that is of asking an ill question he should have known before he begun to chide that if Filiucius have discoursed this matter he did it following b St. Antonin part 2 tit 6. cap. 2. fol. 6. St. Antonine on whose back this reproach will first fall following c Sylvester verbo Jejunium Sylvester Master of the Sacred Palace whose Summe has been both renewed and enlarged by the command of two great Popes following Cajetan and Medina d Cajetan in 1 2. q. 77. A. 7. ad tertium Medina in Summâ— declar 3. pracepti fol. 39. illustrious Interpreters of St. Thomas with e Sancius Disp Select disp 54. num 2. p. 535. verbis iisdem quibus Filiucius Sancius and many other famous f Angelus Tabiena in verbo missa fol. 45. Navar. c. 21. n. 334. 45 c. 12 n. 39. 42. 55. Authours who are no Jesuites yet have thought the Spirituall Physicians of our Souls ought not to be ignorant of the nature of these crimes no more then the Physicians of our bodies of the most shamefull diseases But to publish such questions in a vulgar language to make them the subject of mirth to so we them amongst the people and expose them even to the eyes of Women I cannot but say 't is an Action deserves punishment and which this Writer could never have committed but by following one of the greatest Enemies of the Church and one of the most improved Scoffâ—rs France ever had in it p. 343. of the Romane Traditions I do not much wonder that it is generally believed the Author of those Letters spent all his life in writing Romances For 't were impossible any person of honour should take that matter to make it a subject for Railleries As for the second accusation of giving an ill answer the teeth of this hungry Detractor finding no hold on the doctrine of Filiucius he cuts and tears the Text and after having pulled off this shred He who over-wearies himself about any thing for example in satissying a Wench is he obliged to fast By no means But put the case he have so over-wearied himself on purpose to be dispensed from fasting is he yet obliged to fast Though he should have had such a formall design yet were be not obliged to fast He gapes out with an astonishment as maliclous as 't is ridiculous What is it not a Sin not to fast when a man can do it And is it lawfull to hunt out the occasions of sinning Letter 5. pag. 90. as if thu Father excused a Sinner for not fasting when he is able and obliged Nay and that he should permit him to hunt with a formall design the occasions of sinning Where is the shame and conscience of this Calumniatour Compare a little this reproach with the Authors true answer and see how strangely he corrupts his words g Objicitur an qui malo fine laboraret ut ad aliquem occidendum vel ad insequendam amicam vel quid simile teneretur ad jejunium Respondeo talem quidem peccaturum ex malo sine at secut â defatigatione excusaretur à jejunio Medina Inst c. 14. sect 10. Nisi sierct in fraudem secundam aliquos sed melius alii culpam quidem esse in apponendâ causá fractionis jejunii at eâ positâ excusari à jejunio Filiucius tract 27. p. 2. depraecept jejunii c. 6. n. 123. One objects sayes he a man that should over-weary himself about any wicked action such as were killing of an enemy or pursuing a Wench or such like should he be obliged to fast I answer with Medina Institut cap. 14. sect 10. That such a man should sin by reason of that wicked action which he proposes to commit but being over-wearied he should be dispensed from fasting unlesse according to some Authors that he so over-wearies himself on purpose to be exempt from fasting But yet there are others that speak better that he should certainly sin in putting himself on purpose into a condition which exempts him from fasting but being once in it he is no more obliged to fast What man of understanding can finde any thing to say against this decision sustained by the Authorities of St h Propter culpam quamvis sit infirmus durante infirmitate non tenetur jejunare St. Antonin 2. part tom 6. c. 2. sol 6. n. I. Antonin of i Jejunium infirmos non obligat five sint infirmi ex suâ culpâ sive non Medina in I 2. q. 77. A. 4. Medina of k Licet infirmo ex sua culpa durante infirmitate non jejunarc Sylvester verbo Jejunium Sylvester and of so many other Authors Who can be so ignorant as to think a man that is thrust through the body is obliged to fast because he fin'd in sighting a Duell Who can be so impudent as to dare to accuse a Confessour that should dispense with such a man from fasting of favouring Sinners and permitting them to break those Fasts which they were able to keep yea and even to seek the occasions of sinning None but a Jansenist is capable of committing so unworthy an Imposture An Advertisement to the Jansenists 'T is a shame you should have no other Writer to oppose to Divines but a Scribler of Letters and some prophane Heads who like him are neither Doctors Priests nor Ecclesiastiques Letter 8. Who would believe such people understand so much as what a Fast were And yet these are your Casuists these are the Authors you have pickt out to reform the Morall Is it not a shame you should with so much injustice reproach the Jesuites the mitigating of Fasts that are your selves rather bound to correct what with so much scandall you have taught That amongst all the exteriour parts of Ancient Penance you retain scarce any but the depriving men of the Holy Communion of the Body of the Son of God which according to Holy Fathers is the most important part because it represents the privation of Beatitude and is the most facil according to humane nature all the world being capable of it See the Preface to the Book of Frequent Communion page 19. Do you know your own Doctrine Is not that the Fasting and the Abstinence of the Jansenists Have you not assured us there are some souls amongst you so sensibly touched by the movings of Grace and the Spirit of Penance that they would think themselves happy in being able to witnesse to God their regret and sorrow for having offended him by deferring their Communion to the very end of their dayes In the same Preface pag. 35 36 This is your Morall of the new Mode 'T is thus you reestablish the Discipline of the Church Oh that it were but lawfull to keep this guide that were very commodious indeed to use your own words I mean for those full and fat Sinners well enough known to your Casuist But I leave you all these jeastings it is fit to be more grave
