better then yours For your discourse erreth in the first Principle of all Discourse which is to argue à notioribus ad minus nota from the things that are more known to those that are lesse known Whereas you do quite contrary and out of the lesse known and lesse certain you would overthrow the more known and more certain You would overthrow the plain sense of the Bull by the Dominicans opinion Now that the Dominicans opinion is as you say is a thing lesse known and lesse certain then the Definition of the Bull for two Reasons First because the Tomists or Dominicans who can give the best account of their own Doctrine absolutely deny that they hold as you say that is with Jansenius and tell us that you and the Calvinists falsly impose on them that which they never taught Secondly because that if really the Dominicans which is not so should teach the Five Propositions as Jansenius doth it is certain and known to all Catholiques that more credit is to be given to the Definitions of the Pope then to any Sentiments of any particular School either Jesuits or Dominicans or Scotists as every one of them will and do allow And so if it were granted that the Dominicans held the Five Propositions yet that were a lesse certainty then what the Popes Definition gives So that to repeat the Syllogisme once more we may and must justly and reasonably iâ—vert your Syllogisme and say The Doctrine of the Dominicans or Tomists is Catholiqâ—â— But the Propositions of Jansenius are noâ— Catholique Therefore the Dominicans do not teach the Propositions of Jansenius The Seventh Objection Father Annat saith That Jansenius is justly condemned because he holdeth Calvins way concerning Efficacious Grace But he doth not hold Calvins way as is proved by many Sentences wherein he condemneth Calvin Therefore Jansenius is not justly condemned This is another of your subtle evasions to elude the Bull. To this I answer That I am of Father Annats opinion that there is no difference between Jansenius and Calvin as I conceive it may easily be proved But whether Father Annat and I judge right or no it importeth not For though it were proved That Jansenius and Calvin held the Doctrine of Efficacious Grace in a very different manner yet it doth not follow that the Pope hath not justly condemned Jansenius All that followeth is That Father Annat and I are out in our opinion which will not prejudice the Church at all The Definitions of the Bull are clear and cannot be everted by my opinion or Father Annats or any bodies they containing a greater certainty then any private mans or any particular Schools Opinion as I said to the Sixth Objection And Calvin is condemned on another account and was so long before Jansenius was Now as to your defence wherein you heap up Sentences of Jansenius against Calvin I must tell you first That you that quarrell so much at others for not citing the Page of Jansenius ought to have cited the page especially you being guilty of perpetuall forgery and falsification in your Citations Secondly allowing which is not granted that the places are very truly cited what followeth Onely this that Jansenius teacheth Contradictions For in the places I have cited he clearly teacheth all that is in the Five Propositions and in the places that you â—ite he teacheth the contrary so the conclusion must be that he teacheth both against the Church and against himself and contradicteth both the principles of Faith and his own Doctrine to booâ— Which I have no difficulty to grant And this Answer satisfieth also those things which you bring to clear your self from Jansenisme by shewing that you have said many things contrary to the Five condemned Propositions For though that be true yet it is also true that you maintain Jansenius and say the Five Propositions are not Hereticall in his sense which is enough to make you deserve the name of Jansenist The Eighth Objection The Commissary of the Holy Office one of the chiefest Examiners * Letter 18. pag. 342. saith the Five Propositions could not be censured in the sense of any Author Therefore they are not condemned in the sense of Jansenius I answer first that this Objection were all true that is assumed is extreamly frivolous For what Two Popes say in their Bulls that the Propositions are taken out of Jansenius and condemned in his sense and one of the Thirteen Examiners as you make him to speak thought before the Bull was out that the Five Propositions could not be censured in Jansenius his sense or in the sense of any other Authour because he conceived them to be presented to the Examiners not as the Propositions of any Authour Who are we to believe The two Popes that have effectively censured the Propositions in Jansenius Or one Examiner who if ever he thought as you relate hath now doubtlesse changed his Opinion Every Childe will tell you that one Examiners opinion cannot prevail against the Popes Definition in what matter soever much lesse in this Secondly I answer that this citation for you are alwayes unfortunate in your citations is taken out of a condemned Apocryphall Paper which hath no credit and ought not to be cited This I say upon the best Authority on earth that is his Holiness's Decree of the Sixth of September 1657. where he saith Because there are spread abroad some Papers printed in the year 1657. with this Title Tredecim Theologoâ—um ad examinandas Quinque Propositiones ab Innocentio X. selectorum suffragia seu ut apellant vota summo Pontiâ—ici scripto tradiâ—a his Holinesse doth by this present Decree forbid them and doth declare and decree that no credit is to be given to them as being Apocryphall and that they ought not to be cited by any man So you see how little credit your relation has and you may guâ—sse how little wit he hath that turned your Letters into Latin who would have the Reader upon his bare authority to believe that those papers are Authenticall though the Pope decreâ— the contrary The Ninth Objection There are three principles of * Letter 18. pag. 3â—7 Knowledge Faith Reason and Sense each have their severall objects of which they are to be Judges and each object is to be reduced to its own principle as true judge matters supernaturall to Faith matters of Discourse to Reason and matters of Fact to Sense But whether the Propositions â—e in Jansenius is matter of Fact Therefore the Senses are to be judges of it I answer That if you will call this matter of Fact and will have the eyes Judges whether the Propositions be in Jansenius read the places which I have quoted and there you will finde the Propositions But as to your whole discourse of this Ninth Objection I must tell you 't is a very ridiculous and erroneous discourse What Sir must your understanding censure all the objects of Reason so that you must not
formerly commanded to fast on Rogation dayes yet neverthelesse through all the world a contrary Custome has prevailed over that precept took away the obligation of fasting and enjoyned onely abstinence in the Major part of Christianity But that which is most egregiously absurd is that this learned Civilian to finde out some ground in Filiucius on which he might raise his ridiculous accusation takes these words desuetudine abiêrunt from a particular proposition g Filiuc Tom. 2. tract 25 à num 32. ad num 33. which this Father advances on the subject of Blasphemers in which he tells us that amongst those penalties set down in the Ancient Testament against this crime or established in the Church by the Constitutions of Popes the one sort were never received in the Law of Grace and the other are no more in use At vel receptae unquam non sunt vâ—l jam desuetudine abierunt Upon which this wise Interpreter making what glosse he pleases accuseth him for favouring in that particular those wicked Priests who unworthily presume to approach the Altar and makes him Author of this generall Proposition without any the least restriction or modification That the Laws of the Church lose their force when they are no longer observed Who will not laugh at this unreasonable reproach An Advertisement to the Jansenists