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id: A52328
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   The pernicious consequences of the new heresie of the Jesuites against the King and the state by an advocate of Parliament. Pernicieuses conséquences de la nouvelle hérésie des Jesuites contre le roy et contre l'estat. English Nicole, Pierre, 1625-1695. 1666 Approx. 218 KB of XML-encoded text transcribed from 89 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A52328 Wing N1138 ESTC R16118 12858558 ocm 12858558 94639 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52328) Transcribed from: (Early English Books Online ; image set 94639) Images scanned from microfilm: (Early English books, 1641-1700 ; 722:4) The pernicious consequences of the new heresie of the Jesuites against the King and the state by an advocate of Parliament. Pernicieuses conséquences de la nouvelle hérésie des Jesuites contre le roy et contre l'estat. English Nicole, Pierre, 1625-1695. Evelyn, John, 1620-1706. Arnauld, Antoine, 1612-1694. [32], 144 p. Printed by J. Flesher, for Richard Royston ..., London : 1666. Translated by John Evelyn from Nicole's Les pernicieuses conséquences de la nouvelle hérésie des Jesuites, 1664. Sometimes wrongly ascribed to Antoine Arnauld. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesuits -- England. 2002-10 TCP Assigned for keying and markup 2002-11 SPi Global Keyed and coded from ProQuest page images 2002-12 Mona Logarbo Sampled and proofread 2002-12 Mona Logarbo Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE Pernicious Consequences OF THE New Heresie of the Iesuites AGAINST The KING and the STATE . By an Advocate of Parliament . LONDON , Printed by I. Flesher , for Richard Royston , Bookseller to His most Sacred MAJESTY . 1666. THE Dedicatory Preface . My LORD , THE title your Honour has 〈◊〉 these ensuing Papers , and to the Person who makes them English , defends him from being thought presumptuous , that now they are publish'd and come abroad in the World : They wear this Cypher in front , as a Periapta or Amulet to protect him from all malevolent Influenences . And he had need have a seven-fold Buckler , that has to doe with an Host against whose assaults and stratagems even Kings themselves are not safe from danger . The Pens and Tongues of their sworn Adversaries have sharpned the Swords and Poniards , to say nothing of the Knives , the Poison , and the Gun-powder , which have so often been prepared for their destruction . Much of this is indeed stifly deny'd : but is 't not then a wonder , if the Villanies are so detested , there should be found so few of the Party who renounce it in their Writings ? I speak not here of the Jesuites alone , but ( as our Author has well observ'd ) of their other Church-men too , who would certainly more decry it , were there not some other Mysterie in it , which we understand not , and they artificially conceal ; when one poor Widdrington and some few others ( 'till of late the Jansenists ) have been charg'd with no less Crime then Heresie , for disowning their pernicious Doctrines : Nay , it has gained that Ascendent in France , ( a Country where these Holy Fathers have stood so long on their good behaviour ) that they have even dar'd to justifie the Excommunication of one of their Kings in the King 's own Printing-house , at his own Palace , proper cost and charges , and under his very nose ; prevailing with his facility by an unbeard-of and unparallel'd insolence : not to mention here Coriolanus's Abridgment , so destructive to the Gallican Liberty , and other their late practices , sufficiently detected and perstringed by the Author of this ingenuous Piece . Methinks it were impossible that Princes , who either lov'd their People or the glory of the Crown , should truckle under such Impostors , to gratifie a sort of Phanaticks thirsting after their bloud and ruine , to subject it to a forein and unreasonable pretence , by the wild and novel interpretation of I know not what Infallibility , which even those of their own Party deride them for , who have but a grain of Sobriety . But what may not they pretend to who can create new Symbols and Articles of Faith with an unerring Faculty , as well as Confidence ? which can make men believe 't is for the Interest of Religion , how flagitious soever their designs and practices are ? 'T is but calling for the Chair , and his Holiness dubbs himself Infallible , and that sufficiently to consecrate the most nefarious and prodigious of Doctrines : and I doubt not but when the Devil himself tempts men to the most detestable Treasons , he gilds it also with this Religious Bait. We have had ample testimony of this , even in Those who amongst our selves had sucked in the Principles of that Roman Wolf ; and which puts me in mind of what that Hypocrite Rouse ( a Partizan of the late Rebellion and long Parliament ) reply'd to a seduced , but worthy , Person , when near the Catastrophe of our Liberties he was one day press'd with an evident conviction by what unjust waies they had pursu'd the Destruction of that Glorious and Excellent PRINCE who fell into their Snares , That indeed he could not altogether excuse the procedure ; but this he knew , there lay Honesty in the bottom of it . Papa post mutare Regna , & uni auferre , atque alteri conferre , tanquam summus Princeps Spiritualis , si id sit necessarium ad animarum salutem , say the Roman Champions : And would not one swear the men were Confederates , and understood one another , whose actions and replies are so near of kindred ? Santarel the Jesuite gives for one of the Reasons why the Pope might depose Kings ; Because their Persons were burthensome to the State : Compare this with the very expression and words of our late Republicarians . And again , That they have their Authority not from God , but the Civil Law onely , and ex arbitrio Populi , as Creswell words it : Nay , that Kings may be deposed by their Subjects for sundry Causes , a Nolumus hunc regnare is sufficient . The whole Council of Trent free'd Subjects from their Obedience : So did the Rump-Parliament . What an harmony of Confessions is bere ! I 'le be bold to affirm , there were never any two Doctrines more conformable , then that of the Fathers ( as they will be called , forsooth ) and that of these Novellists , who have so improv'd the Zeal of their Predecessors , as if the Aphorisms of Emanuel Sà , Bellarmine and Mariana , were not the suggestion of a Diabolical , but the Dictates of the sacred Spirit . And who of either Sect can have the forehead to deny this , that shall but look into their Writings or Practices , and the solemnity of their several Approbators and Apologists ? A man needs but to turn over the Persecution of Monsieur Arnald , to find how these poor men are treated that but offer at the vindication of the Sovereignty of Kings . I appeal to the horrid Murther committed on those Sacred Heads by Clement , Chastel , Ravillac , &c. if after those crimson Tragedies they had not each of them more then one Compurgator ; The Mariana's , Veruna's , Guignard's , in our Milton's , our Goodwin's and our Ascham's , another spawn of these holy Cleremontanians . The thunder of Paul the III d against Henry the VIIIth , even before his more signal Defection , and that he but at first scrupl'd the Supremacy , may be parallel'd with their branding our most Religious of Kings as inclining to Popery , who died to defend the most Orthodox Faith in the World. The Bull of Pius Quintus against Queen Elizabeth is notorious , as well as the Catastrophe of those who plotted against her Royal Successor by the instigation of Clement the VIIIth : and what hand they may have had in fomenting our late Disorders both in Church and State from 37 to 60 , let the World judge , when they seriously reflect upon what Principles the Brethren proceeded , and what were the Consequences ; since nothing save Hell and Rome , could have inspired so horrid a Rebellion . But to number the Heads and Authors of this holy Fraud , begun by Mahomet , Phocas , and Boniface the III d , almost Contemporaries ; to shew that Turcism , Universality and King-killing are of an Age , we may hear it justified , as well as practised , out of their own Mouths and Writings , ( after a Thousand years that all the World had condemn'd it ) not as a Probable , but Infallible Doctrine , if but the Catalogue of their Citations would consist with the limits of a Preface ; since our Author might have fill'd another Volume with their Names and Numbers onely : Alvarez , Ariana , Augustine Triumphus , Azoride , Baronius , Becanus , Bellarmine , Bonarsius , Bozius , Campianus , Capistranus , Carrerius , Catena , Chirlandus , Creswell , Doleman , Duval , Eudaemon , Fevardentius , Gabulius , Garnet , Greg. of Valentia , Gretser , Guignard , Kellerus , Lessius , Molina , Pacensis , Parsons , Pelagius , Richeome , Ribadeneira , Rosseus , Sà , Sadlerus , Santarel , Scribanius , Stapleton , Symancha , Tesmond , Veruna , Wendeckius , Zodoricus , and thousands more , who have dipp'd their Pens in the bloud of Kings , with a Praeclarè cum rebus humanis ageretur , si multi , &c. as one of these Gallants does not blush to say publickly and in print . Velim sciatis ( says Campian ) quod ad Societatē nostrā attinet , omnes nos , qui per totum orbem longè latéque diffusi sumus , quorum est continua successio & magnus numerus , sanctum foedus iniisse , neque quamdiu vel unus nostrûm supererit , studiū & consilia nostra de salute vestra ( meaning the Subversion of the Government , and the Religion profess'd in it ) intermissuros : Jampridem inita ratio est , & inchoatum certamen ; nulla vis , nullus Anglorum impetus superabit : and 't is bravely resolved . Nor are these all of one , but of several Nations also ; to shew that 't is not the Vote of private Doctors onely , ( as Creswell would bear us down ) but of their whole College , Divines and Lawyers too . Et certum est , & de Fide , That if any Christian Prince deflexerit , shall but warp a little , he is immediately deposeable ; & possunt & debent eum arcere ( like another Nebuchadnezzar ) ex hominum Christianorum dominatu : and who shall say nay ? Nos , nos Imperia , Regna , Principatus , & quicquid habere Mortales possunt , auferre & dare posse . I could not forbear a smile at the pretty Interpretation which Father Creswel gives to a place of Scripture upon this Deflexerit which we mentioned : Such a Prince ( says he ) does ipso facto forfeit his right of Government , according to that of the Apostle , Si Infidelis discedit , &c. If the Unbelieving depart , let him depart . A Brother or a Sister ( suppose a Subject , He or She ) is not under bondage in such cases . But all this is no news , My Lord , to those who shall observe how happily they apply that Concession to S. Peter to invade the unclean Beasts , whenever his Holinesse's stomach serves him ; Occîde & manduca . Christ must reign 'till he have put all his Enemies under his feet : That is , as one inferrs , 'till the Pope have serv'd all Heretical Kings as Barbarossa was . To which we adde that of Jer. 1.10 . See , I have constituted thee over the Nations and over Kingdoms , to root out , and to pull down , to destroy , and to throw down , to build , and to plant ; for so they interpret that passage of the Prophet , as our Author observes . And