are bound by an indispensable necessity to love God What matter is it to the faithfull whether they be bound by a Positive Law or a Naturall By a necessity of means necessitate medii or a necessity of Prâ—â—â—pt Will all the Gospel be destroyed for this Must we needs make such a noise for a distinction which does not yet free us from the obligation of loving God but which contrarily grounds this obligation on the essentiall principles of all reasonable creatures Yet if this Doctrine be to be condemned why does not the Jansenist condemn it in its Source Why does â—e not set upon St. Bernard who distinguishes thesâ— two sorts of Love the one u Est Charitas in actu est in effectu Et de illâ quidem quae operis est puto datam esse legem hominibus mandatumque formatum Nam in affectu quis ita habeat ut mandatur Ergo illa mandatur â—d meritum ista ut praemium datur Et infra Quomodo ergo jubenda fuit quae implenda nullo modo erat St. Bern. Serm 50. in Cantica effective the other affective And who assures us the first is commanded us but not the second If there be a good sense to be given his words as Monsiour Du Vall in his Treaty of Charity shews thâ—râ— is why must that be holy in the works of St. Bernard and criminall in the writings of Father Sirmond Yet if we do but reflect on the drift of the Book which he clamours against with such passion and animosity it will be no hard matter to finde what it is which nettles this unjust Accuser For the Authour of that work in his first Treatise aims at nothing but the maintaining the merit and excellency of vows which was vilisied by an injurious Comment on the Book of Holy Virginity censured some years before in Sorbon And in the second part which is that we speak of Father Sirmond impugneth an errour of certain absurd Heads who under pretence of going to God onely by Love cannot endure a man should help himself with Hope and Fear as if it were unworthy of a Christian to exercise those vertues they being full of self-love imperfections and sins In which errour those men follow the spirit of Luther who teacheth That all Morall Vertues and all the good works we do before we have Charity are sins A Proposition which was x Censura Sorbonica Anni 1521. condemned in the Year 1521. on the fifteenth of April as false rash capable of frighting sinners from the amendment of their lives and in fine tasting somewhat of Heresie Falsa temerariè asserta peccatorum ab emendatione retractiva sapiens haeresim You see what it is that displeases the Casuist of Port-Royall in Father Antony Sirmond but not daring to tel it and on the other side engaging himself stoutly for the Interests of Calvin and Luther whose opinions he aâ—mires he pretends this Father cannot be a Champion for those vertues unlesse he declare himself an enemy to Charity nor maintain the other commandments without violating that of the Love of God Let us give him some good advice on this Subject An Advertisement to the Jansenists To satisfie you I have shown you what Love of God it is which according to all Divines is necessary to salvation Now to bring you out of those errours into which you run give me leave a little to teach you what Love it is not and this according to the judgement of able Persons It is not at all necessary to give ones whole heart to a creature and to love it as much as God himself This is a little â—oo much for a Directour of
what probably this Monsieur D'Andilly has done in the Christian and Spiritual Letters of this Abbot to the end you may repolish them and give them by your Holy and Sublime Thoughts that perfection they desire 'T is sincerely the onely cause of the haste I make that by my own disorder I may appear so much the more united to you as I pretend to be using the same disorder with God which is not so great but that if you do me the honour to preserve my blotted paper I should hope that amongst your discourses it would help you for entertainment in those hours which you would dedicate to God to give him an account of the riches which he gives those who love him in all hours You will see that being there is nothing so hard to read as Hebrew and that the first Hebrews never learnt it but by Cabal and Tradition it is not far from the excellence of Divine Affection which ties me to you to labour to understand that which I would say when I write in the language of God All the rest being but a shadow and a fraudulent disguize of which I am as much an enemy as I finde my self blessed in the union of God and you which I conceive to be the same thing The twenty ninth Imposture French 29 THat 't is a new Opinion and particular to the Jesuites that Attrition which is grounded on the fear of punishment is sufficient with the Sacrament Letter 10. Engl. Edit pag. 231. Answer If this Calumniatour offend through malice he deserves a severe censure to rectifie him and if through ignorance he has need of a Master which may give him more certain knowledge then Port-Royall has done Let us carry him to Sorbon He will finde there a Censure by the most