That the Laws of the Church lose their force when they are no longer observed is a Maxime which may very well be explained in a good sense that is when the Church as I have said by a prudent condescendence takes off the rigor of the Precept and yields somewhat to Custome But I cannot imagine what way you can justifie this h Vindiciae pag. 286. That the Ancient Law drew men on to Sin Death and Damnation by it self per se quantum in se erat i In the Information given by Monsieur de Lauberdemont the Originall of which is in Clermont Colledge That the just ought precisely to follow the movings of inward Grace which is to them as a Law without looking to any exteriour Law though these inward movings should contradict the exteriour Law Certainly the Abbot of St. Cyran had a great deal of reason to say k See the same Information in a Book intituled The Progresse of Jansenisme pag. 14. That he never learnt these Maximes out of Books but also we are not bound to believe he had them from God who is Truth it self or that he guided himself wholly by the lights inspirations and interiour sentiments which he received from God 'T is not likely that God should have told him l See the same Information That Sacramental Absolution supposes remission of Sins That 't is onely a declarative judgement That the present Church can no wayes be thought a Church in any other sense or for any other reason but because it succeeded in the place of the true Church just as if a troubled corrupted matter should fill the chanell of a River which had been quick and healthfull water Is not it because you will maintaine thâ—se excellent Maximes that you are angry at those who say The Laws of the Church lose their force when they are no longer observed It may be you are of the same opinion with the Abbot of St. Cyran that the present Church is corrupted like a filthy puddle-water in that she doth not observe ancient Traditions The twelfth Imposture French 12. THat the Jesuites encourage Servants in domestique frauds and cheats because Father Bauny hath established this great Maxime to oblige those who are not content with their Wages It is in his Summary p. 213. 214. of the sixth Edition May Servants who are not content with their wages advance them of themselves by filâ—hing and purloining as much from their Masters as they imagine necessary to make their wages proportionable to their Services In some occasions they may as when they are so poor when they come into service that they are obliged to accept any prosser that 's made to them and that other Servants of their quality get more elsewhere Letter 6. pag. 123. Engl. edit Answer The Author of the Libell called Morall Divinity using the same reproach against Father Bauny taketh the question which this Father proposeth for hâ—s Decision and that which he asketh for his Answer This Jansenist who hath choice of Methods taketh away one part of the Answer and lâ—aveth out the other and to the end that he may better this Calumny by a second Imposture he falsifies the Register of Chastelet in the case of John de Albe assuring us that his Judges did extereamly approve the counsell of Monsieur de Montrouge yet nevertheless there was not any one followed it as as is evident by the Schedule of the Criminall Chamber where their advice and judgement on the Suit is to be seen Now that I may take away the scandall this Calumniatour has cast and justifie Father Bauny whom he labours to defame by such odious and unjust deceits I am constrained in this place to shew the conformity of his Doctrine with that both of the Holy Fathers and most famous Casuists that the whole world may judge whether it be such as he hath most falsely painted it that is to say unlawfull pernicious and contrary to all Laws Naturall Divine and Humane such as is able to confound all families and authorize all domestique frauds and infidelities Letter 6. pag. 125. 'T is certain enough there are but too many wicked Servants who without cause complain of their wages and who by a self-conceitednesse imagining their Services not sufficiently rewarded may easily deceive a Confessour if he trust to their imagination And therefore Cardinall Lugo one of the latest Jesuit-Authors who has writ concerning that matter but one of the first for Dignity and Knowledge wisely observes a Quare rarò credendum est in hâ—c parte famulis obtâ—udentibus defectum justi stipendii Cur enim alium dominum non quaerunt vel non quaesicrunt cum majore stipendio si invenire facilè poterant Si autem non poterant non ergo fuit injustum pretium quo majus communitèr non potuit inveniri Card. de Lugo de justit jure disp 16. sect 4. § 2. num 80. That men should be very backward in giving ear to such kinde of complaints For they may sayes he finde other Masters who will give them more wages therefore why do they not seek out such and wherefore do they not make it their businesse to finde them If they cannot casily get such a Master their wages are not unjust because ordinarily they cannot finde greater So also 't is not to be denied but that there are ill Masters who misuse the labor and sweat of their poor servants whether it be by not paying the wages they promised or by taking advantage of their extream necessities to make them serve upon unreasonable conditions and not giving them what they know
which he establish'd as St. Augustines Doctrine so Pope Innocent express'd in the number of Five Propositions the Doctrine which he condemn'd as Jansenius's Doctrine We are not agreed of the sense of the Propositions condemn'd by Pope Innocent We are every whit as much agreed of it as of the sense of the Propositions decided by Pope Celestine But was Pope Innocent a School-Divine And how do we know that Pope Celestine was more a School-Divine then he Celestine toâ—k the Sentiments of his Church And Innocent did the like of his The Sentiments of Celestine's Church were indubitable And are not the Sentiments of Innocent's Church equally undoubtfull Here 's the difficult passe and dangerous leap the Jansenists are broughâ— unto They must over of necessity and either with Monsieur de St. Cyran scoff at the present Church or else go back to fetch the better leap that is retract what they have said viz. that the Five Propositions are true in the sense of Jansenius since their condemnation by the Sea Apostolique And this I have said not to violate the Authority of Pope Celestine which I do and shall ever hold inviolable and worthy of the respect and submission of all Christians as well as that of Pope Innocent but to shew the Jansenists the blindeness of their proceeding while they endeavour to justifie their contempt of Pope Innocent's authority by Reasons equally destâ—uctive of the authority of Pope Celestine whereon never the lesse they ground their principall Defence But that you may judge whether the condemned Propositions be not really those of Jansenius and as expressive of his sense as those of Pope Celestine were of the Doctrine of St. Augustine and consequently whether there be not as great reason to affirme that Pope Innocent X. condemned in the Five Propositions the true sense of Jansenius as to say that Pope Celestine establish'd the true sense of St. Augustine in those eight or nine Heads of his Epistle I desire the Jansenists to cast their eyes on the subsequent Table and consider on the one hand the Propositions condemned by the Pope as Hereticall and on the other those which are the expression of the sense of Jansenius Aman needs not be a Doctour of Divinity to understand their conformity The first Hereticall Proposition Jansenius's Proposition â—tom 3. lib. 3. cap. 13. Some of Gods Commandements are impossible to the Just according to their present forces though they have a will and do endeavour to accomplish them and they want the grace that renders them possible And therefore all things plainly shew that in St. Augustines Doctrine there is nothing better establish'd nor more certain Then this verity That there are some Precepts which are impossible not onely to the Unfaithfull but even to the