what of all this ? We must know that the Pope has a faculty beyond any Prophet or Apostle of them all , as Antonius Maria blushes not to affirm : and Hosius once for all ; Unless the sense of Scripture ( says he ) be expounded juxta sensum Ecclesiae Romanae , according to the sense of the Roman Church , 't is not the express word of God , but the express word of the Devil . My hand trembles to proceed to the rest : and it was high time , My Lord , for the Gallican Church , as it is for us , to lay their hand to the Buckler , and to look after these Monsters , who have felt the effects of these bold and perverse spirits , from their Childeric to their darling Henry his Majestie 's renowned Grandfather ; not to mention that Henry of our own . It would fill an Iliad but to repeat the sad consequences of this exauctorating Doctrine since Gregory the VIIth degraded that Proto-Martyr-Emperor ( as we may style him ) to this Idol the Pope . And what befel our John of England , whose Crown was given away to Philip Augustus K. of France , and received again on condition of a sordid Vassalage ? Nor did Innocentius the IVth pretend less to the Emp. Frederic the II d ; Bonifacius the VIIIth on King Philip the Fair ; Julius the II d , who deposed John of Navarr ; Sixtus V tus Henry the III d , as a fore-runner of the Knife . Who can with patience reade the insolent treatment of Celestine the III ● crowning an Emperor with one foot and spurning it off with the other ? And where the neck of a Frederic was proudly trod on , we have beheld the very Marble and Inscription justified by that perverted Scripture , Super Leonem & Aspidem — to shew their contempt of Kings . Dr. Parry was encouraged to murther Q. Elizabeth from his Holiness , by an express Letter of the Cardinal of Como's extolling the design : and Perron has celebrated the like pretences , to palliate the Odium , or , at best , leaves it problematical ; when after all that the Third Estate had declared in abhorrence of it , and the Parricide committed on the person of the French Henry , he tells us , the Doctrine which renders Kings indeposable is a Doctrine which opens a gap to no less then Schism and Heresie , and is wholly unnecessary , advising his Auditors to submit to the Judgment of the Pope , as the onely Moderator in the Case ; and what that is , we have in part declar'd . Woe be to that Prince whom our Holy Father resigns to Chastisement propter Haeresin ; or that the Eruditi & Graves pronounce for a Tyrant and burthensome to the State ; as Pope Bradshaw and his Assessors not long since with us . Would one think the action of Jehoiada upon Athaliah should be suborn'd to justifie a Popish Regicide ? But 't was done zelo matris Ecclesiae , says Tolet. I omit to speak of the Decrees of the Council of Constance against this accursed Doctrine , so worthily vindicated by our illustrious Author , and of the Practice as well as Precept of our Blessed Lord himself , the Apostles , Primitive Fathers , and the Ages they liv'd in ; because they are written with the beams of the Sun. And if Tertullian had not long since assured us they wanted neither Strength nor Numbers , the duty of our Obedience had been sufficiently described to teach us subjection to our Princes , good or bad , 'till our modern * Fathers did open the eyes of the superstitious World , forsooth , and obtained a Brief of his Holiness , by which subjects were dispens'd withall , ut servirent tempori — or until ( as our Country-man explains it , ) they should have vires idoneas , sufficient force , which * Ribadeneira styles Christian Prudence : For then , Omnium Catholicorum sententia , 'T is universally agreed upon , that Subjects are not onely to rebell against Heretical Princes , but are by divine precept , & conscientiae vinculo arctissimo , and under pain of damnation , obliged to it . That which I would evince is , the peril Kings are in , who stop their ears to the Trumpets which are daily sounded to alarm them against a sort of Sycophants and Roman Pensionaries , who swarm in their Courts and Kingdoms , watching onely for this bloudy signal . Let our own incomparable PRINCE but consider , how often his Dominions have been claim'd as Feudataries to the holy See , and how difficult it would be to wrest it out of these Harpyes talons , had they power equal to their will , or to the Right they have so insolently forg'd . The King of England ( says Bellarmine ) is a Vassal to the Bishop of Rome ratione directi dominii . What can be more directly said to prove what I assert ? Nay , and , as a learned Prelate of ours well observes , Masconius transferrs the Title of Fidei Defensor to the Pope also : though 't is well known , our Princes have a right of more antiquity to it then any Pope's donation , and that jure Coronae ; as were easie to evince , though we admitted Leo the Xth to have prophesied that year , as his brother Caiaphas had done before him . But this is fortified , say they , by the authority of the Canonists , Decretals , and , what is yet more formidable then all this , by the subjects and properties of a new Obediential Vow of an whole Order of King-killers . Let us produce a specimen or two , to shew with what Secrecy and Religion they proceed . The Jesuite Binet told Casaubon at Paris , that 't were better all the Kings in Christendom were kill'd , then that a Confession should be reveal'd in which the life of a Prince might be concern'd : and Emanuel Sà , that the Confessor potest jurare se nihil scire , may swear and lie too , whatever he heard , rather then detect the Villany of such a Traitor : Eodémque modo potest penitus jurare se nihil tale dixisse , &c. And upon this it is that Bellarmine celebrates our Garnet for his laudable Obstinacy ; though the less-perverted Monks of the other Orders have made no scruple to reveal the Treason , and prosecute the Traitors to the Gallows . I tremble almost to repeat the Instance , but 't is his Majestie 's Grandfather of Glorious Memory who affirms it of them , That there was not long since a French Jesuite so impudent as to assert , That if our Blessed Saviour Jesus Christ himself were now conversant on Earth , passible and obnoxious to death , should any man confess to him that he design'd to murther him , he would suffer Jesus Christ to be kill'd , rather then reveal the Confession . To this Perron's Reply is so impertinent and superficial , as one would even blush to see how he shuffles it over . The Confessor ( says he ) needs not reveal the manner of his Treason , 't is enough he give the King warning to take heed of himself . So , 't is reported , did the Augurs to the great Caesar ; but it prevented not one Stab of the two and thirty : nor did their Garnet so much as this , nor any one of those reverend Fathers , that ever I could learn. But let us have a tast of their Politicks . — Caeso Rege ingens sibi nomen fecit , says one of Henry the Third's Murtherer ; and Emanuel Sà , Clerici Rebellio in Regem non est crimen laesae majestatis , quia non est Subditus regi , The Rebellion of a Church-man against his Prince is no such thing as Treason , for he is none of his Subjects . An excellent argument to make Kings in love with Jesuites . But this is not all : Summus Pontifex ( says Bellarmine ) Clericos exemit à subjectione Principum : plainly , Non sunt ampliùs Reges Clericorum superiores , Kings are no more their superiors ; so that upon the matter , how many Priests and Jesuites in a State , so many Kings and Emperors . Who art thou ( speaking to Princes ) that judgest another man's servant ? Domino suo stat aut cadit , says the Cardinal . And Santarel goes farther yet ; Papa sine Concilio — the Pope does in spite of a Council depose an Emperor ; quia Papa & Christi unum est tribunal , they are Collegues in Office : but which is more then Bozius it seems allows , who speaking in the person of Popes alone , says , Per me Reges — By me Kings reing ; he may remove them , yea and mulct them too with death , not for Heresie onely , but if they so much as favour it . I cannot affirm that all our Roman Catholicks are of this Belief ; but then I can hardly call them Roman Catholicks ; indeed , ( my Lord ) they are not through-pac'd . We see how Barclay , Watson , Widdrington , Sheldon , Bekinsaw and others have been censur'd , hated and reproch'd for maintaining the contrary ; as of old the more loyal Sorbonists , now sinking under this prodigious Tyranny , to their everlasting reproch , as well as prejudice of the poor Jansenists , who with the Church of England are the onely Confessors amongst all the Christian Professors now extant , that I could ever reade of or discover . And though one might instance in some few honest Papists who were in times past of this Opinion too ; yet when I seriously reflect how many are now-a-daies devoted to the Jesuite , I am amaz'd to consider to what disloyal temptations they are expos'd , even by their very Institution . Indeed Cardinal Perron denounces severely against any who shall dare to perpetrate the Crimes ; but in the same breath he ingenuously tells us , that he means it whilst they are Kings , since being once Excommunicated they are no more so , but become Plebeians , or but Wild beasts rather , made to be taken and destroy'd : and therefore that their new Saint Clement , who murthered Henry the Third , did not kill the King , because he was depos'd . Which Lesson was well took forth in our late Holy Warr at home , when they were by no means to kill the KING , forsooth , but to shoot at CHARLES STUART : For thus have all the malicious Topics and devilish Arguments been made use of by our late Fanatics , as if this Cardinal had inspir'd them : witness what they borrow of him from the Prophet Abias's deposing Roboam ( as they call it , ) Azarias's outing Ozias , &c. Bellarmin affirms that Kings are not only subject to Popes , but even to the most inferior Deacons . We have a Pack , My Lord , amongst us , that would think themselves much injur'd to be call'd Jesuites ; yet speaking of the Consistorian Discipline and power of Eldership , are bold to say , — Non hic excipitur Episcopus , aut Imperator : to omit the famous T. C. and the many others I could bring on the Stage , suffragans of this Doctrine , had we no worse experience of it . But it is not their Passion for God , but for the World , which makes these men defend their Interest by such pernicious Consequences . Adde to these the Crue of Anabaptists , and those other truculent Champions of the Fifth Monarchy , who have improv'd their Principles to that notorious height and danger , that God forbid their Dominion should ever be founded in his Majestie 's Grace : For let us but examine what they Teach , and what they have practis'd , from that infallible Dictator in S. Peter's Chair , to the meanest Sectarian ; their Writings and their Actions , from Knipperdolling to Venner , from Pope Hildebrand to Pope Henderson , are sufficiently instructive what Princes are to expect . One would think the divine right of Kings as Superiors , Obedience to Governors , Relative duty of Subjects , and Primitive Example , had been so positively describ'd and secur'd by that admirable Institution of Christianity , that all who profess themselves of that Belief , Disciples of that Religion , and who pretend so much to extraordinary Illumination , ( from the fatal