able Doctours against them who maintain with him That Attritiou is not sufficient with the Sacrament and a charitable Lesson by the most eminent Writers of that Faculty which will enlighten his judgement perfectly on the Subject of Attrition and Contrition in which he is yet very ill instructed I will make him confesse all the errours he has run into on this Subject in his Tenth Letter meerly by opposing the Doctrine of these Authors to that of the Jansenists The Jansenist believes 't is a particular Opinion of the Jesuites That Attrition onely is sufficient with the Sacrament Yet Monsiâ—ur Gamasche a Sorbonist to undeceive him assures us That 't is a common Opinion of Divines and ordinarily received in the Schools Doctrina communis ac vulgò recepta The Jansenist tells us That the Jesuites have had so great a power over mens spirits That excepting Divines themselves there are scarce any who do not believe that that which is now held concerning Attrition was held from the beginning as the onely belief of the Faithfull a Caeterùm communis ac vulgò recepta aliorum doctrina est sufficere Attritionem simplicitèr cum Sacramento ad Justificationem etiamsi cognita illa â—uerit in genere Attritionis Ita enim dâ—cent Paludanus in 4. dist 19. q. 1. A. 2. Adrianus de Confessione q. 5. B. Antoninus 3. p. tit 14. c. 19. Sylvester verb. Confessio Roffensis Art 5. contr Lutherum Canus Relect. de Poenit. 5. p. ad 2. Estque manifestè sententia D. Thomae Gamachaeus in 3. p. de Poenit. Sacramento c. 9. p. 550. Monsieur Gamasche to undeceive him will tell him he need not exclude Divines out of the number of those who think that which is now held conceâ—ning Attrition was ever not the onely belief of the Faithfull but the judgement of the greatest persons since 't is the opinion of Paludanus of Adrianus of St. Antonine of Sylvester of Roffensis against Luther of Canus and above all of St. Thomas who was clearly of this opinion Estque manifestè sententia D. Thomae The Jansenist was displeased at the Abbot of Boisic for maintaining in his second part pag. 50. That 't is a very Catholique Doctrine and which is very near matter of Faith and very consonant with the Councell of Trent thus this Abbot speaks whose terms ought not to be changed That Attrition alone yea and grounded onely on the pains of Hell which excludes the will of sinning is a sufficient disposition to the Sacrament of Penance and that as to the contrary opinion they will not condemn it altogether of Heresie but yet they will tax it of errour and rashnesse Monsieur Du Vall on the other side tâ—lâ—s us That the Councell of Trent Sess 14. cap. 14. has declared b Quinto Sessione 14. c. 14. Attritionem â—â—â—ctam Sacâ—amento Poenitentiae ad remissionem peâ—catorum suâ—â—icere quod â—isi nondum tarquam de side sit definitum à declaratione tamâ—â— Concilii est ita fidei proximum â—â— qâ—i contra sâ—nâ—it graviter errâ—t Du Vallius T. 2. Tract de Discipliâ—â Ecclesiastiâ—â— q. 7. pag. 802. That Attrition with the Sacrament is sufficient for the remission of sin and that although it be not a decided and resolved point of Faith yet it is so near being one that since the Declaration that Councel made it is a most notorious errour to dispute it If he be not content with the witnesse of one Doctour let him consider the Censure which the Soâ—bon made against the Interpretation of the Book of Holy Virginity which Monsieur Isamâ—â—rt relates in his Treaty of Penance in thâ—se words c Quae tradidit de Attritionis insufficientiâ— contritionis perfectae charitatis absolutâ— necessitate ad recipiendum Sacramentum poenitentiae damnavit quâ—quâ— Facultas censuit has propositiones esse quietis animarum perturbativas communi omnino tutae praxi Ecclesiae contrarias efficaciae Sacramenti poenitentiae imminutivas insuper temerarias erroneas Ysambert de poenit disp 14. A. 6. in â—ine The faculty has also condemned that which he teaches concerning the insufficiency of Attrition and the absolute necessity of Contrition grounded on the motive of perfect Charity for the receiving the Sacrament of Penance c. And she judged those Propositions capable to disquiet the peace of Consciences contrary to the sure and ordinary practice of the Church tending to the prejudice of the efficacy of that Sacrament of Penance and moreover that it is rash and very erroneous The Jansenist is displeased wiâ—h that which Valentia teaches That Contrition is not necessary for the obtaining the principall effect of the Sacrament but on the contary that it is rather an hinderance The faculty of Paris to satisfie that scruple which troubles him hath declared that the contrary opinion of Fath. Seguenot weakâ—â—s the efficacy of the Sacrament of Penance in this that Contrition justifies the sinner and restores the fiâ—st Gâ—ace which is the principall effect of that Sacrament and which it could never produce if Contrition were a disposition absolutely necessary which was the reason That Monsieur Gamasche in the place above cited said That if Attrition was