Faithfull and Just considering the forces of their present state though they have a will and use their endeavour therein and that they want Grace to make them become possible The second Hereticall Proposition Jansenius's Proposition tom 3. l. 2. c. 4 14 25. In the â—ate of Nature corrupted men never resist interiour Grace The succour of the sick Will is not subject to the Free Will but invincibly determines the Free Will to chuse and embrace this or that  The whole Body of St. Augustines Works tends to this as its scope that Christians believe and also understand if they be able That there is no Free Will that can hinder the force or influence of Grace in any action  There is no medicinall Grace of Christ that hath not its effect The third Hereticall Proposition Jansenius's Proposition tom 3. lib. 6. c. 38. To merit and demâ—rit in the state of Nature corrupted it is not necessary to have thâ— liberty that excludes necessity but it suffices to have that liberty which excludes â—oâ—ction or constraint The most holy and learned Doctours unanimously and invariably teach that the Will is therefore Free because it is reasonable and that no necessity of Immutability Inâ—vitaâ—ility or by what other name sâ—even you will call it iâ— repugnant to it but â—nely the necessity of 〈◊〉 The fourth Hereticall Proposition Jansenius's Proposition tom 1. lib. 8. cap. 6. Thâ— Semipâ—lagians admitted the necessity of interiour prâ—venting Grace to every action even to the beginning of Faith But they were Heretiques in this that they would have that Grace to be such as the Will of man might resist it or obey it That the Massilians they are the same with the Semipâ—lagians did not from the Will of Believing exclude an interiourly assisting Grace is evidenâ— from that which c In this therefore properly consists the Massilians Errour that they think we have some reliques of our originall liberty left us whereby corrupted man might at least believe if he would yet not without the help of interiour Grace whereof the good or bad use is left to the Free-will and power of every man The fifth Hereticall Proposition Jansenius's Proposition tom 3. lib. 3. cap. 21. It is Sâ—mipelagianisme to say that Jesus Christ dyed or shed his Blood generally for all men Whereas they say that J. Christ dyed for all men it is an Engine advanced by the Pelagians but rejected by the ancient Church The Pelagianâ— and principally the Massilians ever repeated that argument Christ dyed to give life to those eternally who received Faith Charity and Perseverance to the end not for those who wanting Faith and Charity die in iniquity Christ prayed not to his Father for their salvation viz. for unbelievers or for the just who persevered not no more then he did for the salvation of the Devil Thâ—â— Proposition understood so as that Christ dyed onely for the Predestinate is Hereticall  It would be difficult to finde elsewhere save among the Jansenists such couragious spirits as durst deny so known a verity and maintain that the Hereticall Propositions and those of Iansenius set over against them agree in nothing neither as to words nor sense and that they are different expressions I challenge them to assign that diversity and discover any thing in the signification of the one sort that may not be as fitly accommodated to the signification of the other Wherefore we rightly and with reason tell the Jansenists they are Heretiques for in defending the opinions of Jansenius they defend those which are the same either formally or virtually and are acknowledg'd and declar'd Hereticall by the Church And we shall still be obliged to speak in that Dialect till they have declared themselves to hold the Propositions of Jansenius for well and duly condemned This we require at their hands and they are much to blame for complaining of it there being no Accuser more humane and innocent then he who having named the offence he informs against is content to receive the lie That is the part we act in accusing the Jansenists for not acknowledging the Five Propositions well and duly condemned in the sense of Jansenius but defending them in his sense If
of Faith to believe that that mans preaching whom they saw and heard was true and an act of infidelity to deny it supposing the knowledge of the motives that rendred it credible But if we must descend to the Five Propositions in particular though it were granted to the Jansenists that 't is no point of Faith that they are in Iansenius or that in him they have a sense consonant to their signification yet they that can tell how the Church has spoken of them and know that those Propositions either are in Iansenius or have there that sense perform an act of Faith in believing that those Propositions they so know to be Iansenius's or in his Doctrine to have a sense agreeable to their signification are Hereticall in that sense and they that contradict it are Heretiques In like manner answer is to be made to what they alledge that true it is who ever affirms Attrition such as the Councell of Trent has described it to â—e bad is an Heretique But if one had a doubt whether that Proposition were in Luther or Calvin he should be no Heretique For it must be said that since the Definition of the Councell of Trent they who shall acknowledge either by their own study â—or report of those on whom they rely that the said Proposition or one which speaks the same thing is found in Luther and Calvin and we must adde Iansenius as indeed it is in him are oblig'd to say That the Proposition which they know to be in Luther Calvin and Jansenius is Hereticall and that they who obstinately defend it are Heretiques It is just here as in the Baptisme of Infants For 't is no matter of Faith but rather of humane Science or Knowledge that there are little Infants who receive Baptisme Yet that knowledge suppos'd it is matter of Faith to believe that they are justified and to believe the contrary is the Heresie of the Anabaptists We must therefore say by the same reason that seeing it is evident both by the Jansenists own confession above reported and by ocular inspection of the thing it self that the condemned Propositions meet with their sense in the Doctrine of Jansenius and that the same Doctrine may be understood by the expression of those Propositions it cannot be denyed but that the Maintainers of them in Jansenius's sense are Heretiques by the same principle by which they maintain that the Arians Nestorians Eutychians and Monothelites were such that is to say because they formally contradict the determination of the Church Yet is not that principle so absolutely necessary that a man cannot be an Heretique without declaring expresly that he contradicts what Faith teaches and the Church has determined ' Tiâ— well known that the ancient Heretiques did sometimes dissemble their Errours and play their parts as the Jansenists do now adayes when they say they condemne the Five Propositious in whatever Authour they are found All History is full of the like fictions and it was alwayes requisite to be sollicitous in discovering the â—ail of the Scorpion which lay hid under the mask of their counterfeit Confessions St. Jerom a Dial. coâ—tra Lâ—cif tells us that Arius made a shew of recanting and sign'd the Rule of Faith that had been made by the Council of Nice St. Gregory Nazianzen b Ep. ad Cler. 1 2. infoâ—ms us that Apollinaris did the like and that by ambiguous Propositions he surpriz'd Pope Damasus himself to whom he professed to submit as the Jansenists now do to the decisions of Pope Innocent The Letters of St. Leo c St. Leo. Ep. 12 15. to Flavianus tell us that Eutyches had recourse to â—leights and would have made Pope Leo himself believe that he acquiess'd in his determinations St. Augustino d Retract 41. 