examples of the Event of all Rebellions since the very first defection of Lucifer to this period of ours ) should be sufficiently convinc'd of their duty to Kings as God's Vice-gerents on Earth , and of that irrefragable Truth , That those who resist shall receive to themselves Damnation . But since a sort of Monsters there are , who neither believe Moses nor the Prophets , no nor God himself , who rose from the dead to assert and plant the Doctrine of Obedience to the Civil Magistrate , by the Preaching of his holy Apostles and their Successors , till of late ; what moral Confidence can a Prince repose in the Pretences of any who are thus sworn and addicted to their Tenents ? I speak here as to the Jesuites in particular , and to those who of late lay at his Majestie 's feet , out of that Religiou● pretence , the Tenderness of Conscience , without ever shewing either Religion or Conscience in any their Actions or Writings hitherto relating purely to his Majestie 's Interest , the Church of England , or her Friends , whiles the years of her most barbarous Persecution continu'd ; but which if they had done , I would here turn Apologist in their Cause , and plead it with affection . But , say those of the Church of Rome , what is the Disloyalty you lay to our charge ? Name us the Persons , and produce the Instances . The Answer is short : That whiles the Doctrine of Deposing Kings , ( whatever is pretended , remembring that of Charles the Vth , Vocem esse Jacobi , manus autem Esau ) abetted by so many late Decrees of Popes , remains uncondemn'd , there is reason sufficient for Princes to be jealous of favouring a Party who suck in those Principles with their Milk , as many of them at least as are Alumni of the Jesuites , and who by the Papists own acknowledgment are not worthy to be consider'd , no , not as to Exemption from the most rigorous of our Laws against them . 'T is the same Author who frankly confesseth that F. Parsons did most deservedly draw it upon that whole Order , by his continual and intolerable Practices against the Crown'd heads of this Nation ; from whence he inferrs , that neither can his Majestie be safe , for reasons unanswerable to any that shall take the pains but to survey their Tenents , and the voluntary Obligation into which they have precipitated themselves , Slaves to the Pope as they are , and to that Theological Bawd , the Doctrine of Probability . But would they now cut off this Objection at once , and give just satisfaction to the Charge , ( as , most assured I am , divers of his Majestie 's loyal Subjects , of their persuasion in many other things , earnestly contend for , though with the sacrifice of that whole pragmatical Order , which thus has set the World in Combustion ) let them , and the intire Party , subscribe to all Doctrines which deny the Pope's authority of Deposing Kings , and releasing Subjects from their Oaths of Allegiance ; and let the Pope himself approve it , and cause an Index expurgatorius to be made of all those Authors we have enumerated , and the Books that more lately maintain and favour it : since even all this were little enough to secure his Majestie from too just apprehension , whiles that sacrilegious Thesis , asserting the Pope's Dominion over Temporals , and Infallibility , ( even extra Generale Concilium ) is yet publickly cherish'd , which enables him to rescind all this in a moment , and Absolve to morrow what he Obliges to day , and make that to pass for the undoubted Word of God , which is in truth the very Doctrine of Devils . For if ( as a most pious and learned Prelate of our Church has explain'd it ) truly and ex animo they are otherwise affected , they should doe well to unsay what hath been said , and declare themselves by publick Authority against such Doctrines , and say whether or no their Determinations shall be de Fide. If they be , then all those famous Catholick Doctors , Tho. Aquinas , Bellarmine , Creswel , Mariana , Emanuel Sà , &c. are Hereticks , and their Canons teach Heresie , and many of their Popes to be condemned as Heretical , for practising and teaching Deposition of Princes by an Authority usurped against , and in prejudice of , the Christian Faith. But if their Answers be not de Fide , then they had as good say nothing ; for the danger is not at all decreased : because if there be Doctors on both sides , by their own * assertion they may without sin follow either ; but yet more safely , if they follow the most receiv'd and the most authoriz'd : And whither this Rule will lead them , I will be judged by any man that hath consider'd the Premisses : Briefly , either this thing must remain in the same state it is , and our Princes be still expos'd to so extreme hazards : or else let his Holiness seat himself in his Chair , condemn these Doctrines , vow against their future Practice , limit his Ordo ad spiritualia , contain himself within the limits of Causes directly and merely Ecclesiastical , disclaim all power so much as indirect over Princes Temporals ; and all this with an intent to oblige all Christendom . Which when I see done , I shall be most ready to believe , that nothing in Popery doth either directly , or by necessary consequence , destroy Loyalty to our lawfull Prince ; but not till then , having so much evidence to the contrary . Thus far this reverend Prelate . And that this is likewise the sense and ( as I affirmed ) earnest desire of all the honest men of the Romish Church , is most convincingly , as well as boldly and loyally , asserted by that learned Remonstrant * R. Carron ; whose Vindication of what I here produce against the Jesuites and other Popish Errors ( that * zizania ( as he truly styles it ) of Infallibility , &c. the subject of the ensuing Treatise ) I find publish'd since this Preface was finish'd : and I heartily wish it may produce an Effect sutable to the attempt of that candid and ingenuous Person ; that so , though we have many other failings to charge them withall , they may yet lessen by degrees , and as God shall please to enlighten them , till we come to a perfect and consummate Reconciliation . In the mean time , with what forehead , my Lord , can this Faction cry out against us as cruel , or at our Sanctions as unjust , whilst his Sacred Majestie has a faculty commensurate to his Piety , and a Prerogative which can gratifie his merciful nature , without reversing what his Predecessors have enacted , who reign'd in such prosperity , not so much because they executed the Penalties , as for that they had the power to doe it , and did use it prudently : and I confess I was infinitely pleas'd to find it avow'd by a Romanist , that they were themselves the occasion of those Sanguinary laws , ( as they would brand them ) and to justifie them too , as the forecited Author has most ingenuously acknowledged . And how indeed can that Party exclaim against his Majestie or his Laws , accusing the Regulars as the persons culpable , and the Seculars as the persons accidentally and for their sakes onely obnoxious and punish'd , whose demerits were the cause ? It is for these therefore , my Lord , I would sooner plead for mercy , and in earnest I wish it might consist with the Wisdom of the Legislative power to state a difference between them . But we have already described the Expedient : Let them first renounce their dangerous Opinions , by some such publick , irreversible and authentick Act , as may totally cancel the just presumption which lies at their doors , and at once remove that intolerable scandal which the World does universally charge them withall , and which even one of their own acknowledges to be their due , after a thousand notorious Examples , Proprium esse Ecclesiae , odisse Caesares , That Popes have even a natural Antipathy to Kings . It is the Reverse ( my Lord ) of these Doctrines , and of all those fatal Images of Jesuitical Disloyalty , for which the Church of England alone will have the honour to be deservedly celebrated to Posterity . And if his Majestie do not love and cherish her above all the Churches and Professions under Heaven , a Church which has so constantly maintained a Truth so ancient , so pure , and so obliging to Kings , even in the sense and interpretation of her very Adversaries , who have the least grain of true Illumination and ingenuity ; the Miracle of His and Her stupendious Restauration will rise up in Judgment against us . But He has already done it to his eternal renown ; and I have no more to adde , but that God Almighty would still maintain what he has so signally wrought amongst us . And for those heroick Assertors of what not onely concerns the French Kings , but indeed all the Crown'd Heads of Christendome besides ; mine Option and Augure is , That , as God gave Aegypt to the King of Babylon for his hire and reward in having chastiz'd those wicked Nations he was angry with ; so it may please him to give these sincere Defenders of Jansenius , and other Truths , in opposition to the Errors of the Roman Court , the Light ( in fine ) of his divine Truth , and to emerge out of that Aegyptian Darkness in which the rest are so miserably involv'd . These , with my Prayers for your Lordship 's consummate Felicity are the Votes of , My Lord , " Your Honour's most obedient and most obliged servant . THE PERNICIOUS CONSEQUENCES OF THE New HERESIE of the IESUITES AGAINST The KING and the STATE . Advice to the Reader . THis Treatise being written two years since , and several Copies thereof dispers'd among divers persons of Condition ; it was deemed the conjuncture of the present Affairs might render the Publication of it necessary for the benefit both of the Church and the State : But it is thought fit to advertise , that the Author of this Piece having made use in it of some Memoires concerning Infallibility , which he had before prepar'd ; these Notes happening to fall into the hands of a person of small Iudgment , he caused them to be printed under the Title of A Defence of the Liberties of the Gallican Church , &c. adding of himself a great many impertinent and indiscreet particulars , which have exceedingly disfigur'd these Memoires . IT does not suffice that our Divines have represented to the Church the Exorbitances of the New Heresie of the Iesuites in what concerns Religion and the honour of God , to whom they would equal a mortal man by a most sacrilegious impiety ; the faithful servants of the King find themselves oblig'd likewise to elevate their voices , and to represent those pernicious Consequences as to what regards the safety of his Sacred Person , and the good of his Estate . The Apostle S. Peter establishes for the two principal parts of Piety , the Fear of God , and the Honour which is due to Kings : Deum timete , Regem honorificate . If these Divines have satisfied the first of these obligations , by the just aversion they have stirr'd up in all pious persons to the pernicious adulation of the Iesuites , which they have discover'd to be no less then a kind of Idolatry : it were but reasonable that others should satisfie the second , by inspiring all those who bear any love or affection to their King , with the horrour which they ought to have of a Doctrine which may prove to funest to his Person , and is in danger of ravishing from him the most august and supreme Quality that he has receiv'd from God , which is to depend on him alone in