AN ANSWER TO THE Provinciall Letters Published by the JANSENISTS Under the Name of Lewis Montalt Against the Doctrine of the JESUITS And School-Divines Made by some Fathers of the Society in FRANCE There is set before the Answers in this Edition The History of Jansenisme and at the end A conclusion of the Work where the English Additionalls are shewed to deserve no Answer Also an Appendix shewing the same of the Book called A further Discovery of Jesuitisme Printed at Paris in the Year 1659. The PREFACE to the READER A French man not long since under the counterfeit Name of Lewis Montalt printed Satyricall Libells which he called Provinciall Letters His main drift was to establish the Heresie of Jansenius that is that Heresie which denieth Christ to be the Redeemer of all men and among other Enormities teacheth that God commandeth things that are impossible not onely to Sinners but even to the Just This I say was his main drift for this was the occasion of his writing with this his first Letters begin in this he câ—iefly labours and with this his last Letters end Yet to cloak this foul design with a pleasing out-side he often makes Profession of sincere Faith and of great Reverence to the Sea Apostolique and condemneth verbally the Five Propositions of Jansenius censured by the Church as Hereticall Yet this he doth so as still to excuse Jansenius his Doctrine and the Jansenists from Heresie He would be thought to drive at nothing but the old pretence of Innovatours a Reform in correcting abuses and errours crept into Divinity-Schools especially among the Jesuites and by their means into the Church of Christ All this he doth with Raillery and Merriment The unwary vulgar glad to make merry at any mans cost sported with his Letters not marking that whilest they were invited to make a jeast of Charity it was that they might lose their Faith in earnest But the Learned and all those who with a sober judgement could ponder things right were struck with a horrour at these scandalous Libells and fearing the sad events which these prophane Railleries did bode thought themselves obliged in conscience to suppresse them For this reason these Letters were forbid to be printed in Paris and the Parliament of Aix in Provence commanded the Seventeen first Letters for the Eighteenth was not then come out to be publiquely burnt by the Hang-man the 9. of February in the year 1657. On the 13. of July in the same year the Archbishop of Machelen Primate of the Low-Countreys to secure his Subjects gave his Approbation to the Answers of the Provinciall Letters and a Moneth after to wit on the 13. of August the Vicar Generall of Liege did as much And on the 6. of September then next ensuing the universall Pastour of the Church Pope Alexander the Seventh now sitting condemned all the Eighteen Provinciall Letters under the Penalties specified in the Councell of Trent and the Index of Forbidden Books These infamous Letters then branded with the ignominy of so many Censures and banisht all Catholique Countreys came for their refuge into England And they found a Translatour who either for his hatred to the Catholique Church or private spleen to the Jesuites or for love of Jansenisme or for desire of gain for nothing sells better then a Libell set them out in an English dresse And that they might the better please those ears which itch to hear something against the Jesuites he baptized them by a new name of the Mystery of Jesuitisme it being common to Fugitives that are forced to flye their Countrey to change their name And the good Translatour presumed so much of his own Work that in the Preface to his first Edition he could not hold from prophesying in his own praises and telling us what a strange Metamorphosis there would follow in the world upon reading these Letters done by him into English For speaking of his Book he saith It must needs work a strange alteration in mankinde What Alteration This. The Jesuites hitherto by all men held in esteem for Learning and Vertue if we believe this Translatours Poeticall Prophesie will be looked on hereafter as the most abominable and despicable thing in the world Surely this man taketh the Jesuites for an Army of Philistims which he is to conquer with the Jaw-bone of an Asse But Good Mr. Translatour do you indeed think as you say The world hath thought the Jesuites men of some worth The Wisest of our Age have given them commendation they have had learned Adversaries both Protestants and Catholiques who opposed them so as not to despise them Their Industry hath travelled through all Sciences as well as their Charity through all Nations Their Books are honoured in all Libraries and their Persons reverenced in all the Countreys Cities and Towns where Catholick Religion is in esteem Must all the world now change their judgement and must they that have hitherto had a good repute be looked on hereafter as the most abominable and despicable thing in the world But Why How by What Means must this strange Alteration be wrought in Mankinde let 's hear Quid dignum tanto scret hic promissor hiatu The reason is because a French man whose Letters this Translatour hath done into English