1 Con. Jul. c. 5. informs us that Pelagius deceiv'd the Council of Palestine and obtain'd the approbation of his Doctrine from the Bishops upon a false shew of a sincere subscription to the Propositions presented to him St. Augustine assures us further that he was himself so near being over-reach'd by two Letters he receiv'd from Pelagius and Celestius that he was upon the point of giving them his hand in signe of agreement The Ecclesiasticall History e Baron An. 629 633. observes the same deceptions from the Chiefs of the Monothelites Athanasius Patriarch of the Jacobites made the Emperour Heraclius believe he had submitted himself to the Council of Chalcedon and having referred him to Cyrus and Sergius who were of the saâ—e Faction with himself under colour of reducing all the Heretiques of the East to the Catholique Faith he insensibly engag'd that Emperour in Errour and made him Protector of the Monothelite Heresie Sergius wrought so cunningly with Pope Honorius that by appearances of submission and a good intention to defend the Catholique Faith he drew from him that approbation which gave occasion though not with sufficient reason to the suspiâ—ion men have since had of him viz. of Pope Honorius that he was a Favourer of those Heretiques Such were also the Heretiques of St. Bernards f Nescio qua arte singendi ita sua confundit vestigia callidissimum animal ut quà vel intret vel exeat haud facilè queat ab homine deprehendi Si fidem interroges nihil Christianius si conversationem nihil irreprehensibilius quae loquitur factis probat videas hominem in testimonium suae fidei frequentantem Ecclesiam honorare Presbyterbs offerre munus suum Confessionem facere Sacramentis communicare Quid fidelius Ib. Serm. 66. time who for that reason compar'd them to Foxes and applied to them those words of the Cantioles Capite nobis vulâ—es parvulas Take us those little foxes The Foxes are a subtle creature so industrious in their shifts and so strangely confounding their traces that 't is no easie matter to discover where they go And such also are Heretiques for the most part If you demand an account of their Belief there iâ— nothing sâ—emâ— more Christian If you examine their lives nothing more irreprehensible Nay they will prove many tiâ—â—es by their actions the profession they make of vertue They frequent the Churches they shew respect unto Church-men they come to the Sacraments Yet aftâ—r all they are Sheep but onely in appearance they are Foxes in subtlâ—ty and in maliâ—â— and cruelty Wolves Oves habitâ—s astu Vulpes actu â—rudâ—litate Lupiâ— If the Jansenists who pretend themselves devoted to the Holy â—ea and submissive to the Counâ—iâ— of â—râ—nt and the Constitution of Pope Innocent X. will behold themselves in this glasse of St. Bernard they will finde it a true one Iâ— conclude therefore against their Plea for avoiding the name of Heretiques to wit That they behave not themselves like the Ancient Heretiques and averrâ— that they therefore ought to be tâ—â—med Heretiques because they do all those things they practise all those â—leights which the Ancient Heretiques did one while contradicting the
Mercuries attest That the Doctrine censured by Sorbon is in many things the same with that of the reformed Churches Du Moulin dotes not when at Sedan he avowes the same uniformity of Doctrine Rousselet publishes it at Nismes Eustache at Montpelier and of the two famous Apostates L' Abadie and Le Masson who are now at Montauban the first confesses that to Calvinisme he passed through the gate of Jansenisme the second that he learn'd Jansenisme in Calvin long before Jansenius printed his Augustinus We have in our hands the Book he hath lately printed containing the Motives of his Apostasie which hapned the last year after he had preach'd the Lent forâ—going in the Diocâ—sse of Roven It is not necessary to dilate any more on this Subject there being so many printed Pieces which demonstrate the conformity of the Doctrine of Jansenius and â—alvin concerning Self-â—fficacious Grace to which the Jansenists have never been able to answer As to that which the Secretary addes near the end of his Letter of the compassion he has to see me forsaken of God I have three things to reply The first that since his spirit of jeaâ—ting and scurrility seems to have left him his Letters are very flat and he grows tedious and contemptible to those that read him The second that a Novendiall devotion at the Holy Thorne would be well employ'd to obtain of God the cure of his blindenesse The third that I conceive a particular confidence by seeing my self forsaken of God in the opinion of those who believe he has forsaken his Church and goes daily destroying it as the Jansenists do by adhering to the traditions of the deceased Abbot of St. Cyran If the fancy take him to make any reply let him not send his Writings any more to Osnabrâ—ck For it is but to make a toil of a pleasure Amsterdam Leiden and Geneva are much more commodiouâ— since in all those places he shall not onely have permission to print his Works but an Approbation to attend them After all The Jansâ—nists are Heretiques An ANSWER to the Seventeenth and Eighteenth Provinciall Letters and to another of an unknown Person to Father Annat which is inserted into the Second English Edition betwixt the Seaventeenth and Eighteenth Argument 1. THat the Author of the Provinciall Letters complains that he is called Heretique when at the same breath he vents Heresie 2. That all that he saith for his vindication from Heresie maketh him suspected of Heresie 3. That the Jesuites dependance on their Superiours which he objecteth is their security as his Independance is the Sâ—urce of â—hâ—s ruine 4. The Superiours of the Jesuites proceeding in Printing Books 5. An Answer to an Argument wherein it is said that the Jesuites take the Piety of their Adversaries for a pretense of calling them Heretiques 6. That it is a groundlesse accusation which reflects on the Pope and Synod of France to say the Jesuites procured the condemnation of Jansenius though nothing is or can be produced that ever they did in order to a false Information 7. Three other Calumnies against the Jesuites refuted 8. Ten Objections by which the Jansenists would prove themselves no Heretiques refuted and proved to be of no force at all In the refutation of the Fifth Objection the Texts of Jansenius are cited where he plainly teacheth all that is condemned in the Popes Bull as his Doctrine 9. The Jansenists severall Histories and passages of the Fathers and Councells shewed to â—e impertinent and to argue him to be no good Subject of the Church 10. His Hypocriticall Piety to Jansenius his memory and his false asserting the matter to be of no consequence whether the Propositions be in Jansenius or no. SIR HAving perused your Eighteenth Letter which here in England hath as well as the former no little Vogue among Protestants I thought sit to answer it to let the world see how senselesle a Piece it is For indeed I must â—ell you there is not one Reason in it which â—avours either of Divinity or of Philosophy or of common Sense But howsoever because it speaks against the Popes Bulls and rails at the Jesuites it is welcome to all but onely the poor remnant of Catholiques who with great Resentment seeing you to preâ—â—nd to the name of Catholique say of your Writings Filii Matris meae pugnavêrunt contra me The Sonnes of my Mother â—ight against me Had you writ a Consolatory Missive to us here in England you had done something worthy the name of Catholique and beseeming a good Subject of the most Christian King But to call your self a Catholique and write against the Authority of the Sâ—a Apostoâ—que for which we here suffer so much that we are even pointed at in thâ— Streets by the name of Papists is a thing that breedeth nothing but scandall and confusion in the House of God For this reason I count it my duty to let all the world know that your Letter is neither Catholique nor Rationall as having neither Faith nor Sense in it And to take your Arguments all in their full force and consuâ—e them totally I will rip up what you say in your Seventeenth Letter and your Friend in his to Father Annat for they all drive at the same mark I know Reverend Father Annat hath answered your Seventeenth Letter and in his Tract against the Complaint of the Jansenists hath â—n substance confuâ—ed