Temporals , and to be independent of all other Powers upon the face of the Earth . True it is , that his Majesty has already been advertis'd of it , and has clearly perceiv'd by that light and vivacity of spirit which all Europe admires in a Prince so young , of what pernicious Consequence this novel Doctrine was which they would introduce into his State , and the advantage which they might take to establish their pretensions , who design nothing more then to reach the Heads of Kings , and even subject them in Temporals . It were fit therefore that all the world knew as much , that those who are not sensibly touch'd with the prospect of an Error so prejudicial to Religion , ( as falsly imagining it to concern the Divines onely ) may at least be affected with the consideration of the prejudice which it may bring to the State , and to the sacred and inviolable rights of the Crowns of our Kings . But since the address which has been made use of by the Partisans of those corrupt Opinions has been to infuse it into the minds of the people masked under the vizor of Religion and respect to the Pope , and to decry the opposers of it as enemies to the holy See ; it is necessary we should defeat their artifice by discovering it to the world , and by teaching them to distinguish ( as our fathers have done before us ) the Apostolical See from the Court Politick of Rome , which are things totally different : For that which we are to understand by the Apostolical Seat is , that Spiritual Authority of the Head of the Church which Iesus Christ gave to S. Peter , residing in the Pope , and which all Christians are oblig'd to acknowledge and reverence , by an inseparable union with it , as the very center of the Communion of the Church . But the Court Politick of Rome is nothing else but that Swarm of Courtiers who are about the Pope's person to advance their fortunes , and thrust themselves into Church-Dignities ; and the person of Popes consider'd not as Popes , but as Men , who being as obnoxious as others to their Ambition and other humane passions , suffer themselves to be often transported by the adulation of their Courtiers , to attribute to themselves , without reason , Rights and Prerogatives which God never gave them , and that are equally prejudicial to the Sovereignty of Kings , the repose of the People , the tranquillity of the Church , the good of the Catholick Religion , and , in fine , to the true and solid grandeur of the holy See it self . In this sense it is we shall speak of the Court of Rome in the present Treatise , as so many great persons and Saints have already done , by opposing themselves to their unjust pretensions , without at all thinking they did thereby in the least violate the respect which they ow'd the Pope as Head of the Church ; to which they , on the contrary , believ'd these Opinions must needs be most disadvantageous . And we have so much the more liberty to doe it now , since the moderation of the present Incumbent speaks him very far from these ambitious thoughts . Now amongst all these illegitimate Usurpations of the Court of Rome thus considered , there has none of them proved more funest to Christian Princes , the Church , and even to Popes themselves , then that by which some of them have been transported to domineer over Kings , to make themselves their Superiours and Judges in the administration of their Kingdoms , and by pretending of a right , when they fansied it for the cause of Religion , to depose them of their Empires , and give their Estates to others , or to abandon them to the first Usurper who had power to make himself Master . It 's impossible to describe those horrid Confusions which this pretence of theirs hath brought forth in Italy and in Germany for so many Ages together , the Warrs it has kindled , the Bloud it has made to be spilt , the Provinces it has rendred desolate , the Cities it has ruin'd , the Scandals and Disorders which it has filled the Church with : But one of its worst effects is , that it has render'd the holy See ( which should as well be the centre of the love of Catholicks , as of the Unity of the Church ) odious both to Kings and People , by making them to look upon the Vicar of Iesus Christ not as a common Father , full of tenderness for all his Children ; but as a Temporal Prince , that would trample all other Princes under his feet , and render himself absolute Master of all the Kingdomes of the Earth . This is one of the main causes which has made so many people revolt against the Church of Rome , and the most usual pretence which they have taken to hinder many Christians from paying that observance to Popes which they are oblig'd to render them , by confounding it with these odious excuses . For having once anticipated the People with this erroneous opinion , That one could not acknowledge in the Pope that real Authority which Iesus Christ has given him , without owning that also which these Sycophants attribute to him over Temporals and States ; they have by an hateful Schism kept them from acknowledging the Pope as Head of the Church , for fear lest they should be bound likewise to own him for their King and Master . It concerns the Church therefore to take away this color from Schism , which is the greatest of all mischiefs , by separating the Spiritual power of the Sovereign Bishop , as it has been instituted by Iesus Christ , and acknowledg'd by all Catholicks , from this false and exorbitant power , which Ambition and Flattery would adde to it , repugnant to the spirit of Iesus Christ and the Doctrine of the Apostles . And therefore we must needs confess , that the Zeal of the Parliaments of France for the maintenance of the Sovereignty of Kings against the enterprises of those who , subverting the Order of God , would have it to depend upon this Spiritual Jurisdiction , is no less advantageous to the Church then to the State ; and that , on the other part , there is nothing more prejudicial to them both , then that low and fleshly prudence of these Theologues , who think to exalt the divine Grandeur of the prime Minister of the new Law , which wholly consists in the love to eternal good things , and in the despising of the things of this World , by secular and temporal advantages which God did never annex to him ; or that seek to enlarge their fortunes by this pretended Zeal for the enlargement of the Authority of the Pope . 'T is known to the whole World , that the Iesuites have within these hundred years been the chief defenders of these ambitious pretences , and that their Society has employ'd the most renown'd of its Writers to disseminate this Doctrine every-where : It is this which has been taught by (a) Iohn Mariana , (b) Gregorie de Valentia , (c) Alphonsus Salmeron , (d) Ludovicus Richome , (e) Louys Molina , (f) Robert Bellarmine , (g) Iohannes Osorius , (h) Carolus Scribanius , (i) Andrew Eudemon , (k) Iohannes Azor , (l) Robert Parsons , (m) Francis Suarez , (n) Gabriel Vasquez , (o) Leonardus Lessius , (p) Iacobus Gretserus , (q) Martinus Becanus , (r) Antonius Santarellus , (s) Vincentius Filiutius , (t) Stephen Bauny , &c. On the contrary , it is well known what extraordinary care the Parliaments of Paris and the Universities of France have taken to repress the Authors of these pernicious Opinions ; the one by their Arrests , and the other by their Censures . It 's above an hundred years since , that the Parliament of Paris gave a famous Arrest upon this Subject , the 4 of December , 1561. against a certain Bachelour in Divinity , who had put it into his Thesis , That it was in the Power of the Pope to excommunicate Kings , to give away their Kingdoms , and to absolve their Subjects of their Oath of Allegiance and Fidelity . This Proposition was declar'd seditious ; the Bachelour being not to be found , it was order'd that the Bedel of the Sorbon vested in a red Hood should disavow it before a President of the Court , and the chief of the Faculty of Divinity ; and that during four years space there should no publick Disputation be permitted in the College where it was defended . This whole affair is twice told us in the Bibliothec du Droit , under the words Interdictions , p. 4478. and Effigies , p. 1110. And Bouchel , who is the Author of this Bibliotheca , in reciting of this History adds this Remark ; The plain truth is , that within these fifty years past there is come a certain new Sect to be planted amongst us , called by the name of Jesuites , who maintain Propositions quite contrary to ours , to the very ruine of the State. The same Parliament testifies its zeal for the Interests of the King and Crown upon several other occasions ; as when it condemn'd to the fire the 8 of Iune 1610. the Book of the Iesuite Mariana , intituled , De Rege & Regis institutione ; and that after the same manner Iū . 26. 1614. it treated that of Suarez , intitul'd , Defensio Fidei Catholicae . But there was never any thing more celebrious upon this subject then that which pass'd 1626. in the censure of Santarel . This Iesuite had written a Book of Heresie , Schism , Apostasie , &c. printed at Rome 1625. permissu superiorum , in which ( following the common sentiments of his Society ) he taught , That the Pope might punish Kings and Princes with temporal pains , depose and deprive them of their Kingdoms and States for the crime of Heresie , and for other causes ; as when they were culpable of any fault , if he find it expedient ; when they become negligent of their duties ; when they are incapable to govern , and their persons burthensome to their Kingdoms : He adds , That the Apostles were not subject to the secular Princes but de facto onely , not de jure ; and in summe , that since the Pontifical Majesty had been establish'd , all other Potentates were become but his Vassals . So soon as ever this Book appear'd in France , the Sorbon , knowing that the Doctrine was invented and publish'd for the universal destruction of Civil Polity , and particularly the Monarchy of France , which was at that time governed by the most Christian , most clement and just King Lewis the XIIIth , that in treading the steps of their Ancestors , she might testifie her zeal and affection as well towards this Religious Prince , as towards the whole most Christian Kingdom , and at the same time satisfie that which all honest men requir'd of her ; resolv'd to examine the two Chapters of this Book of Santarel , 30 , and 31 , where this matter was treated of : And on the 1 of April 1626. having first heard the Deputies report , and consider'd the several Opinions of all the Doctors , she condemn'd the Positions ( being the common Opinion of the Iesuites ) for a novel , false and erroneous Doctrine , repugnant to the Word of God , and that renders odious the dignity of the Pope , opens a gap to all Schism , derogates from the Supreme Authority of Kings , ( which depends on God alone ) disturbs the publick tranquillity , tends to the ruine of Kingdoms , States and Republicks , debauches Subjects from that Obedience and Submission due to their Sovereigns , inciting them to Factions , Rebellions , Seditions , in summe , to commit Parricides against the persons of their natural Princes . This Censure approved by the whole Body of the University of Paris , and the rest of the Universitics of France , was authoriz'd also by a famous Decree of Parliament of the 13. March 