no other defence that he also condemns it in the practique Haec quoque sententia these words are remarkable to shew the connexion of this decision with the precedent haec quoque give me leave Sir once again to repeat them that I may shew you the reason I had to cite these words not to conâ—ound them with the other as you impose upon me notwithstanding I had advertis'd you of it in my answer to your Eleventh Letter but to shew you their conformity Haec quoque sententia mihi in praxi non probaturâ— quia mulâ—â—s coedibus cum magna râ—ipublicae perturbatione praeberet occasionem Neither do I approve this opinion in practice because it would open a gap to many secret murthers which would occasion great disorder in the Common-wealth and when we dispute of the right which every man hath to defend himself we must alwayes take heed that the practice thereof be not prejudiciall to the publique After such evident proofs how durst you assert that Lessius cites Victoria's opinion for no other purpose buâ— to follow it How had you the confidence to take to witnesse all those persons of quality that saw it in the Originall even before I had design'd to answer you I told you in my Answer to your Impostures that many Honourable Persons had taken notice of this before me and I was satisfied with their testimony without citing you the Text which they themselves had examined How can you affiâ—m without blushing that I hid it from them I cited it since in answer to that rare Elogium you give to Raillery in your Eleventh Letter How had you the basenesse to dissemble it I verily believe you imagin'd there were not left in the world any persons of Honor or Learning and that therefore you might with impunity call them to witnesse like those free sinners Letter 4. those full and accomplisht sinners who you know swear incessantly by God and takâ— him to witnesse without the least scruple because they believe not there is any For did you fear the judgement of Persons of Honour by what Jansenian sincerity could you accuse me of suppressing the Text of the number 80. which directly impugns Victoria's opinion since by citing it in my answer to your Eleventh Letter I had prevented this cavill And did you apprehend the censure of the Learned how could you assert that the Text of the number 82. which I cited in the refutation of your Fourth Imposture concerns a question of a different nature and an opinion totally separate Awake your memory Sir it has done you great disservice Reminde your self that Lessius compriseth these two opinions as two species of the same genus in one and the same question viz. Whether it be lawfull to kill a man in defence of ones honouâ— Remember that the reasons he brings to overthrow the one are of equal force against the other Call to memory those words which shew their connexion in this Authours opinion haec quoque sententia mihi in praxi non probatur But though you vainly glory in forgetting the most excellent of tougues yet remember at least your own words and reflect on what you say at the beginning of your Letter that your 15 16 17 18 Impostures where the second opinion is handled that permits a man to kill a Calumniatour are on the same Subject with that where the first opinion is discussed which permits him that has receiv'd a Box o' th' Ear to repulse the injury even with his sword and that therefore it is proper to give satisfaction thereto at the same time Now if it is proper to give satisfaction thereto at the same time why is it not proper to speak of them at the same time Shall they be all of different subjects for me and of one sole subject for you I ask you Sir by what equivocation you can reconcile the contradiction that is between the first and second page of your Letter I had learned out of the Abbot of St. Cyran's Indictment that that illustrious head of your Sect did believe one might whisper that the Councell of Trent was but a Councell of Divines that had much altered the Doctrine of the Church and deny it aloud when he was accus'd for having said it But I must needs confesse the Schollar does far surpasse the master For you think it lawfull to say aloud that two opinions are oâ— the same subject and a moment after to assert aloud that these very opinions are totally separate and on a clean different subject I do not see Sir how you can leap over this block unlesse you imitate Monsieur de St. Cyran in one of his excellent Letters whereof the Jesuites have the Original in Clermont Colledge which you may see when you please for I assure you they shew them as willingly to all the world as you have formerly been solicitous to suppresse all the Copies Hear then Sir how this incomparable Abbot speaks writing to Monsieur D' Andilly If I am sometimes caught in contrarâ—â—ty of discourse as I lately was by that excellent Couzen whom you love I have reason to defend my self being partly of a â—clestiall composition two contrary qualities fire and water meet together which make me sometimes fall into contrary discourses yet so as one deâ—troyes not the other Like