the main points of the other two so that there would not be need of â—aying any thing more did not your Letters do speciall hurt here in England For all that you advance in favour of Jansenisme is looked upon here as equally availing for the defence of Protestant and Puritan and Anabaptist and Quaker and the other innumerable Sects into which our poor Nation is divided For this reason I presume Reverend Father Annat will give me leave to reassume what he hath said against the Seventeenth Letter and prosecute it to the end of the Eighteenth To begin then you enter upon your Seventeenth Letter with a Complaint that you are called Heretique and challenge all the world to shew where you have taught any thing Hereticall and yet which is a strange madnesse of yours at the same breath that you make this challenge you declare your self Heretique I need not then go back to your former Writings to â—ell you on what account that Tiâ—le is given you The whole subject of your Seventeenth and Eighteenth Letters makes the matter clear The Pope and whole Catholique Church hold the Jansenists Heretiques you hold the Jansenists are not Heretiques The Pope hath declared that the Five Propositions condemned in Innocent the Tenth's Bull are Hereticall in Jansenius his sense you say those Five Propositions are not Hereticall in Jansenius his senser And for this you are deservedly called Heretiques We Catholiques in England say with St. Hierome Epâ—st ad Damasum de Hypostafis nomine Siquis Cathedrae Petri jungitur meus est He that agreeth with the Chair
not a sufficient Disposition the Sacrament of Penance could be no longer Sacramentum mortuorum the Sacrament of the dead nor the power of Priests to speak properly the power of the Keys but onely a declarative power of the remission of siâ—s which is one of the secret Maximâ—s of the Jansenists This manner then of speaking cannot â—ffend any wise man nor is it more strange to say That the Contrition which prâ—cedes the Sacrament of Penance hinders it from producing its principall â—ffâ—ct obâ—â—at quò minùs sequatur effectus then to say That Contrition justifies the sinner and restores him life For 't is the same thing as if he should say the fiâ—st Physick which recovers a sick person hinders the second from restoring health and saving him from the danger out of which he is already happily delivered The Jansenist will wonder that Fagondez and Granado should dare to say That Contrition is not necessary in the point of death because if Attrition with the Sacrament were not sufficient at the hour of death it would follow that Attrition were not sufficient with the Sacrament But he speaks not truly These Authors do nâ—t say absolutely That Contrition is not necessary even at a mans death They say indeed with Monsiâ—ur Du Vall whom I cite to sweeten that gall which lies in hiâ— heart d Primus casus quando quis in evidenti periculo versatur conscius sibi est alicujus peccati mortalis si desint Confessarii tenetur concipere Contritionâ—m quae quidem â—ontinet vel virtualitèr vel formalitèr amoâ—em Dâ—i super omnia Subdit post alâ—â—tâ—m rationem Dixi Si non adsit copia Confessatii Quia si adsit cum sufficiat Attritio cum Sacramento Attritio autâ—m tantum exigat secundum multos displicentiam peccati prout reatuâ— damnationis aterâ—ae aut jacturam regni coelestis inducit non necessario exigit amorem Dâ—i super omnia Du Vallius Tract de Charitate q. 20. pag. 687. col 1. That Contrition is necessary at ones death if a man be in mortall sin and cannot have a Priest to confesse to But if a man can have one thâ—n Attrition being sufficient with the Sacrament and on the other side it being not necassary according to the opinion of very many that it should be grounded on other motives then the fear of pains or the losse of heaven it does not binde a man necessarily to produce an act of the Love of God by preferring â—im before all things I know well enough that Monsieur Gamasche is of a contrary opinion as well as Suarez Sanchez and Comitolus Jesuites and that he teaches with them That although Attrition be sufficient with the Sacrament neverthelesse a man is obliged at that definitive moment on which depends an Eternity to make his salvation certain by all means not onely necessary but possible and consequently to force ones self â—ervently to produce acts of sincere Contrition if it be onely sayes he e Gamachaus loco jam citato to arrive at a true Attrition which many times is onely imaginary in great sinners Yet if this Divine hath the knowledge of a Doctour to maintain his opinion he has not the rashnesse of a Jansenist to condemn that of others and contents himself to reason like a Schollar without jesting like a Buffoon to bring solid proofs without any Vizards or Impostures to oppose vigorously to defend himself skilfully yea and to conquer with a modesty but far from insulting with an insolency to hide the shame of his being overcome The Jansenist will think it strange to find Casuists that hold Attrition may be holy and sufficient for the Sacrament although it be not supernaturall He is a little too hot in his â—eal I am confident he would be more moderate had he but read Leander and Monsicur Gamascâ—e fâ—â— they would have taught him That it is not the opinion of those whom he thinks he fights against but of f Citantur pro hâ—c opinione Dominicus Soto Navarrus à Gamachaeo Tract de Poenitent Sacrament cap. 9. Citantur reliqut à Leandro Tom. 1. Tract 5. de Sacrament Poenit. Disp 1. â— 47. * Suaâ—ez disp 20. sect 2. num 8. Molina in Concordia â—isp 14. in fine Granados disp 3. num 4. Vasquâ—z q. 92. a. 2. de unico Ciâ—antur hi omnes alii plures á Leandro loco supâ—a citato Dominicus Soto of Navarr of Bona ina of Canus of Ledesma of Victoria of Caprcolus of Richardus of Cajâ—tan of Sylvester which * Suarez a Jâ—suit refutes which Vasquez a Jesuit disapproves which Father L' Amy a Jesuit condemns even in that very place which his Calumniatour alledges which Granado a Jesuit rejects which Molina a Jesuite judges not safe in Faith and in effect which does not come under the common approbation of Divines if it be not explicated of that Attrition which is naturall in its self and supernaturall in its principle and in its circumstances forasmuch as it proceeds from the movings of an interiour Grace aâ—d that it is accompanied with Hope with the fear of God and with Faith In fine the Jansenist will scarce be able to suffer that the Abbot of Boisic should call the obligation which he would lay on us even at this time to make an act of perfect Contrition as a disposition to the Sacrament of Penance a burthensome and difficult obligation I will entreat him to listen to an ancient Doctour of the Sorbon g Tartarctus Dâ—ctâ—r Parisiensis in â— dist â— quaest ult §. deinde Doctor I put the case sayes he that a man have committed ten sins and that some while after acknowledging his fault he should say I have sinned and should begin to detest his sins but with so little fervour that the detestation were not meritorious even in the least proportion but that he should have a regret though but a weak one for having so offended I ask in this case whether his sins be forgiven him in regard of that detestation And I answer No they are not â— because it is not in that degree of intention which God has ordained for that effect After this suppose this man meet a Priest and go to Confession then we must not say his sins are not forgiven him quia hoc esset nimis durum in side because to say so would be too hard in Faith and therefore I say his sins are pardoned because the power of the Sacrament and of the Keys do supply what is wanting in that interiour moving It is in the sense this Doctour speaks that the Abbot of Boisic has said That notwithstanding there is nothing more usefull nor more tending to Salvation then the practice of Contrition yet the act being one of the most difficult which charity can practice unum ex difficillimis quae Charitas praestare potest as Jansenius himself confesses it would be very h Jansen Tom. 3. lib. 5. Cap. 33.