1626. which declared the Propositions contain'd in this Book of Santarel false , scandalous and seditious , as tending to the subversion of Sovereign Powers , ordain'd and establish'd by God , and to the stirring up of Subjects against their Princes , withdrawing their Obedience , inducing them to attempt against their Persons and States , disturbing of the publick peace ; and order'd that the Book should be torn and burnt , and that the Iesuites should be oblig'd to disavow and detest it , and to approve the Censure of the Sorbon . This vigorous resistence of the Parliament and Sorbon has of late render'd the Iesuites a little more reserv'd in producing to the world this pernicious Doctrine . But as they never abandon what they have once undertaken , they have invented a way of establishing it after a more dextrous , but more dangerous , manner : for daring no more to propose it grossly and in terminis , they work more subtily to introduce the Principles on which it depends by necessary consequence ; wisely judging , that if once by their artifice they can but deceive the vigilancy of our Magistrates and the Sorbon , they shall easily make the People swallow it when-ever they please , and that as a Truth indubitable , which they will shew by a necessary consequence from what they have already made pass for a most Catholick Verity . This is that which the Iesuites have done in maintaining that famous Thesis of the 12 December 1661 ▪ as a Catholick Truth repugnant to the Greek Heresie concerning the Primacy of the Pope , namely , That Jesus Christ hath given to all Popes ( whenever they shall speak è Cathedra ) the same Infallibility himself had , as well in matters of Right , as in those of Fact. And that we might not imagine there were any great mystery in this condition , When they should speak out of their Chair , Cùm loquerentur ex Cathedra , they expresly declare , that this Condition does not concern the Pope's speaking in the head of a General Council : And in proposing for example , for one Constitution made ex Cathedra , the two Constitutions on the Five Propositions , they give us clearly to understand , that they do not pretend , that to the end the Pope should speak from his Chair , it were necessary for him to assemble so much as a Council of the Bishops of his Province , as the other Popes did ; or that he should consult the College of Cardinals , as they have since done , ( enterprising nothing ( how inconsiderable soever ) but by the advice of their Brethren , De consilio Fratrum ; ) but that 't is sufficient for him to speak in his Bulls , or from the Constitutions and Decrees which use to be pasted up on the Gates of S. Peter and in Campo de Fiori ; this being the onely solemnity which at Rome they pretend does render them sufficiently authentick , and that without so much as thinking it necessary they should be receiv'd and publish'd in the Provinces . See now to what a height the Iesuites pretensions are come . All that the Popes say in their Bulls and Constitutions , as well on matters and questions of Fact as those of Right , is to be look'd on as indubitably true as if Iesus Christ had himself avow'd it ; the Pope's Infallibility being still the same , ( according to their reckoning ) on these occasions and incounters , as that of the Son of God himself . Now how little so ever one knows of the Fundamentals of Santarellism , that is to say , of the Doctrine which affirms the Pope has power to depose Kings , it must needs be acknowledged that it is establish'd by this Thesis of the Iesuites , and that it is after a sort made more pernicious and criminal then ever it has hitherto been . For the defenders of this Doctrine , so prejudicial to Kings , were contented to establish this temporal power in Popes , by shewing that they themselves did attribute it to themselves by several Bulls and Decrees ; and that so we were bound to believe them , as being infallible in matters concerning Faith. But there was none of them that yet durst deny but that Popes might fail and be mistaken in the exercise of this power , because none of them did ever think them infallible in Questions which concern'd the Fact ; whereas the Iesuites now presume on both : They render Popes absolutely Masters of Kings , in attributing to them ( who by so many Bulls have defin'd their Superiority over the Temporalty of Kings ) the very same Infallibility with Iesus Christ , even in matters of Right ; so as they leave a King whom a Pope had deposed no place of appeal , or so much as to complain that the Pope might be mistaken in the matter of Fact , upon which they had judged him worthy of so severe a punishment : since by this new Doctrine of the College of Clermont he is equally infallible , whether he judge in general , that he has this power to depose Kings , which is the Question de jure ; or in particular , that such a King merits to be so us'd , which is the Question de facto . We must therefore clear these two points ; One , that the Infallibility of the Pope in matters of Right is , according to the Iesuites , the establishment of his Power over Kings ; the other , that his Infallibility in matters of Fact takes away all means from the Kings they please to depose , to complain of so rigorous a Sentence . For the first , 't is an easie matter to convince all the world of it : nor ought we to imagine it a Consequence held onely by those who profess themselves enemies to the Iesuites Doctrine , and which the Iesuites disavow ; 't is a Consequence which they themselves derive from it , which they every-where acknowledge must needs follow , and which does so indeed naturally and of necessity . For Popes ( as Iesuites themselves have learn'd us , ) have so many waies decided that they have power to degrade Kings , and dispose of their Kingdoms when-ever they judge it for the interest of Religion ; that if to be Catholick one is oblig'd to consider all that Popes say in their Chair , that is , by their Bulls , as Decisions of infallible authority , and Oracles pronounc'd even by Christ himself , Kings , their Ministers and Parliaments , must either renounce the quality of Catholick , or else tamely acknowledge that Kings are Sovereigns independent in respect of their own Subjects and other Princes , but nothing so in regard of the Pope , but that he has power to make them descend from their Throne , and to resolve them into their simple Originals ; so as exercising a Royalty superiour to theirs , it may be said of his Empire as an heathen Poet said of that of God , Omne sub regno graviore regnum est . All this is an infallible consequent of Infallibility , as the Iesuites well prove . For who can chuse but believe that Popes have the power to depose Kings , if once he be persuaded that their Decisions are so many Articles of Faith ; when it shall be shew'd him that Gregory the VIIth has decided it in express terms in a Council held at Rome , Anno 1067 , according to Onuphrius , Baronius , and all the Iesuites , Quòd Papae liceat Imperatores deponere ; quòd à Fidelitate iniquorum subditos potest absolvere ? Whence (a) Lessius the Iesuite concludes ( supposing the Principle of Infallibility ) That this Doctrine is no problematick Doctrine , but a constant Truth , not to be deny'd without violation of our very Faith. We must absolutely believe ( says he ) that this Doctrine ( viz. that the Pope may depose Kings , ) is an undoubted truth , and not such as we may believe what we please of ; but such an one as is intirely certain , not to be contradicted without wounding our Faith. And this I prove , first , Because these Propositions are defin'd in proper terms in the Roman Synod under Gregory the VIIth , where it is affirm'd , that the Pope may depose Emperours , and absolve the Subjects of wicked Princes from their Oath of Allegiance and Fidelity . Now a Definition made by a Pope in Council is matter of Faith. This is clear now without mincing , nor can it be more expresly declar'd that the power to depose Kings is a necessary consequent of Infallibility ; so as those Iesuites must needs be very impudent who shall after this dare to affirm , that they are their Enemies who derive this sequel from their Doctrine . The Iesuite Cardinal (b) Bellarmine , under the feign'd name of Sculkenius , writing against Widrington , proves in the same manner by this Gregorian Decree , that the Pope's Superiority over Kings is an Article of Faith , 'T is an Heresie ( saies he ) to affirm that the Pope , as Pope , and ex jure divino , has not the power to depose Secular Princes of their States , as oft as the publick good or some urgent necessity of the Church does require it . I prove this Conclusion . An Opinion becomes heretical when its contradictory is de Fide : But it is de Fide that the Pope has power to depose Princes ; since it has been defin'd and concluded by Gregory the VIIth in a Roman Council , where it saies expresly , That the Pope may depose an Emperour . Now who can deny this Conclusion that holds but the Principle , which is , That what has been defin'd and concluded by a Pope is de Fide ? Is not this Argument of the Cardinal invincible , supposing the Maxime to be true ? By consequent then , who can doubt but that , according to the Iesuites opinion and the truth it self , the power of deposing Kings is in the Pope a certain Consequence of his Infallibility ? The same Gregory the VIIth has so often decided the same Point , that no man questions his pretence of making it an Article of Faith ; as may yet be seen in the Bull of the Deposition of the Emperor Henry the IVth , made likewise in Council , where , addressing his speech to S. Peter and S. Paul , he thus expostulates . Now therefore exert and vindicate your power , O great and most holy Princes of the Apostles , that all the world may take notice and acknowledg , that if you can bind and loose in Heaven , you can also on Earth dispose of Empires , of Kingdoms , Principalities and Marquisates , in summe , of all mens goods and fortunes whatsoever , by taking them away from those who deserve them not , and by bestowing them on others . — For if you judge things Spiritual , shall we believe you have not the power to judge of Temporal and Secular ? Let all the Kings and Princes of the Age learn what your grandeur is and your power , and not dare to despise the Commandments of your Church : and be sure to leave such prompt and lasting marks in the judgment which you exercise against Henry , that his ruine be not attributed to the fate of arms or fortuitous accidents of War , but to your sole and almighty power . In consequence of this he denounc'd to the Emperor , as from God , that he should never win battel . But if Popes are infallible according to the Iesuites in actions past , 't is certain , at least , that they are not in those which are to come . For never did Prince gain so many , remaining Victor in more then 50 pitch'd Battels , and having at the very first slain the person whom his Holiness had design'd to make Emperor in his place . I could recount a number more of Passages relating to the same Pope , where he argues for the same Doctrine , as visibly founded in the Scripture , and annex'd to the Papal dignity . For 't is not imaginable that he should pretend onely this right over Emperors , because the Popes had so much contributed to the re-establishment of the Western Empire . On the contrary , 't is perspicuous that his pretence was over all Kings , and that it was built on that Supposition of his , viz. that the power of the Keys contain'd in it the Temporal Superiority , which made him set upon the Crown he sent to Rodulphus , Usurper of the Empire , this Latin Verse , Petra dedit Petro , Petrus Diadema Rodulpho . To shew that he believ'd he had power to dispose of Kingdoms by a right pretended to be given S. Peter by Iesus Christ himself . 