saith so But who was that French man A man that by his own confession is no Church-man no Priest no Doctour no Protestant no Catholique A man of whom all the good that 's known is that he can write a Libell well and challenge others boldly without ever heeding whether what he saith be true or false Catholique or Heterodox sense or non-sense A man that 's ashamed of nothing but of himself for in all his daring Propositions he dareth not say who he is in all his desperate adventures he will not venture to shew his face And shall such a man as this work that strange Alteration in Mankinde Shall a Libell be able to sway the judgement of the Wise and ballance all that the Light of Reason can dictate to the contrary The Catholique Church is full of men of all ranks and conditions Rich and Poor Noble and Ignoble Religious and Secular Souldiers and Gown-men who from their childhood to the severall ages they are now in have been familiarly acquainted with the Society and had the first Tinctures of Learning and Vertue under them must they now all change their judgements and hereafter count the Society the most despicable and most abominable thing in the world because a French Libell turn'd into English speaketh them to be quite contrary to what the world knoweth them and seeth them to be Ad populum phaleras The world as old as it is is not yet come to so doting an age as to think they must rather believe an infamous Libell then their own eyes their own reason their own long experience The effect sheweth what spirit animated the Translatour in this Enthusiasme 'T is two years since the Book hath been out
Consciences When you over-looked the Christian and Spirituall Letters of the Abbot of St. Cyran you ought for the honour of your Sect to have reformed that Complement you make him write to a certain Nun. y See the Christian and Spirituall Letters wâ—iâ—h Monsieur D' Andilly published under the name of the Abbot of St. Cyran which are far more polisht then those which are kept in Cleâ—mâ—nt Colledge written by the Abbots own hand as you may easily judge by what follows I am now more then ever assured of your great love to God and 't is that which redoubles mine to you rendring me as much yours as I am his who never shares any thing but gives all he loves as I give all my whole heart to you Letter 49. You will confesse these words might have been left out and that they are not very necessary to Salvâ—tion It is not at all necessary in being Christianly charitable to be more transported then those who fall into rage into drunkennesse and into a passion of sensuall love Those are the expressions of that great Abbot of St. Cyran writing to Monsieur D' Andilly z This is the first Letter of those which are kept in Clermont Colledge written by tho Abbot of St. Cyran to Monsieur D' Andilly the 25. of Sept. 1620. A man must be passionate as we are for that invisible beauty sayes he before he be able to speak or have the least knowledge of it This Love therefore is interdicted your Court because they never heard That that passion which troubles and stifles their wits illuminates ours and that as in Religious Orders which are nothing but certain Fraternities of men living and dying together perfection consists in Charity even as 't was onely a mutuall affection which bound together that famous Squadron of Greeks and rendred them invincible The knowledge of the things of God springs up onely out of the Love we have of him All the wits on earth how sharp and knowing soever they be can never understand any thing in our Caball unless they be first initiated into those Mysteries which as * Orgies were the Sacifices of Bacchus where the Heathens did run about like mad men and tear and cut themselves Holy Orgies render their spirits more transported one towards another like those who fall into madnesse into drunkennesse and into the passion of carnall Love Three faults by which our Master in his Books illustrates that unspeakable perfection those have who unite or make themselves one with him by a certain amorous Devotion which has different movings worthily illustrated by those of the Sun which have an uniformity in their disformity which has something looking like spots which we may exemplisie by those we see in the body of the Moon which has disorders like those of the four seasons which are the same in their variety of which motions the violent which are those of Winter introduce again the beauty of the Spring which is a Sally of my pen you ought to welcome In fine it is not necessary to take God and Monsieur D' Andilly for one and the same thing as that same Abbot did and to think ones self happy in the union of these two nor is it necessary that the passion one has for an illustâ—ious Solitary Person of Port Royall should be alwayes in an eminent height from whence there is no possible descent Nor is it necessary to salvation to say That God loveth that person by us with an infinite love which we cannot explicate but by Letters as strangely placed as the Characters of the Sibylls and as hard to understand as Hebrew which the first Hebrews never learnt but by Cabal This admirable Love belongs onely to the Heads of your Sect. A man must be of your Cabal to be perfect in it I am confident there are very few Wits can write a Language so high as is that which himself admires in one of his Letters very carefully kept in Clermont Colledge Hearken a little how he speaks of that Love which flames in his Breast for he deserves that all the World should understand him * Saint Cyran's mad Raptures in expressing himself to his Neighbour Monsieur D' Andilly Me thinks sayes he on one side that the Characters of Friendship are as estimable as Letters and on the other side having been surprized about eleven a clock by him for