but not in practice And if some few as you have observ'd teach that all things which are lawfull in speculation are also allowable in practice 't is not in that ill sense you ascribe unto them but in another clean contrary For they alwayes presuppose them separable from the circumstances that corrupt them insomuch that from the instant of their being inseparable from them it is impossible they should pass according to the universall Sentiment of all Doctors from the Speculative to the Practick Thâ—s does F. Escobar explain himself in the very place you quote and had you clearly delivered his meaning the most illiterate would soon have perceived your digressions o P. D' Escobar lib. 2. Theol. Moral Sect. 1. de Conscientiâ Problem 5. I hold sayes he the first opinion because if after I have foreseen the inconveniences arising from the practice I yet probably judge this practice to be allowable it is lawfull for me to make use of it I grant neverthelesse that all that is lawfull is not alwayes expedient by reason of the exteriour circumstances And moreover if the Prince or a Sovereign Court should forbid it by their Declarations or Ordinances then the opinion that should be found contrary would cease to be probable For example there are found some Propositions of Angelus Armilla and Sylvester which were probable before the Councell of Trent and yet since that Councell it is not lawfull to follow them in practice Wherefore when it is said that an opinion is not probable in practice I hold for my part that it is not probable in speculation neither because the inconveniences that occurre in the practice shew us the falshood of it Now Sir I pray does not F. Escobar reason well sometimes Had you argued so well as he should you not have passed from the Practice to the Speculation instead of passing as you do from the Speculation to the Practice And to speak clearly ought you not to have concluded from this Text that since the â—esuites esteem the opinion of Bannes Victoria and Monsieur Du Vall touching Homicide not to be probable in Practice it follows according to F. Escobar That it is not probable even in Speculation Let us then contract our discourse and to refure in few words the rest of your Impostures let us make use of these certain rules for discovery of their injustice It is false in the first place That whatsoâ—ver is approv'd by celebrious Authors is probable and safe in consâ—ience You take the words of Authours meerly to corrupt them When it is said that one celebrious Authour is sufficient to make an opinion probable and safe in Conscience 't is not to be understood that all he teaches is probable You are as far from the sense of this Proposition as Heaven if from Earth Cardinall Cajetan is a famous Authour and yet by a supream order they have cut oft from his writings divers decisions that were not maintainable The true sense of this Maxime Sir is that the probability of an opinion depends not so much on the multitude of Authours that teach it as on the strength of the reasons whereon it is grounded For were there but one sole Authour that asserted it yet in case the reasons he brought were solid and the opinion he establisht neither repugnant to Faith nor good manners his authority were sufficient to introduce it into the Schools and to give it credit among the Learned See what it is that has deceiv'd you You separated the authority of the Authour from the force of his reasons conformable to Faith and good manners and 't is no wonder if from a Maxime corrupted by ignorance or disguis'd by artifice you have deduc'd no better consequences It is consequently false Sir that the Doctrine of Probability makes the Jesuits the maintainers of all the errours the Casuists can commit seeing that to the contrary Probability excludes the errors that are repugnant to the rules of Faith and discipline of good manners It is false that this diversity of probable opinions is fatall to Religion This smells of Calvinisme nor can you averre such a falshood without offending the Pope who permits them the Universities which teach them and all wise men who follow them It is false that this very diversity of opinions provided they be probable is contrary to the spirit of St. Ignatius and his Order since it is not contrary to the spirit of the Church When he recommends to them uniformity of minde and doctrine he takes not from them the liberty of probable opinions but severely forbids them to embrace hereticall and dangerous opinions and were there any one among his Children that had embraced Jansenisme their Order could no more endure him then the sea can endure a dead body without thrusting it from its bosome and casting it on the sand It is false in fine that the doctrine of probable opinions is a mark of their remisnesse And when you say That there are many other Casuists that are grown remisse as well as they because with them they maintain probable opinions you do them more honour then you imagine For if all those that teach this Doctrine are with them and involved as you will have it in the same â—â—â—â—snesse you oppose your self to all Catholique Doctours and remain really aâ—one without force or support and indeed without all other defence then that of the Disciples of Luther and Calvin After all Sir I am glad that you acknowledge aâ— the end of your Letter the puâ—ity of their Instituâ—e the sanctity of their Founder and the wisedom of their first Generalls whom you seem to involve in the confusion of that pretended disorder of Probability when you say in your Fifth Letter That at their first appearance St. Augustine St. Jerome St. Ambrose and all the rest of the Fathers vanish'd out of sight as to Morality and that they were spread over the whole earth by the Doctrine of Probable Opinions which is the Source and Basis of all Irregularities You have by this prevented the reproach I should have cast upon you else where and the Jesuites ought to hold themselves satisfied as to that particular since their Order having spread it self over the whole earth under St. Ignatius and their first Generalls whom you exempt from blamâ— it is clear by your own confession either that he Doctrine of Probable Opininions is not the source of their Irregularities or that they wâ—re noâ— spread over the face of the earth by thaâ— Doctrine But I am sorry you did not at the same time observe thaâ— St Ignatius and Father Laines the two first Generalls of their Order had sucked in the Doctrine of Probability in the University of Paris which was then the most flourishing and purâ—st fountain of Morall Divinity and that they had transmitted it to their Children recommending unto them never to recede from the common opinions of the Schools to cast themselves upon dangerous novelties What will
you say Sir if I shew you that though you are a declar'd enemy to the Doctrine of Probable Opinions yet you are oblig'd in despite of your aversion to approve what you condemn and to bear at the same time two so different Titles as Accuser of what you approve and Approver of what you accuse For either you believe that among the questions of Morality there are Opinions Probable on either part or you do not believe it if you believe it you are an adherent to Probability if you disbelieve it you go against common sense For if it be true as the Philosopher sayes That in no Science there is more of Probability and lesse of evidence then in Morality is it not absurd to expect to finde in it what is not there I should as easily say you have found the evidence of the truth and falshood of all things and that in case we hearken to Port Royall we shall have nothing but Articles of Faith in Speculative Divinity Canons and indubitable Rules in Morality infallible Aphorismes in Physick Demonstrations in Phylosophy Questions of Right and Fact clearer then the Sun in the science of the Laws and that you will banish out of the world all Probability which in your judgement is the Source of all Irregularities Pardon me if I tell you it is more then probable that you either deceive the world or your self if you be in that errour Moreover presupposing that you must needs passe for ridiculous unlesse you admit of Probable Opinions in Morality either you hold that of two Probable Opinions we must alwayes follow the securest or you hold it not If you judge that men are not alwayes bound to prefer the safest you approve what you have condemned But if you affirm the contrary that men are ever obliged to prefer the more secure then the lesse safe opinion will remain probable onely in Speculation and will never be probable in Practice Thus of a severe Censurer behold your self become an Approver of that distinction which the Vniversity say you branded with the note of ridiculous Bâ—hold your self guilty of all the disorders it is cause of Behold your self a Complice of that fatall secret of the Politiques of the Jesuites a Voucher of all their Opinions responsable for their corrupt Maximes a Pagan with Lessius in what concerns Homicide a Pagan