'T is likewise on the same basis he threatned Alphonsus King of Arragon , to stir up his Subjects against him , if he gave him not speedy satisfaction concerning a certain affair : As , according to Cardinal Bellarmine , he brav'd Philip the I st King of France , to shew that he exempted none . But nothing does so evidently discover that one cannot acknowledge the Pope to be infallible , but that at the same moment we must acknowledge him likewise above Kings in Temporals , as that famous Decision of Pope Boniface the VIIIth has done in the Bull Unam Sanctam , approv'd by Leo the Xth in the Council of Lateran ; and the use which the favourers of the Roman Court make of this Bull to establish its pretensions . There this Pope defines , That both the one and the other Sword appertains to the Church , and to the Pope : That the Temporal Sword is subordinate to the Spiritual , and the Temporal Authority to the Authority Spiritual : That if this Spiritual power deviate from the right , it must be judg'd by the Spiritual authority : That this power was bestow'd on S. Peter and his Successors : and That whoever resists this Subordination of Power , resists Order , in establishing two Principles like the Manichees . Whence he concludes , that it is necessary to Salvation , that every humane power should submit it self to the Bishop of Rome . Cardinal Bellarmine , a Iesuite , in his Book against Barclay concerning the Power of the Pope , proves by this Bull , that Kings are subject to the Pope in Temporals ; and this Doctrine is certain and most indubitable . Now that it is ( saies he ) a thing constant and evident , that the Sovereign Bishop may for just causes be Iudge of Temporals , and sometimes depose Temporal Princes , we prove by the Extravagant Unam Sanctam de majoritate & obedientia , which shews us that Sword is subordinate to Sword ; that is , that the Temporal Authority is below the Spiritual : and that if the Temporal neglect his duty , it shall be judged by the Spiritual . And for fear it should be objected , that Clement the Vth seems to have revok'd this Bull by the Extravagant Meruit de privilegiis ; he prevents the Objection by saying , that Clement the V●h did not revoke the Bull of Pope Boniface , but advertis'd onely that this Bull of Boniface had defin'd nothing new , and had onely reviv'd the ancient obligation which men have to obey and submit themselves to the Apostolicall See , in the manner he had before declar'd , and which this Bull does observe ; that is to say , as well in Temporal things as Spiritual . Alexander Carrerius of Pavia , in a Book intituled De potestate Primi Pontificis adversus impios Politicos , Of the power of the Sovereign Bishop against the impious Politicians , ( which is the name he gives to the French , and particularly the Parliament , ) proves by the same Bull , that the Superiority over Kings in Temporals is an Article of Faith. This Power of the Pope ( saies he ) over the Temporals of Kings is confirm'd by the testimony of Jeremiah ; See I have this day set thee over the Nations and Kingdoms to pull down and to destroy , &c. as 't is also decided by the Extravagant Unam Sanctam ; where 't is said , that if the Temporal power deviate from the right , it shall be judged by the Spiritual , declaring that every humane creature is subject to the Bishop of Rome , and that this is necessary to Salvation . Therefore Boniface writ to Philip King of France in these terms : Know that you are subordinate to us both in the Temporal and Spiritual ; and we do hold and declare them Hereticks who maintain the contrary . For there are three marks whereby to distinguish matters of Faith. The first is , When the Decrees of a Synod are couched in these terms , If any one affirm such or such a thing , let him be accursed . The second , when it saies that those who maintain the contrary shall be Excommunicate ipso facto . And the third , when those of the contrary opinion are reputed and held for Hereticks . In fine , Cardinal Baronius having in a certain place mentioned the very Bull , concludes , that none do deny this Determination of Boniface , unless such as are excluded from the Church : Haec Bonifacius , saies he , cui assentiuntur omnes nisi qui ab Ecclesia excidit . And very well argu'd it were , if to be a member of the Catholick Church it were necessary to believe the Pope infallible ; since there is nothing more trifling and absurd then those Subterfuges which some Authors retire to , to put themselves under covert from this Bull , because they would fain support the Pope's Infallibility , but dare not maintain his Temporal Sovereignty in France . The chief of these is Doctour Duval , who , in his Treatise of the Power of the Pope , avows that Boniface the Eighth did establish his Superiority over the Temporalty of Kings through the whole body of his Bull ; but saies , that in all the Bulls there is nothing save the Conclusion which is of Faith , and that the Conclusion of this in particular imports onely , that every creature is subject to the Pope : which is true ( saies he ) as it relates to Spirituals . Certainly , if the Authority of Kings had need of so pitiful a Reply , one would conclude it built on a very weak foundation , Nullas habet spes Troja , si tales habet . For what appearance of Reason is there in this learned Doctor 's Solution ? 1. How does he pretend we should believe that a Pope , who makes a Bull onely to establish his Superiority over Temporals , ( which is the thing contested , and not over the Spirituals , which no body does dispute ) and that he who speaks throughout his whole Bull of this Superiority in Temporals , should in the last line form a Conclusion different from the Principles which he has establish'd , and that we are onely to regard this last line ? 2. The word subesse indifferently signifying a subjection in Temporals as well as in Spirituals , is it not clearly express'd and determin'd to Temporals by all that precedes it ? 3. How shall we ever comprehend what a Bull means but by the way it was then understood when it was made , as well by those who oppos'd it , as those who defended it ? and do not we know the troubles which then disturb'd all France and the Church caus'd by this pretence of the Pope , maintain'd by his Partisans , and contested by all the French ? 4. In fine , has not Boniface himself explain'd his own words by another Bull shorter then this , which he sent to King Philip in these terms , Scire te volumus , quòd in Spiritualibus & in Temporalibus nobis subes ; aliud credentes , Haereticos deputamus ? Whence Carrerius , as we have already seen , concludes well , ( supposing the Pope infallible ) that those who disagree concerning the Pope's Superiority over the Temporals of Kings are Hereticks . And the French of those times , without amusing themselves with Monsieur Duval's Sophistry , answered after another manner , and sufficiently testified , that the opinion of Infallibility was not so much as known in France . See an Act of the whole Kingdom against these Bulls of Boniface VIIIth , as 't is inserted in the first Tome of the Liberties of the Gallican Church . Of You , Sir , our most Noble Lord , by the Grace of God King of France , the people of Your Kingdom supplicate and desire , ( because it behoves them so to doe ) that You preserve the Sovereign Freedom of your Kingdom , which is , that You own and acknowledge no Sovereign on the Earth over Your Temporals , but God alone ; and that You give all the World to understand , that Pope Boniface does manifestly erre , and commit a most notorious mortal sin , in sending You word by his Letters and Bulls , that himself was Sovereign of Your Temporals , &c. and those who should believe the contrary , he esteem'd as Hereticks . Also that You cause to be declared , that we are bound to hold the Pope himself an Heretick , and not You , good King , and all the liege people of Your Kingdom , who have ever believed and do believe the contrary . The same Protestation is to be seen in several Acts inserted in that Collection which Mons. du Puy has made of the difference between King Philip the Fair and Pope Boniface ; where you 'l see how Pope Boniface's Bulls were then explain'd , and what was the opinion of France touching Infallibility . 'T is in vain to strive to make any other replies to these kind of Popes Decrees , then such as the French of that Age did before us . For as there 's nothing to which the Court of Rome aspires with greater passion then to this Temporal Empire ; so neither is there any thing which the Popes have establish'd with so much industry . Cardinal Bellarmine summs up no less then 18 since Gregory the VIIth to our times , who manifestly attributed to themselves this right ( as they call'd it ) of deposing Kings , and chastising them temporally , even to the privation of their States ; viz. Victor the III d , Urban the II d , Paschal the II d , Gelasius the II d , Calixtus the II d , Alexander the III d , Innocentius the III d , Honorius the III d , Gregory the IXth , Innocent the IVth , Boniface the VIIIth , Clement the VIth , Paul the II d , Iulius the II d , Paeul the III d , Pius the Vth , Gregory the XIIIth , and Sixtus the Vth . He counts to 16 or 17 Kings and Emperours against whom Popes have pretended this right of Sovereignty as a debt due to them ; amongst which there are 5 French Kings , Philip the I st , Philip the Fair , Lewis the XIIth , Henry the III d , and Henry the IVth . Baronius mentions also the Excommunication of a world of Germans , who are not yet well agreed concerning the Pope's Power : by which it appears that they alwaies pretended to make it an Heresie when at any time they were the strongest party . Nor is there any thing more frequent in these Bulls then their menacing Kings and Princes to deprive them of their States , in case of Disobedience . Which universally betraies that Passion which the Court of Rome has to infuse this belief into the minds of the People . But if one could forget those other enterprises of Rome against our Kings , which are founded upon this pretented Superiority , as this Superiority is upon Infallibility , since France has so universally hindred their effects ; yet we cannot but remember that which made us lose Navarre , because the wound is yet bleeding . Ferdinand had no other pretext to swallow it up from Iohn d' Albret , Great-Grandfather to Henry the Great , besides a Bull which he obtain'd of Iulius the II d against the King and Queen of Navarre , importing Privation of their Kingdom for having assisted Lewis the XIIth , whom it call'd Schismatick , and as having denied passage to the Army which Ferdinand King of Arragon would have sent into France to assist the King of England in the conquest of Guienne . I know very well that Cardinal du Perron , to render this Doctrine of the Power of Popes over the Temporals of Kings