whom I write and having neither a good Pen nor good Ink which are two wants into which I often fall I had then a certain inability to write better which is more excusable between two Friends then in any other thing not bounded by the simple will as true Love is which laughs at those powers and effects of which other dignities boast and finding my self bound by that powerfull Language which your Letter speaks it is no strange thing if being desirous to reform you in your stile and rank you with my own that is with that of the enamoured of God who onely Contemplate and Act without speaking I am become as obscure in the expression of Conceptions as in Letters For it was not my pen which was the instrument of my haste so much as the ardent desire I had which made me hasten more then either the time or my hand to tell you that I did not take your vulgar and common fashion of speaking although it was extreamly well deduced by which you engage your self to me in occasions for my Friend without remembring you that that which I have got on you through your voluntary donation to prevent all time and all occasions and all the power which you could ever acquire and rendâ—ing my self as at the very point of a Temporal Eâ—ernity whâ—re our friendship did begin the Master of the ground gave me a right to all the fruit and because it is impossible while I write to you that I should not feel a burning fire in my Spirits which elevates me and maketh me soar very high I have taken occasion from thence to begin a Discourse which I admire in its root and which you have had cause to contemn in its branches and leaves for the little grace I gave those words I made use of to expresse it which gave me the knowledge that I never before had of the admirable Secrets of our Master the which not being able but imprudently to tell to any other but your self and not being able to make them come out of that my Spirit but with the same precipitation of the Spirit of God which compells me violently to tell you them think whether you had rather I should lose them by writing them slowly or dictating them to a Servant who dishonours them and cooleth them with a greater certainty then if I should cast them as informed seeds falling from heaven upon your Spirit by Letters as ill ranged as were those of the Sibyls when they writ in their fury the Oracles of the Gods z 'T is
neither Doctour Priest nor Ecclesâ—â—stique Wherefore is it that of all the Casuists quoted by Du Moulin touching the Opinions you impâ—gn with him as Navarr St. Antonine and St. Thomas you onely attaque the Jesuits and with what artifice suppressing the names of those do you disguise falsifie and corrupt their Doctrine so as no man can know it to be theirs These are the Crimes you had been charged with before the last Answer of the Jesuits containing your Impostures and which without doubt you would never have dissembled but that you found it impossible to make any passable reply to it Wherefore Sir I take your silence for a forced avowment of the truth of those Accusations and declare that I shall henceforth look upon you as no other then one of Calvins Disciples blasted by the censure of the Pope as a Detractour condemned by the Sentence of Parliament and as a Scoffer decryed in the judgement of all wise men 'T is true Sir you glory in this last Title and employ the greatest part of your Letter in setting forth the praise of Raillery insomuch that you will needs perswade us that the Saints were Scoffers like your self and that God acted the part of a Derider from the beginning of the world and continues yet every day to do so in the moment which is most dreadfull to Sinners viz. that of Death But Sir to speak no more then the truth you abuse the Scripture with great boldnesse and much contemn the judgement of your Readers since you dare affirm that you scoff not in your Letters but by the example of the greatest Saints nay of God himself What Sir think you men obliged to believe you upon your bare word Can you fancy that having invented a thousand falsities publisht a thousand calumnies falsisied a thousand passages to finde matter for your prophane derisions men should hold you for a Saint and that your scandalous Letters which are but the scraps of expiring Calvinisme should passe for Copies whereof you glory to have found the Originall in God himself Tell me Sir whether you believe that God to mock the Casuists at the point of death will like you laugh at their names and whether at the sound of these that follow b Letter 5. Villalobes Koninck Llamas Akokier Dealkoser Dellacruz Veracruz Vgolin Tambourin c. whose clashing sillables are so apt to surprize and move such wise men as your self to laughter whether I say he will ask with amazement If all these men be Christians Will he make an affected scrutiny into the contract Mohatra the four living creatures of Escobar the story of John D' Alba and a thousand other Scurrilities wherewith you have stuffed the censure of so many Divines who doubtlesse deserve to be treated with more modesty by a secular person Will he jear at Potentia proxima at sufficient Grace at the Fulminations and Anathema's of the Church Will he on these Authours impose crimes they were never guilty of Decisions they never advanced corrupted Texts dismembred passages and resolutions forged at pleasure to make them seem ridiculous Will he scoff c Letter 9. as you do at Devotions towards the Mother of God For instance to salute the holy Virgin when you meet with any of her Images to say the short Beads of the ten Pleasures of the B. Virgin to pronounce of ten the Name of Mary to desire the Angels to do her reverence on our behalf to wish we could build her more Churches then all Christian Monarchs put together have done to bid her good