with Vasquez in what regards Alms a Pagan with Tannerus in what relates to Simony a Pagan with F. Desbois whom you make Authour of a Doctrine he never taught and charge with a Chymericall offence In fine a Pagan with all the Jesuites in all that has relation to the Doctrine of manners I pray God Sir you may be such a one as they and I believe I cannot wish you a greater good for all the ill will you bear them then that of a perfect confoâ—mity of Heart and Sentiment with them which may render you submissive unto the Church like them obedient to the decisions of Popes and Bishops like them zealous to impugn the pernicious Doctrine of Heretiques like them and finally modest and discreet like them not rashly to condemn the Probable Doctrine of all Catholique Divines An ANSWER to the JANSENISTS Fourteenth Letter Argument 1. THat the Jansenist is much out of his element when he comes to be serious 2. His Impostures against the Casuists Opinions in point of defence of ones Goods and Honour are meer Reveries 3. He condemneth all to the Devil that think not with him and so no School escapeth his Curse 4. Some of the Saints must be pulled out of Heaven at this mans Verdict 5. The Jâ—nsenists are no fit Judges of the Doctrine of Killing who teach that it is â—awfull to kill ones self and that when the Interiour Spirit moveth one may and must kill his Neighbour though the Exteriour Law forbid it 6. Other Maximes of the Jansenists are set down which they teaching are unfit to câ—nsure others 7. His falsifyings of Lessins Layman Molina Reginaldus c. are again taken notice of 8. Port-Royall complaineth of the Jansenist for his loose Divinity and his Answer to them solveth all his own difficulties 9. That the Casuists favour not Crimes when they teach it lawfull to kill in the just defence of Goods or Honour but the Jansenists favour Thieves and insolent Fellows when they say that the Innocent may not defend their Goods and Honor against them for fear of killing 10. The Jansenists challenge to shew any one that alloweth that one may kill in defence of Goods and Honor answered and many Authorities produced whereof none are Jesuites but all conspire with Jesuites in their Maximes and none with the Jansenist 11. That all which he saith of the Form of Pleading signifieth nothing to the purpose since a Thief in a wood cannot be proceeded with in that manner SIR I Perceive a change in your manner of writing but can discover no amendment you are alwayes in extreams and having for a long time plaid the Scoffer you will all on a sudden act the part of a Doctour You have reason to renounce that Title since it becomes you so ill and if you proceed with so pittifull a grace they will be so far from receiving you in Sorbon that I know not whether people will â—ndure you in the streets One may easily see you are not in your element when you endeavour to be serious you appear too surly and musing your dreams are all offensive like those of a sick man and your talking of nothing but Murthers Homicide and Blood a Thus a great Bishop writ to Monsieur de Sâ— Cyran whose disposition he was acquainted with His Letter is among the Records of the Abbots Triall to be seen in Clermont Colledge I speak this Dear Brother to draw you a little out of your melanchloy humour which I read in your Letters and which I believe you ought to resist with a most particular care to the end you may overcome it before it be too deeply rooted If the Abbot of Sr. Cyran would have followed this good counsell which a great Prelate thought himself bound to give him at the time when he was beginning to form your Sect he had never instill'd into you such deadly Sentiments against the Casuists and if you would follow it your self you would presently expunge out of your minde all those sinister impressions you havâ— receiv'd against them Those that distemper you touching the point of Homicide are very stâ—ange the convulsions they cause in you shew that your disease is dangerous and requires a speedy help You seem as if you were beset with Sprights and that you take all Divines for Furies b Letter 14. Their Maximes say you are so horrid that it were to be wished they had never come forth of Hell and that the Devil who was the first Authour of them had never found out men so far devoted to his orders as to publish them among Christians See what wicked People
out in such Disputes some words escape their mouth not so well consorted as might have been This is all you bring us from those remote Conntreys which you display magnificently making them serve to fill up the pages of your Letter What do you conclude from thence Therefore the Five Propositions condemn'd by the Pope are not to be found in Jansenius as he declares they are in an q The Popes Brief to the Bishops of France expresse Brief How weakly is this argued Therefore those very Propositions are not Scandalous Hereticall and Temerarious as the Pope asserts them to be in his Bulls How frivolous is this Therefore Monsieur Arnauld's second Letter which protests they are not in the Lord d' Ipre's Book has not been censured How ridiculous is that Therefore it is not an Heresie condemned by the Pope to say with Monsiâ—ur Arnauld in his preface that St. Peter and St. Paul are the two Heads of the Church which make but one How irrationall is this Therefore the Abbot of St. Cyran sayes not in one of his Letters That he professes to know nothing but what the Church has taught him twelve hundred years ago that he had known all Ages and spoken with all the great Successours of the Apostles Therefore Janseniâ—s promises not that Abbot to maintain his Nephew Barcos with Colledge Moneys he had in his hands so as no man in the world should discover it in the Accounts he was to render Therefore he writes not to the same Abbot r The Originall of these Letters are in Clermont Colledge That God has taken away two Ecclesiastiques within a few Dayes to cast a Canonry into his hands and that he is already proffer'd for it six hundred Florins together with a Beneâ—ice Therefore Mother Agnes of St. Paul Abbess of Port-Royall sayes not in writing to the Abbot of St. Cyran That there are some of her Religious who have not been at Confession for the space of fifteen Moneths and that this were enough to astonish a Confessour who requires onely words and not dispositions By what Laws of Logick can you reason in this sort without exposing your self to the laughter even of the meanly learned The Jesuites have no no need to impose upon you false Heresies you have publish'd but too many real ones They do not falsifie your Books that so they may finde them stuft with errours in Doctrine and Morality they have mark'd you the place the page your very words they alter not the Letters of Jansenius and the Abbot of St. Cyranâ— they have the Originalls in their Archives of Clermont Colledge they conceal them not they shew them to all the world You have sent thither and have had a more faithfull relation then you desired what have you to say in answer what have you answered hitherto Certainly Sir you were never more in the right thâ—n whâ—n you protested you would onely answer en passant as passing by For it is true you very dexterously passe by all the accusations brought against you and take no notice of them It is not so as to the aspersions you cast upon the Jesuites They answer clearly they dissolve your intâ—icate ambiguities they unvail your Impostures they dissipate your illusions they plainly convince you of ignorance and falsity The whole world sufficiently perceives it They know wherefore you treat the Kings Confessour so unworthily why you worry Vasquez Suarez Molina Lessiâ—â— and so many famous Divines whose radiant lustre dazles your eyes they know why it is you so violently attaque one while the whole Body another while particular men as F. Danjou and F. Crasset without imputing to them other crime then having preach'd against Jansenisme which is at this day so infamous and having clear'd certain Persons who suspected themselves tax'd and made great complaints thereof This is it that angers you this is the reall cause of the strange animosity you expresse 'T is not your zeal for the Discipline that makes you scatter so many calumnies in Paris 'T is the grief you feel to see your self condemn'd at Rome the very place where you should present your grievances were they reasonable that has held you these six moneths in perpetuall extravagances Return then Sir to the point of our difference let us resume the subject of our Dispute I will not oblige you to justifie the Doctrine of Jansenius that were to require an impossibility but it is easie for you nay advantagious sincerely to condemn it by retracting the Heresies you have advanced in your four first Letters and which Monsiuer de Marande s Mounsieur de Marande Counsellour of State in a Book intituled Considerations upon a Libell of Port Royall p. 82. has impugn'd with such eloquence and strength of judgement as that generous Defender of Grace has shewn in all