as in the Heavens the fire that neighbours the Moon which is not far from the waters that environ it feels not any diminution of its heat Truly the Abbot of St. Cyran reason'd not ill sometimes He knew how to reconcile the qualities of the Moon and the Fire and to make a temper of heat and moisture excellent to remedy the defects of the memory This may stand you in some stead Sir for I perceive your memory often fails you and that having promised in the beginning to give satisfaction to the Eleventh 13 14 15 16 17 and 18. Impostures you are carried away so violently upon the Fourth that you leave the rest in your Inkhorn I was in hope you would tell us wherefore you attribute to Layman the Jesuite the opinion of Navarr touching Duels which is the subject of your Eleventh Imposture you have forgot it I expected a more faithfull translation of two b In the 13. and 14. Imposture passages of Molina which you have so câ—uâ—lly maimed it was quite out of your minde I judged with you that it was but just to make some satisfaction to c In the 16 17 18. Reginaldus Lessius Filiucius whose Texts you have falsified and lam'd by suppressing one part to corrupt the other This slipt clean out of your memory In fine I thought you would have shew'd me some Jesuite that taught what you falsly accuse them of That the Law of God forbids not to kill for simple detractions for 't is the word simple that makes the jeast and truly Sir you were of opinion that it was â—it to give satisfaction therein But your memory failed you You
Decisionâ— of the Church another while dissembling and palliâ—ting that contradiction acting as St. Bernard sayes now the Wolf and anon the Fox The Church â—ells us that the Five Propositions taken in Jansenius's sense are Hereticall the Jansenists affirm That the Five Propositions taken in Jansenius's sense are the most constant verities of Catholique Doctrine This is acting the Wolf and declaring point-blank against the Church which is Christs Flock Yet they say withall they condemn the Five Propositions where ever they finde them Now that 's to play the Fox to wit by a mentall reservation and exception of Jansenius's sense which neverthelesse is that sense which is condemned by the Church I say nothing of their acting the Sheep by that Innocence and Sanctity of life which they vaunt of and which they endeavour to confirm even by Miracles And to say but the truth they work Miracles to prove their Sanctity far greater then any man is able to believe For what greater Miracle in persons that regard onely the love of God thenthen the accord which they make betwixt that love and the hatred of their Neighbour which they have shown from the beginning and that even before they could pretend to have receiv'd any displeasure from men 'T is well known that when Jansenius's Book was first brought into France one of their Patriarchs who laboured to engage many Doctors of the Sorbon in the defence of that Doctrine and begg'd their Approbations having met with one of those Doctours who would not be perswaded by his other reasons to approve the Book without reading it as some of his Colleagues had done he had recourse to his last reason which he thought so prevalent that he could not but submit to it and shewing him the Book Behold saith he the Jesuites Tomb. He is fallen himself into it and I pray God he may rise happily from it But is it not a great miracle to reconcile so charitable an intention as this with that purified Zeal for the love of God whereof they make profession And is not that another great Miracle which appears in their Letters viz. The attonement of Justice which is so dear to them with the liberty of calumniating Their Calumnies are so clearly display'd inâ—â—ur Answers that it will bâ— a new Miracle of boldnesse or rather impudence if any man that looks but in the Books shall engage himself to defend them Which Miracle involves a Third viz. The agreement of that faithfull and sincere dealing of which they make profession with the imposture and falsity of their Allegations This illustriously appears in the same Letters And after I had particularly shown it in Seventeen severall Citations they had the candour to affirm in lieu of a full answer that I had noâ— touch'd their six last Letters Which is in effect to say that 't is but a Peccadillo a small matter to have been taken upon seventeen severall occasions in Imposture and Falsifying I thought it had been sufficient to have prov'd it in one onely instance as it suffices to make a man infamous for his whole life to be but once convinc'd of bearing false witnesse But seeing this is not enough for the Jansenists I must entreat them to tell me near about what number of Impostures will go to the making of a Jansenist be declared an Impostor seeing that to be taxed of seventeen is counted but a triâ—le and not sufficient However their Writings are so â—uxuriant in fruits of this nature that require as many as you will it will be no hard matter for them to make up their account I should be over tedious