morrow every morning and good night every evening to say every day an Ave Maria in honour of the heart of Mary You remember Sir that upon all these Subjects it is that you display the fairest draughts and touches of that Holy Raillery you intend to consecrate by your Writings But Sir do not blinde your self so far as to believe that such excesses and transports as these will be taken for the Raptures of the Saints and the Extasies of the Prophets who to cry down vice reprove it sometimes with a laughter of indignation you are at a greater distance from the conduct of those Worthies then is darknesse from day-light The Fathers treated Heretiques as ridiculous persons and you that are accused convicted and condemned of Heresie will make a mockery of Sorbon and Catholick Divines The Fathers rebuked publique disorders and reall crimes which they endeavour'd to render not onely odious but contemptible by the touches of a stinging Irony whereas you forge such as are meerly false and which you feign at pleasure to revenge your self of those that withstand your disorders and the pernicious Maximes of your Sect. The Fathers employed their Raillery like â—alt which must be used with discretion their Writings are full of solid ratiocinations generous and high conceptions strong and convincing arguments but their words of mockery are rarely met with Whereas on the contrary your Letters are stufe full with false Texts false citations and false reproaches accompanied with a perpetuall Sycophancy without so much as one observable ratiocination or one onely conception worthy of a Divine How comes it then to passe you will have men take your conduct for that of those great Saints which is so contrary to the spirit that governs you One may well compare your works to Calvins Antidote where that Heretique makes the Fathers of the Councell of Trent to speak just as you make the Jesuits in silly childish language to excite the laughter and contempt of the Readers but you shall never passe for a Prophet unlesse it be with those who for the hatred they have conceived against the Jesuites seek out Masters to deceive them and will believe against the conviction of their own consâ—iences that a lie is truth when it slatters their passion or wounds the Honour of those Religious Put off Sir put off that Masque of Justice and Charity wherewith you cover your detractions men discern you through it they know the motive that induces you to revenge they understand your designs this extraordinary animosity so dissonant to the spirit of Christianity is but too too visible 'T is not the zeal of Religion that gives you such violent motions but the regret you have for not having been able to overthrow it 'T is not the love of Truth but the despair you are in by seeing your â—rrors convinced and your Hypocrisie detected To what purpose so many passages of the Saints to prove that there are innocent Railleries since it has already been clearly shown you that those you use are criminall Why employ you Scripture to tell us there are charitable mockeries since yours are envenom'd with hatred Why in fine bring you examples of the Fathers of the Church since being a declared Heretique you are consequently an enemy of those Fathers and of the Church You should rather have remembred Sir how the Holy Ghost in the Scripture and the Fathers in the Councells do
these are But shew us that it is their criminall Maximes that have put you into this ill humour You have often disguis'd the Truth be once at least sincere and haply when the ground of your distemper is rightly understood it will be easier then you imagine to dissipate those Apparitions that affright you Do they say it is lawfull to kill for simple slanders c Letter 7. It is no simple one to write it to a Provinciall as you have done but 't is a horrid shame to be so often rebuked for it and to cover it with no other excuse then that of dissimulation and silence Do they teach that a man may kill as you affirm d Letter 14. in defending that false honour which the Divell transfused out of his own proud spirit into that of his proud Children It is not handsome for a person of any repute to use such language You have the Devil too often in your mouth e He names the Devill seven times in one page the name of that Father of lies is too familiar with you 't is to be fear'd lest having him incessantly upon your tongue he shed not some of his venome into your heart What! have you no honour to preserve but that which comes to you from so bad a hand Know you not that true honour recommended by the great Apostle which the Wise man prefers before the Diadems of Kings the conservation of which is a Christian vertue and its losse a civill death more afflâ—ctive to worthy mindes then that which puts the body in its grave Peradventure they permit expresâ—y to kill a Thief who defends not himself f Letter 14. This expression is ambiguous it is a snare set to surprize the ignorant For though a Thief defend not himself with weapons he may defend himself by flight and carry away something of great importance be it either for its value or the necessity a man has of it magni momenti in which case it being not otherwise recoverable then by killing him some hold it may be done with a safe conscience But that they permit a man to kill him if he defends not himself or being closely pursued throws down what he had unjustly taken is a falshood of the largest size and while you endeavour'd to make it passe for currant with all that boldnesse wherewith you boulster up your Impostures you durst not affirm it but by halves so base and timerous a thing is a a lie even after it has past all the bounds of modesty In fine do they assert that it is lawfull to kill for a crown nay for an apple g Letter 14. 