his Works against Arnauld which are unanswerable This is the subject of my wishes the publique hope the interest of the Church and the answer I resolve henceforth to make to all your obloquies for leaving to you that fair Apology of Port-Royall menâ—irâ—s impudentissimè I will not otherwise defend my self in the future then by remonstrating your errour and bidding you at every Maxime I refute Be no longer a Jansenist An ANSWER to the JANSENISTS Complaint of being called Heretiques By Father Francis Annat Argument 1. THat the â—ansenists are Heretiques because they maintain the Five Propositions in the sense of Jansenius which the Pope hath condemned and declared Hereticall 2. The â—ansenists vain distinction of Matters of Fact and of Faith seeing they were agreed in the Matter of Fact long since as appeareth by severall Confessions of theirs 3. A Parallell of Pope Celestins commending St. Augustins Doctrine and Pope Innocent the Tenth his condemning Jansenius his Doctrine 4. The Five condemned Propositions with the expressions of Jansenius conformable to every one of them 5. The great stubbornnesse of the Jansenists denying what is ocularly evident and what they themselves have confessed 6. The Jansenists as truly Heretiques as the Arians Nestorians c. 7. It is enough to know that the Pope and Church hath condemned Jansenius his Doctrine for to be obliged to condemn it and call them Heretiques who maintain it without knowing what the particular sense of Jansenius is as to condemn Mahomets Doctrine 't is enough to know that he hath taught Doctrine renounced by all Christians 8. It is evident that the Propositions are in Jansenius and it is of Faith that they are condemned in his sense 9. The Jansenists false Submission to the Bull of Pope Innocent like the fraudulent Submissions of Ancient Heretiques 10. The Jansenists Miracles in reuniting the the Love of God with Hatred of their Neighbour of Justice with Calumny of Sincerity with Falsity of the Doctrine of Christ with War against the Church of Christ I Have newly receiv'd the Complaint of a Jansenist who believes I am much to blame for calling those of his Sect
this be not true let them give us the lie It is a Complement familiar enough with the Jansenists 'T is easily met with among their civilities even when they have more reason to take it to themselves then give it to others When therefore we check their stubbornnesse for not avowing the Five Propositions to be Hereticall explain'd in Jansenius's Sense or the Doctrine of Jansenius to be Hereticall so far as it is conâ—prized in the Five Propositions let them give us the lye by avowing the contrary and we shall soon be agreed promising to call them Heretiques no more on that account so long as they persevere in that confession But â—if they refuse it as they have done hitherto they must not take it amisse that men call them by their name that is to say Heretiques Now by this whole discourse it appears that their argument who complain of being termed Heretiques is retorted on themselves and serves for nothing but to evidence their confusion They make an Induction from the Arians Nestorians Eutychians and Menâ—thelites who have been acknowledg'd as Heretiques for not renouncing Propositions condemned by the Church but defending them notwithstanding that condemation and they would perswade us they proceed not like those men for that they sincerely condemn the Propositions condemned by the Pope and consequently ought not to be accounted Heretiques like those But by the precedent discourse it appears that the Jansenists act the same part that those Heretiques did For the Pope condemn'd the Five Propositions as Opinions of Jansenius and as containing the Sense and Doctrine of Iansenius and affirm'd them in that Sense to be Hereticall But the Jansenists to this day defend them in that sense and stoutly deny them to be Hereticall in that sense Therefore the Jansenists are Heretiques as were the Arians Nestorians Eutychians Monothelites And 't is impossible they should clear themselves till they deal candidly and confesse what is daily expected from them that the Doctrine of Iansenius is Hereticall But if they run back to their old song that they know not what the Doctrine of Iansenius is we have already answered that the Iansenian Doctours know it by their own study that they have avow'd it that they cannot be ignorant of it that it is ocularly made manifest to all that can but understand what they read that this Doctrine is expressed in the Five Propositions And for such as cannot read or are not able to understand what they read and yet obstinately follow that Belief they are Heretiques in regard that being oblig'd by the conscience of their incapacity and want of Schollership to refer themselves to the judgement of the ablest Divines they prefer the Opinion of three or four Doctors of Port-Royall before the judgement of the Pope and Church of Rome of the Bishops of France of Sorbon and all other Universities and in a word of the whole Church for that must needs be attributed to the whole Church which is received by a part incomparably greater then that which contradicts it nay which alone makes the whole Church by excommunicating and cutting off the part resisting So that the Leaders are Heretiques and Heresiaâ—ks like Arius Nestorius Eutyches Cyrus Sergius And their Followers are Heretiques like the Arians Nestorians Eutychians and Monâ—thelite people I adde that to be an Heretique it is not neâ—essary to be instructed in particular in all the points contained in the false Doctine which Heretiques follow A man that had seen Saint Paul do miracles and heard of the Sanctity of his life might not he have been inspir'd of God to produce an act of Faith and to believe the Doctrine of Christianity to be true which St. Paul preached though he neither understood the language of St. Paul noâ— knew in particular what the Doctrine of Christianity contained In like manner as he who rejecting the inspiration should condemn the same Doctrine and believe it to be â—alse could not be excus'd from committing a sin of Infidelity or against Faith A Christian that knows no more of the Doctrine of Mahomet but that it is abhor'd by all the Faithfull may he not make an act of Faâ—â—h cooperating with God's inspirations to disapprove that Doctrine without knowing distinetly any one article or point thereof And in case some one upon light conjâ—ctures should obstinately say though but in generall that the Doctrine of Mahomet were not to be rejected would it not be an act of Heresie in him or something worse And what does the Councell of Trent bid us do when it requires all Christians to say Haereses quascunque ab Ecclesiâ damnatas rejectas anathematizatas ego pariter damno rejicio Anathematizo All Heresies whatsoever condemned rejected and anathematized by the Church I do also condemn reject and Anathematizo Is it not a professing of our Faith by renouncing of Heresies in generall without knowing in particular what they are but conâ—enting our selves to understand that they are condemn'd by the Church Could not the Councell if it had pleased have named â—he Heresie of Wicliff of Luther of Calvin c. as the ancient Councels â—sometimes named other Heresiarks viz. Dioscorus Nestorius c in their Anathematismes when they professed the Catholique Faith And had the Councell named them would it have been necessary to know what those Heresies contained Since therefore it is an act of Faith to reject Heresies in general when the Church proposes in generall that it ought to be done why shall we sâ—ruple to affirm that it is also an act against Faith and an Heresie to contradict her therein Wherefore seeing an Authority sufficient to oblige a man that acts rationally such as is the authority of the Pope Bishops and Doctours proposes the Doctrine of Iansenius as a Doctrine containing errours and condemned under the notion of Heresie though we knew no more of it then this yet that alone ought to suffice for believing in generall that Iansenius's Doctrine contains errors contrary to the Catholique Faith and consequently it sufficeth for the calling of those people Heretiques who obstinately defend it and contradict the Declarution of the Church without further need of a particular information of those errours I know 't is no matter of Faith to believe that a man call'd Iansenius was ever in the world that he was a Bishop and writ a Book intituled Augustinus and that he treats in that Book of Questions of Grace Predestination and Free-will but upposing the experimental certain and indubitable knowledge men have thereof I maintain that it is a matter of Faith to believe that the Doctrine which is known to have been treated by that man in that Book and upon that Subject is in some points Hereticall and consequently that this cannot be contradicted but by an Heretique Like as it was not an act of Faith when St. Paul preached to believe that he was a man and that he preached and spake of Iesus Christ but it was an act