less odious to the French , tells us , that the real cause of the loss of the Kingdom of Navarre was the breach of the Alliance which the King of Navarre had with Ferdinand King of Arragon , which Ferdinand pretended to have been establish'd on condition , that if the Kings of Navarre should violate it , the Kingdom of Navarre should again revert to the Spaniards , who had render'd it by deed in Writing to the race of Albret ; and that Pope Iulius's Excommunication was neither the true Cause , nor real Pretence , but a certain tail of a Pretence , which though Ferdinand had made no use of , he had notwithstanding pretended that the Kingdom of Navarre appertain'd to him , and consequently possess'd it . But I know as well too , that there is nothing worse founded then this answer , as Mons. du Puy has made appear by most invincible proofs in his Treatise of the Right of the King to the Kingdom of Navarre . For he does there prove by the Spanish Historians themselves , that Ferdinand during the Usurpation , and whiles he liv'd , had onely the Title by the Pope's Excommunication to justifie his Arms. He shews how Ferdinand having swallow'd up this Kingdom 1512 , and being press'd by the King of Navarre 1513 to doe him reason , defended his possession by no other right but by that of the Excommunication ; and that in the two most authentick Acts on this subject , one whereof is the Will and Testament of Ferdinand , by which he bequeaths the Kingdom of Navarre to his Daughter Iane Queen of Castile , and the other of the Union of that Kingdom to that of Castile , it is expresly signified , that Iohn d' Albret and Catharine his Wife had been depriv'd of it by the Pope , for having adher'd to the Schism of the French Kings against Pope Iulius the II d ; and that the Pope had given him this Kingdom to dispose of as he pleas'd . I omit the other proofs . Which sufficiently shews that the Pope's Bull was no tail of Pretext , but indeed the onely and sole Pretence of that unjust Usurpation which continues to this very day . In the second place , there is nothing more absurd then to say that the Spaniards had never rendred the Kingdom of Navarre to the race of Albret , but with this written Caution , That if their Successors should violate the Alliance , the Kingdom should revert to the Spaniards . For Iean d' Albret ( on whom was the Usurpation ) was the first of Albret's race who possess'd the Kingdom . How then could it be said that the Spaniards had render'd it to Albret's race , who before never enjoy'd it ? And supposing we did take the word render'd for given ; it is no less false that the Spaniards ( were they of Arragon , or Castile ) gave this Kingdom to the race of Albret , who in no sort held it of the Spaniards but by the Marriage of Catharine , who succeeded King Francis Phoebus his Brother , and Francis Phoebus to Elianor his Grandmother , wife of Gastion de Foix , and sole superviving Daughter of Blanch Queen of Navarre , which Lady had espous'd Iohn King of Arragon the Father of Ferdinand , who being born of another Venter had nothing to doe with Navarre : So as this pretended Caution can be no other then a mere impertinent Fable without any foundation , since the Spaniards having neither render'd nor given the Kingdom of Navarre to the race of Albret , they could never appose any caution or condition either in rendring or bestowing it . Thirdly , The Spaniards themselves could never yet produce any Treaty of Alliance between the Kings of Arragon and those of Navarre where this Condition was appos'd : though , besides all this , it be beyond the power of Kings to annex any such Condition , since they are not so Masters of their Kingdoms , as to transfer them to any others then those who are their legitimate Successors . Fourthly , In fine , 't is plainly false that ever Iohn d' Albret broke any Alliance with Ferdinand ; but , on the contrary , Ferdinand it was who invaded Navarre in the month of Iuly Anno 1512 , and who made himself master of Pampelona , the capital City of that State , before there were any French in Navarre ; which compell'd Iohn d' Albret to throw himself into the arms of Lewis the XIIth , with whom he was before but in ill intelligence , to endeavour to maintain himself against this unjust Usurper , who four months before this Treaty of Iohn d' Albret with Lewis had obtain'd a Bull of Excommunication of the Pope against the King of Navarre , as falsly representing , that being joyn'd with the King of France excommunicated by the holy See , he deny'd the English free passage to enter into Guienne . It is therefore evident that it is onely this pretended Power which the Flatterers of the Pope have of late Ages attributed to him , to dispossess Kings , and make Donations of their Kingdoms to him that can obtain them , which has cost our Kings the Kingdom of Navarre ; since Ferdinand had but this pretence onely to invade it ; and all that the Spaniards would add to it since , was never so much as in their heads , because it was out of all probability . And it is still true , that this right is annex'd ( by all those who defend it ) to this Infallibility . We see likewise that ever since this , Popes have alwaies favour'd the Usurpation of Navarre , as a mark of the Power which they pretend to have for the deposing of Kings . This is evident by their shunning as much as possible the qualifying our King with the Title of the King of Navarre ; as in the Bulls of Barberin's Legation 1625 , wherein the King being but simply styl'd King of France , it was ordain'd by Parliament , that it should be declar'd by the Pope , that the quality of the King of Navarre had been omitted by inadvertency in the said Bulls , and that till that were rectified the Arrest of Verification should not be delivered , and the Bulls continue without execution in France . But what they could not then obtain by the wise resistence of the Parliament , they have now found an Expedient to obtain by the credit which the Iesuites have at Court : for finding they had there wrought so great an aversion against the Iansenists , that there was nothing more desir'd then their condemnation ; they believ'd they could make it be purchased with the loss of the Quality of King of Navarre : nor were they at all mistaken in their expectation . For Pope Innocent the Xth address'd his Bull to the King by a Breve , wherein he onely styles him King of France ; and all who lov'd the State saw with grief that they receiv'd this Breve so injurious to the King with open arms . You see how well the Roman Court knows how to profit on occasions and take her advantage , she never lets any escape which she does not manage with a singular address . But this Breve will one day prove one of its most memorable examples : since under colour of ruining the poor Iansenists , she has open'd a gap to establish two of the most considerable points of her Grandeur , and which have indeed been the most contested in France : The one is , That the Pope alone may decide Poins of Faith with an infallible Authority ; the other , That he may give Kingdoms away at pleasure , as Iulius the II d gave that of Navarre to the Spaniards . By all these proofs 't is evident that the Superiority of Popes above Kings in Temporals is an inseparable Position of Infallibility , as to the pretence of all those Theologues who are married to the Interest of the Court of Rome , especially the Iesuites : 'T is also clear that the subtilty of those who have made as if they would separate them hath so little basis , that it were an unworthy and dangerous prevarication in those who are oblig'd to maintain the Supreme Authority of their Prince , but to reduce the Right of Kings , which is certain and indubitable , to so shallow and trifling a defence . So as the onely means of hindring the establishment of this pernicious Consequence is , to stop that so dangerous a Principle ; and above all , not to permit the Iesuites the impudence of making it an Article of Faith , and the carrying it even beyond all sorts of bounds , and to an Infallibility in Questions de facto ; which is , in summe , to have given the fatal blow to the ruine of the Royal Throne . This is easie to prove . For Popes being once establish'd superiour to Temporal Princes in Temporals , as we have shew'd they cannot fail of obtaining , if once we allow them infallible in Questions de jure ; what defence remains there to a Prince against the stratagems of this Power , but the pretence of its being possibly miss-inform'd , and that it was mistaken in the grounds on which it proceeded to despoil him of his State ? But what means is there of opposing that pretence against a person who shall be in possession of the same Infallibility with Iesus Christ in matter of Fact ? What Christian is there who should dare oppose to Iesus Christ that he is mistaken ? and what were there more easie for a Pope then to ruine this defence ; since for that he had onely to declare by a Bull that he has well examin'd the Prince's Cause , and that he deserves to be Excommunicated and Depos'd , to oblige all the World to believe that he did merit it indeed ? Nor let any pretend that 't is not in these kinds of Facts that Popes are infallible : For both the Principles and Reasons of the Iesuites tend to it : And the benefit of the Church ( which is the sole foundation of this Imagination ) will rather incline to believe , that God is bound to make the Popes as infallible in affairs so important as the subversion of Kingdoms , the consequences whereof are so terrible to Religion it self ; as in the judgments which they make , whether there are or are not Errours in a particular Book , which is of it self but of very little consequence . Now if the Iesuites , without any reason , and from an humane apprehension and fear , should except these Facts , they would not in the least diminish of the pernicious subjects of their Doctrine ; because the spirits of those who are once imbu'd with their Opinions would easily break through these weak restraints , in which they made believe they would keep them , and maugre these groundless exceptions carry their corrupt principles to all their natural consequences . So as there is nothing able to oppose the funest effects of this Doctrine , which subjects Kings to a forein Power , whiles they permit this double Infallibility of Fact and Right to subsist , from which 't is impossible to divorce it . I very well know that there are some who seek several pretexts to charm the vigilance of Kings and their Ministers , that so they may not perceive how this Doctrine of Infallibility is prejudicial to States . One of these Pretences is , the affirming that this Infallibility relates to Faith and Doctrine onely , which are things Spiritual , and that have nothing of common with the Temporals of Kings , and the rights of their Crowns . But there is nothing more unreasonable then this adulterate Colour . For 't is true , that indeed this temporal is not of Faith it self , nor is the Doctrine the immediate Object of Infallibility : But one cannot without Heresie deny that it may not be the subject and matter of Faith ; since 't is an Article of Faith establish'd both by Gospel and the Apostles , that we ought to pay Tribute to Caesar , which is a temporal thing ; and that we owe Obedience to Temporal Princes , not onely to escape the