'T is clear in your opinion Lessius has so determin'd it How cunning and malicious are you You imitate the Serpent in making use of an apple to deceive poor women but the Learned laugh at your poor subtilties Play not the child before wise men lose not your credit for a apple Say freely that Lessius teaches in the place you cite that it is not lawfull to kill for the conservation of ones goods in case the losse be not considerable nisi illae facultates sinâ— magni momenti Say it is most unjust according to that Father to take away a mans life for an apple or for a crown est enim valde iniquum ut pro pomo vel uno aureo servando alicui vita auferatur Say that a Gentleman may at the instant draw his sword to recover what an insolent fellow has taken from him to insult over him though it be but an apple because it is not his goods he defends but his honour tunc enim non tam rei quam honoris est defensio Say if you please that in this case he may kill if it be necessary for the defence of his life which he hazards in disputing his honour not his crown or apple si opus est occidere But adde these words which you suppres'd juxta Sotum acknowledge it to be the opinion of Sotus whose name is illustrious in the School of St. Thomas Fling not the apple at Lessius h Posses conari si opus esset etiam occidere juxta Sotum tunc enim non tam rei quam honoris esset defensio Lessius l. 2. c. 9. n. 68. who does but report the opinion of that excellent Divine who appear'd with honour in the Councell of Trent and govern'd the conscience of the Emperour Charles the Fifth And when you have restor'd what belongs to him you have nothing remaining to your self but the shame of having aim'd to do a mischief but could not though there 's not any thing more easie Come then to the point of our difference and tell us in fine what it is you finde horrid in the Doctrine of the Casuists But speak it clearly for I ever mistrust this turning of the hand which with a Back-blow absolves you without scruple from your Imposture of Compeigne and puts you as you believe perhaps into a security of Conscience They say what nature teacheth us and what all Laws Divine and Humane confirm that it is never lawfull for a private person to take away his Neighbours life but on the terms of a just and necessary defence and you agree with them therein They extend this just defence to the occasions wherein one cannot otherwise avoid the losse of life and chastity and you are of the same opinion But they also comprise therein the losse of goods and honour which St. Thomas calls the two prime Organs of life without which it cannot possibly subsist This heats your zeal and so far transports you as to treat the Authors of this Doctrine as if they were the Devils Proctors come out of Hell to publish it on Earth Really Sir you damn men with too great facility and this excesse of heat has I know not what of resemblance with the transports of those phantastick spirits who give all the world to the Devil having first given themselves over to the Demon of choler which predominates in them Did you hold intelligence with that Prince of Darknesse you could not advance his tyranny over nobler Subjects You make all Universities tributary to him and oblige the most Learned Schools to leave to him for a prey the flower of their Doctours as men devoted to his orders Ministers of his fury Emissaries of his errours and Complices of his crimes Sorbon to give you satisfaction must sacrifice Monsieur Du Vall i Du Valliuâ— de Charitate q. 17. a. 1. § dices justa est because he teaches that the Laws of a just defence may sometimes be extended to goods and honour The School of the Thomists must deliver up to him Cardinall Cajetan k Cajetanus in 2. 2. q. 64. a. 7 who defended this opinion before there were any Jesuites in the world The School of the Clarks Regulars must leave to him their Generall who has lately publish'd the same even in the Court of
both the parties concerned that is the Authour of the Apology and the Cuâ—â—z do acknowledge their Judge in this cause As indeed he is the sole â—udge in whose Arbiâ—rement the quarrel can cease For the matter being manifestly of those causes which are called Causae majores it apperttaineth not to any private Doctour or School to determine and by that means to give rules to all Christendome which cannot be done by any under the Pope For this reason the Archbishop of Roven answered the Curez of his Diocesse who first stirred in this business in these words as they are set down pag. 2. in â—ine in these Additionalls That this affair was of great concernment and reflected on the whole Church Therefore he refered them to the Synod of France then sitting at Paris Nor did that Synod define any thing as to particular cases or condemnation of opinions held by Learned Authors All which sheweth us the importance of the matter which being of the Causae majores or greater Causes belongeth to the Head of the Church This answer is according to the Doctrine of Gerson sometimes Chancellour of the University of Paris Tom. 1. de examin doctrin Consil 3. and not to cite others according to Du Val a learned Soâ—bonist and late Authour de potest Sum. Pont. p. 4. q. 5. who speaketh thus Constat ex pâ—rpetuâ Ecclesiae praxi quâ nihil unquam de Fide aut Moribus absque Romani Pontifiâ—is auctoritate consensu deâ—râ—â—um lâ—gimus Hinâ— est quod Primates Archiâ—piscopi in Provincialibuâ— Synodis praesertim ubi de Fide agâ—râ—tur Romani Pontificis auctoritatem semper exopt ârunt rati non aliter sua dâ—crâ—ta robur habcre This is certain saith he out of the perpetuall practice of the Church in which we finde that nothing hath ever been dâ—creed concerning Faith or Manners now all Morall Divinity or cases concern Manners as the rule of Manners without the Authority of the