if I meant to relate all the other Miracles of the Jansenists It shall suffice me to adde onely that which is the most visible one in all their conduct viz. The reconciling of the true Doctrine of Christianity with the war they make against the Church of Christ I call war against the Church of Christ their combating against the Decisions of the Holy Sea receiv'd and approv'd both by the Bishops and Doctors I speak not here of Sorbon onely or apart by it self which is yet Body considerable enough to prevail against the authority of certain particular Doctours whose number is much lesse and whose quality to speak modestly is no wayes preferrable to that of Sorbon Neither speak I of the Bishops separately whose judgement yet in Causes Ecclâ—siasticall is far more considerable then that of single Doctors No nor do I speak of the Holy Sea apart by it self which yet in the judgement of all Antiquity was believ'd to be sufficient to make those acknowledg'd for Heretiques who were declared such by the Pope and those also reputed Catholiques whom the Pope receiv'd into his Communion and declar'd to be such I conâ—oyn all three together and 〈…〉 to whole establishment the Pope Bishops and Doctors do unanimously concurre is to make war against the Church whose Sentiments neither ought nor can â—e be better represented then by the common consent of the Head and principall Members which compose it And since that whole united body conspiringly informs us that the Five Propositions are condemn'd in Jansenius's sense and his Opinions and Doctrine condemn'd in the Five Propositions it is undeniable that the Jansenists who hitherto make a practice of contradicting it do work so great a Miâ—acle as not any Faith save that of the Arians Nestorians Euâ—ychiaâ—s Monothelites adde likewise Luthâ—rans Zuinglians Calvinists c. is able to believe which is The agreement of the true Doctrine which they bâ—ag to be taught by them in its purity with the war against the Catholique Apostolique and Roman Church Judge Reader whether one ought to require any other Miracls then these in proof of what I have affâ—rted That the Jansenists are Heretiques An ANSWER to the JANSENISTS Sixteenth Letter addressed to the Directors of Port-Royall Argument 1. THat the Authour of the Provinciall Letters not deserving an Answer for his Rudenesse Calumny and Ignorance this is addressed to the Port-Royall meaning thereby the whole Party of the Jansenists 2. That Port-Royall holdeth Intelligence with Geneva and Charenton whilest the Jesuites are maintained by Popes Councells Kings and Nobles 3. Port-Royall 's greatest Happinesse is not to be known on the contrary the Jesuites when they are known are made happy in the Love and Respect of all and none despise them but such as know them not 4. That they pretend Reforme and set upon the Jesuites Moralls as giving scope to Liberty whilest really they aim not at a Reforme but Destruction of the Church which they see is much maintained by the Jesuites and the establishing the Heresies of Geneva impugned by the Jesuits 5. A Parallell betwixt Port-Royal and Geneva in points of Faith 6. That all other Heretiques cry up Port-Royall as consenting with them 7. Apostata's profess to have learnt Calvinisme in Jansenius his Books and Jansenisme in Calvin's Works 8. The Book of Arnauld of Frequent Communion commended at
men forbid as scandalous to be read by him whom the Authour acknowledges his lawfull Judge I mean by the Pope and commanded to be burnt and in effect burnt by the Hang-man as the Provinciall Letters were at least Seventeen of them for the Eighteenth was not then come ouâ— aâ— Aâ—x in Provence by the Authority of Parliament in the year 1657. and monâ—th of February All this maketh it clear that those who cannot examine the passagâ—s and confront what the Authour of the Provinciall Letters saith with what the Authours whom he slaundereth teach in their Works ought rather to stand for the Torrent of Divines and judge with the judgement of the whole Christian world against an infamous Libeller then siding with a Libeller to oppose so many and learned Divines So this short Question Quis quâ—m accusat This little râ—flexion will be a secure ground for those to go on who cannot judge of the Authours in their own Books and the want of this so easie reflexion hath made some run into strange judgement and draw such consequences that I should be ashamed to tell did not the desire I have to prevent the like oblige me to it I will tell you then two passages which I have from persons that I esteem credible There was not very long since one who seeing the multiplicity of Religions that swarm daily in England was resolved at length to embrace the Catholique Faith But unfortunately it happpened that the person before the day was come of being Reconciled light on the Book of the Provinciall Letters and having read it resolved never to become Catholique and in effect quitted all former good thoughts upon this Enthymeme If the Doctours of the Catholique Church teach such horrid