Pope of Rome Hence it cometh that Primates and Archbishops in their Provinciall Synods especially in matters of Faith have alwayes desired the Authority of the Bishop of Rome Knowing that their Dâ—crees would not otherwise have any strength So we ought in all reason to expect from his Holinesse and no other the condemnation or approbation of the Authour of the Apology I therefore will not go about to answer those things Yet because these Factums of the Curez are spread here in England for no other reason then to discredit the Doctrine of the Society I think it but reason to set down some Thoughts which may induce the Reader to suspend his judgement till the matter be decided at Rome The first is That it is not certain that these Factums or Representations of the Curez are really and truly legall acts because that some of the ablest Curez are said to have renounced them and some to have professed that their names were set by others to these Factums when they kâ—ew nothing of it This if when it cometh to the Test it proveth so will shew that the whole businesse is but a turbulent proceeding of some unquiet spirits and not really the Deed of the Curez in generall as is pretended I kâ—ow the last Piece in the Additionalls maintaineth that the Factum is truly the Deed of the Curez But I say That still it is not certain that either that or the former was really a Deed of all as is pretended and not rather the act of a factious party that usuâ—ped the name of all And althoâ—gh I will not interpose to decide the question yet I say we in England cannot at all be sure having no other ground but the Additioner or Printers assurance which no man can justly esteem any thing at all he being convinced in the former answers to the Additionalls to be maliciously bent to say any thing that â—eemeth against the Jesuites be it true or false not sparing even Blasphemy The Second Thought is That supposing it be allowed that these Factums are legall then all that followeth is contained in these two Consequences First That those Curez think that these opinions are taught by the Authours whom they alledge Secondly That the opinions in the judgements of these Curez are not tenible and ought not to be taught Now as to the first consequence that they are mistaken in divers of the opinions is most certain For example in the very first of the Catalogue pag. 17. there is a notable errour viz. They say That the Casuists teach that a man may be confident he doth not sin though he quit an opinion which he knoweth to be true and is more safe to follow that which is contrary thereto This is an errour For no Casuist doth teach That you may quit an opinion which you know to be true that were a meer madnesse no Probability can excuse you against a known Truth But the whole Doctrine of Probability according to all Casuists supposeth a doubt on each side See the four first Impostures and you will be satisfied of this Now as to the second Consequence which I said followed if it be allowed that these Factums are valid and legall to wit That the the Curez think that these opinions I speak now onely of those which are truly cited are not tenible and ought not to be taught I answer That though they think so yet we are not bound to joyn in their opinion till the Church hath spoken and declared for them The Curez are on the one side and the chiefest Divines of Christendom that have ever writ are on the contrary Whom shall we believe The Curez are not known to have taught Divinity nor writ Treatises of these matters in which they give their censure They bring no reasons nor cite no authorities For my part I shall rather believe one learned Authour who hath joyned long experience with solid study then forty unlearned men either Curez or Jesuits or others Which I do not say to villifie the Curez but to reflect on the Authority which they oppose For example many of the cases which are by the Curez supposed dangerous Propositions are Navarre's opinions though they do not cite Navarre but some Jesuit And I tell them I will sooner believe Navarre alone then a hundred such as never taught Divinity never studied Canon-Law the chief ground of Morall Divinity nor never had any Auctority or name in the Church whereas Navarre hath the approbation of all learned men in the world is read in all Universities and in the whole Church of God esteemed an Oracle of Learning What then shall we say when the Curez do not onely oppose Navarre alone but St. Antonine St. Thomas Gerson Sylvester Raymundus Cajetan Soto Medina Lopez Peter Navarre Angelus Corduba Sanchez Suarez Molina Vasquez Lessius Layman and an hundred others But of this again I advertise the Reader that I pretend not to diminish the Auctority of any Learned man Curé or other onely I say it is
and the world hath seen no alteration wrought by this Work the Jesuites have not lost one Friend by means of it Had this Letter-writer endeavoured to keep within compasse and to shew us that the Jesuites are not all such Saints but that there are some faults in their lives and that their Doctrine is not all so Sacred but that some opinions of theirs may be impugned and some reprehended he might have been believed and the Jesuites themselves though they would have resented it that their faults should be blazed about the world without necessity yet they would have acknowledged that they are not impeccable neither in Doctrine nor Manners 'T is a priviledge reserved for Heaven that no faults can there be found here on earth that Community is happiest which hath fewest faults none are without all fault But to taxe the Jesuites Doctrine generally as a monstrous Source of all Irregularities and their Persons as the most abominable and despicable thing in the world that is a meer Paradox which begets a disbelief