Maximes what good can I there expect for my soul Had this poor creature but once asked the Question Quis quem accusat Who accuseth whom It would have been easie to discover that good thoughts were not on so slight authority to be laid aside that a number of learned men were not to be condemned on the verdict of an infamous Libeller that it was easie for a slâ—underer to belye all the learned men in the world but that thâ—y were not therefore to be esteemed the worse otherwise we must never embrace any Religion for there is none which some have not made invectives against and endeavoured to disgrace and we must renounce all Communities there being none so holy which the envy of some or other hath not railed at and defamed This is the first passage The second was of a sadder consequence then this One there is in the World who beareth the name of a Divine who assevered that one might take the Oath of Abjuration though as he allowed it to be against his Conscience and in effâ—ct made some take it His reason was this The Authour of the Provincial Letters saith he telleth us Let. 5. that the Jesuits in China permit the Christians to commit Idolatry by a subtil invention viz. that of enjoyning them to hide under their clothes an Image of Jesus Christ to which they teach them by a mentall reservation to direct those publique Adorations which they render to the Idol Cachim-Choam and their Keum-Fucum since therefore that the Jesuits permit Idolatry in China we may permit saith this unworthy Divine the Oath of Abjuration here in England Did ever man hear such a senslesse discourse If the Jesuits do permit Idolatry in China they ought to be punished most severely but no man ought to inferre that because the Jesuits commit as this story would have it a most hainous crime in China therefore we may commit as horrid sins here But he that seduced those Venal Souls who were so base minded that they would sell their Faith their Râ—ligion their hope oâ— Eternity their God and All for a littlâ— pelf ought to have reflected on the Question I put Quis quem accusat Who accuseth whom An infamous Libâ—llâ—r that dares not own his name a Jansenist that denieth that Christ dyed for all men a man whose Works are infamous and were burnt by the Hang-man assoon as they came out this man I say accuseth the Jesuits and those Jesuits who contemning all the contents which friends and countrey can afford them for to preach the Gospel in the utmost bounds of the earth undertake an Apostolicall life and are as Authentique stories from thence relate seconded by the assistance of God who blesseth their labours with plentifull Conversions of whole Nations that seeing the Signs and Prodigies wherewith God confirmeth their words willingly embrace the sweet Yoke of Christ and lead a life of admirable sanctity Is it credible that such men should embrace so many labours by Sea and Land and endure such hardship in unknowne Countries for to crown their works with teaching or allowing Idolatry Certainly it is noâ— Much lesse can it be thought credible upon the report of such a Knight-errant as this Letter-writer is The very reflecting on the person that accuseth and persons accused maketh the matteâ— clear that I need not say any thing to refute this Fable Although for the Readers greater satisfaction I tell him that Father Alvarez Sâ—medo and Father Alexander de Rhodes who lived in China where this Idolatâ—y is reported to be allowed above twenty years when they came from thence averred that there never had been any such thing allowed or done in China But you will say that the Authour of the Provinciall Letters citeth for his relation diverse Authorities â— answer that it is he that citeth them and that 's enough to let you know the Citations have no credit at all But to return to the consâ—quence which this wicked Divine and that other unfortunate person made I must needs by this occasion warn all that no consequences can be drawn out of the Maximes which in these Provinciall Letters are attributed to the Jesuits For if to build on Sand be ill to build on a Lye is far worse And although in this Answer all is not refuted yet I assure the Reader that there is nothing in all the Provinciall Letters which has any more credit then what is refuted all is but a fabulous Dream all a false Slaunder and the whole Book of the Provinciall Letters nothing else but a Pacquet of lies It would require a very long work to run through all the Objections made in the Provinciall Letters and would prove tedious to the Reader to load him with a long volume whilst he may justly be satisfied with what is here presented Yet if hereafter I finde it necessary to answer every particular I will do it and undertake to make good all the Morall of the Society calumniated in the Provinciall Letters according to those four conditions which I put in the Preface to the Impostures Now therefore there remains nothing else bâ—â— to answer the Additionalls of the Second English Edition But looking on them I finde them to be of such a nature