giveth it self the lye and by saying too much saith nothing Over-reaching praises are laughed at and too excessive reprehensions are scorned by all wise men The Jesuites have many that reprehend them and so have all those that are eminent and seem to overtop others in whatsoever it be For Glory and Envy are Twins one is never borne without t'other Honour should be but in our Age Detraction is the shadow of Vertue which darkens its Lustre Calumny alwayes lodgeth over against Piety to spy her Actions and defame her Glory It was a Fable that there was a Momus among the Gods in Heaven but it is not a Fable that the Heroes of this world are never without a Momus to censure what soever they do But as the Greek Proverb saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is easie to play the Momus easie to reprehend but hard to imitate so I say to these Censorian spirits Let them mend what they reprehend Let them do something like that which the Jesuits do and see whether they can do it and not fall into more faults then the Jesuites do Let them employ as many hundred Masters in teaching Grammar Poetry Rhetorique Arithmetique Mathematiques Philosophy Divinity Positive and Speculative Let them trace the Jesuites scattered over the face of the whole earth in all the Nations on which the Sun doth shine for to convert Infidells Let them Catechize Preach Administer Sacraments visit the Sick attend the Hospitals and Prisons comfort the Poor direct Souls in all states let them write as many learned Books as the Jesuits do and then let 's see whether they can do all this without deserving a Censure oftner then the Jesuits do They that reprehend others ought to be themselves irreprehensible at least in that which they censure And yet this is the Jansenists misfortune that they reprehend the Jesuits Books and scarce have yet set out one of the many which they have printed that is not censured But there is difference betwixt censure and censure The Jansenists censure the Jesuits Books and the Catholique Church censures the Jansenists Books The Jansenists censure the Jesuites Morall and the Church censureth the Jansenists Faith The Jansenists set out Libells against the Jesuites and the Church thundereth Anathema's in the Popes Bulls against the Jansenists So different are the Censures Yet this is not all The grand Difference betwixt the Censures is that the Censures which the Church layes on the Jansenists fall on their reall Crimes but the Censures which the Jansenists give the Jesuits Doctrine is grounded on false imputation and meer Calumny This is clearly shewed in the Book which here is answered All the whole Book of the Provinciall Letters which casts so much durt on the Jesuits that the Translatour calls it The Mystery of Jesuitisme is a false and groundlesse Censure given by an Heretique to Doctrine which hath the generall Approbation of Schools When I say an Heretique I would not have our Protestants of England think themselves concern'd I understand the Jansenian Heretique who dissents as far from the Protestant as he doth from the Catholique This then is the aim of these Answers to shew that the Censures which the Provinciall Letters lay on the Jesuites Doctrine are groundlesse Censures and false Calumnies and meer Impostures and so the Translatour hath his Mystery revealed It is but a Pacquet of lying Letters which he calleth the Mystery of Jesuitisme he might better have called it the Misery of Jansenisme For it is the greatest misery of the world to be reduced to such streits as that one cannot say any thing either for himself or against his Adversary which is not false Now this is the Jansenists case This being so as the Reader will finde it so it appeareth how unreasonably the Translatour vomits up so much gall in the end of his Preface in making a disgracefull Character of the Jesuites where he concludeth that the Jesuites are to be looked upon as the Vermin of all Humane Society I do not desire to use foul language yet if I may use this term of Vermin to any Christian I conceive it cannot agree with any man so well as with the Authour of the Provinciall Letters For who is the Vermin of Mankinde in matter of Faith but he that denieth that Christ is the Redeemer of all men and so openeth a way to desperation and neglect o◠Christian duty This Montalt doth Who in matter of Learning can be called Vermin rather then the Writer of Libells against Learning who is but a Scold in print and like a Moth doth but corrode and disgrace learned Books or like a Fly sucks at others sores or like a Serpent extracteth poison where he might have suck'd honey This Montalt doth Who in civill community can be termed Vermin but the Detractour This Montalt is evidently proved to be and so was he judged by the Parliament of Aix Finally who among all men noble and ignoble deserves the name of Vermin as unfit for any humane Society either Christian or Heathen but the Liar This Montalt is convinced to be Now if the Authour of the Provinciall Letters deserveth these Titles his Translatour may judge what part of these commendations reflects on him I will not deal him any part all I say as to him is that I am sorry to see him mislead and I wish him hereafter a better employment to practise his pen on then the translating of condemned Libells Now as to the Reader to give him some short account of this Work it containeth severall Pieces made by the Jesuites in France in Answer to the Provincial Letters which though our English Preface-maker despises yet they do unanswerably convince the Letter-writer of being an arrant cheat and of falsifying Authours I will not say much of the Particulars because I have put to the severall Pieces Prefaces and Arguments which may direct the Reader Some Pieces are added in this Edition as the