punishment which they may inflict on us if we transgress , but because we are in Conscience also oblig'd to it . Non solùm propter iram , sed etiam propter Conscientiam . So as to persuade Kings that their Temporal is so far remote from Faith , that it can be no matter of Faith , is to dissolve and break the most sacred bond which unites their Subjects to their Empire , to wit , that of Conscience and Religion . Faith is in it self a thing intirely spiritual and divine ; but that does no way hinder things humane and temporal from being very often both the subject and matter of it . Warre is a secular thing ; yet 't is matter of Faith to know whether a Christian Prince may make warre : And the Anabaptists erre in matter of Faith , when they maintain that it is unlawful . The power which Magistrates have to put Malefactors to death is a temporal thing ; and yet it belongs to Faith to decide whether Iesus Chirst has left this power to Christians or no : and the same Anabaptists , who deny it , are esteem'd Hereticks by the Church . Usury is a temporal thing ; yet is it matter of Faith to resolve whether or no it be a sin . In like manner the Power of Kings is temporal ; but it concerns Faith to determine whether the power of the Keyes , which Iesus Christ has given to S. Peter , does extend to the breaking of that Obligation and Tie which Subjects have to their Sovereign , by absolving them from their Oaths of Allegiance . It concerns the interpretation of the words of I. Christ , and by consequent has relation to Faith : It imports the extent of the power that Iesus Christ has given the Pope , as his Vicar ; which we can know nothing of , but by divine revelation preserv'd in the Scriptures , and by Tradition ; and by consequence it is matter of Faith. It is no way then to be doubted , but the Question whether the Pope have any right to punish Princes with temporal pains , and to devest them of their States , by virtue of that Authority pretended to be given to S. Peter , is no concernment of Faith ; and therefore 't is in earnest a mere mockery , to persuade Kings , that the Pope's Infallibility does not extend to them , whenas in truth there are none whom it so nearly concerns as they ; since Popes having so often decided this Right to be theirs , if once the people be suffered to hold them infallible as to what they determin touching Faith , none can hinder them from acknowledging also that they do not erre in their explication of the words of the Gospel touching the Primacy of S. Peter , as of an Empire and Monarchy which extends it self even over the Temporals of Kings . But , besides this , the question is not of what the thing is in truth , but what 't is in the opinion of the Iesuites , and that the strive to infuse into the World ; seeing from thence it is the ill effects proceed which this unlucky Doctrine may produce : Errour and Superstition being infinitely more capable then either Truth or Religion to engage an abus'd people to Insurrections and disorders more nefarious . Now the Iesuites , as we have already seen , maintain that this Infallibility of the Pope reaches even to the making their Sovereignty over Princes an Article of Faith. It is of Faith ( say Bellarmine and Lessius ) that the Pope may depose Kings , because Pope Gregory the VIIth has decided it , and that the Decision of a Pope is a point of Faith. It were to take away all humane Reason , to hinder men from thus arguing ; and by consequent to sleep on the point of a Precipice , to suffer the Doctrine of Infallibility to creep into a State , from whence it is impossible but the other must needs spring . For having once permitted the people to be season'd with this Opinion , and that they are but accustom'd to receive all that Popes pretend in their Bulls , as well concerning matters of Right as of Fact , as if Iesus Christ himself had pronounc'd it ; if a Pope please to apply the Infallibility acknowledg'd to be in him , for the determining ( as they have frequently done ) that by virtue of the power which Iesus Christ has given him to bind and loose whatsoever is on Earth , he has power to depose Kings and absolve their Subjects from their Fidelity , and that such a King merits to be depos'd ; it is not to be thought 't will prove so easie a matter to defend ones self from these Fulminations , by altering the minds of the people in a moment , and persuading them that he whom they took to be then so infallible , is now no such thing , or is not at least in that matter ; that is to say , that he is infallible when what he affirms does not concern us , but ceases to be so when it imports us he should not be so . This were to make an ill estimate of the mindes of men , and of the force which custome has over them , to suffer one's self to be dazzled with these vain confidences . Those Opinions which do by little and little establish their authority in the minds of men , are weak and tender in their infancy and beginning ; nor is it then so difficult a matter to extirpate them : but when once time has rooted and confirm'd them , they get dominion of Reason , and discover a tyrannous look against which it dares not so much as lift up its eyes . Capable they are to precipitate it into all manner of excess , and make men violate the rules of very Nature , and the most sacred obligations of civil Society ; especially when they happen to be Opinions which possess the spirit by the way of Religion . For men being once persuaded , ( and with reason ) that they ought to prefer Religion before their lives , their goods , and whatever else they injoy , if in that they chance to be prepossess'd by an errour of dangerous consequence to the Civil state , they maintain and defend it to the utmost . Nulla res multitudinem efficaciùs regit quàm Superstitio . The League , the Guelphs and Gibelines are sanguinary examples of it : so as there is not a more mistaken and wicked policy , then that of those who , minding onely the present Age and their own interest , suffer these Opinions to root themselves ; without considering that it is infinitely more easie to hinder their establishment , then to stop their accurs'd effects when once they are confirm'd . The next Pretence is , to make the world believe that there is no such great reason to apprehend even the Opinion it self of the Pope's Sovereignty over the Temporals of Kings ; because , say they , Popes can exercise in so few Instances , that they seldom happen ; as in case a Prince fall into a formal Apostasie from the Faith and the Church , to embrace a false Religion . But 't is in vain these Authors endeavour to excuse this pernicious Doctrine by this false Colour ; since those whom they would defend loudly disavow them , as not induring that any should prescribe such narrow bounds to this Temporal Monarchy . On the contrary , there is nothing ( with these Divines ) so ordinary , as the Occasions for which they give the Pope this right to depose Kings ; so as there is not one in Europe whom they may not justly depose , according to their Maximes , had they but as much power in effect as they conceive themselves to have in right . Is there any thing more frequent then not to pursue the Pope's intentions in making Warre or Peace ? It suffices the Pope ( according to the Iesuites ) to dispossess a King , whenever he shall conceive Peace or Warre necessary for Religion . This is what Bellarmine teaches in express terms , in his Book against Barclay , cap. 19. And what ( saies Barclay ) if the Emperour refuse to draw his sword at the command of the Pope , or draw it against his will ? I answer , ( saies Bellarmine ) that if the Emperour will not draw his sword at the command of the Pope , or draw it against his will , and it shall be requisite for the Spiritual weal , he shall force him to doe it by the spiritual Sword ; that is , by his Censures , to draw the material Sword , or to sheath it again : and if the Emperour be not concern'd with these Censures , he shall absolve his Subjects from their obedience , the necessity of the Church so requiring , and even take away his Empire from him . 'T is thus he shall make him know that the Sword is subordinate to the Sword , according to the Bull Unam sanctam ; and that they both belong to the Church , though not after the same manner . We see likewise in * Raynaldus , Continuator of Baronius , a famous example of this manner of proceeding in Popes . For he reports , Anno 1458. n. 36. That Calixtus the III d , desiring to hinder the Warre 'twixt the King of Navarre and the Prince de Viana Heir of that Kingdom , sent them a Legate with order , if he could not reconcile them to Peace , to dispose them as from the Pope to lay down their arms , by menacing them with an Anathema , and arming their neighbour - Kings against him that should disobey . Is not this to subject Kings in the noblest right of their Crowns , which is to conclude Peace or Warre as themselves think fit ? Nor is there any thing more ordinary with the most Catholick Princes , then to have Alliances with Princes either Hereticks or Infidels . The example of Iohn d' Albret , depos'd from the Kingdom of Navarre by Iulius the II d , declares again that this pretence is sufficient for a Pope to depose Kings ; since this King had not been sold , but on pretence of an Alliance which he was accus'd to have contracted with Lewis the XIIth , whom this Pope pretended to be a Schismatick , because he was in warre with him for Temporal interests . 'T is a thing of no great consequence to molest a few Monks in the possession of their Privileges ; yet was that enough to depose a King , and deprive him of his State. For so it is that Bellarmine explicates the Privilege of S. Medard of Soissons , falsly-attributed to S. Gregory , and conceiv'd in these terms . If either King , Prelate , Iudge , or other Person whatsoever , shall violate these Decrees of our Authority Apostolical , or but contradict , disquiet or trouble the Friers , or shall ordain any thing contrary hereunto ; let him be depriv'd of his Dignity , of whatsoever quality he be , separated from the Communion of the Faithful , and condemn'd to eternal pains in the judgement of God. Though there was never any thing more false then this Privilege , as all knowing persons understood ; and albeit it had been true , one might say that it only contain'd a menate of God's displeasure , very frequent in those Ages , and not a severe sentence of downright Deposition : yet did this serve the Iesuites turn in favour of Popes , to establish them a right of dispossessing Princes and Iudges upon like occasions ; and they extort this very interpretation from Gregory the VIIth , who takes in the same sense certain expressions somewhat resembling them , of this Saint , concerning the Hospital of Autun . The interpretation of the words of S. Gregory ( saies Bellarmine de Potest . Roman . Pontif. in Temp. c. 40. ) is not mine , but of another Gregory , equal in Dignity , and not much inferiour for Sanctity . For S. Gregory VIIth , in his Epistle to the Bishop of Mets , which is the 21 of the 8 Book , cites this place of S. Gregory , to shew that the Emperour Henry was justly depos'd . S. Gregory ( saies he ) declares that Kings are fallen from their dignity , when they have the boldness to violate the Decrees of the Apostolical See , writing in these terms to an Abbot nam'd Senator ; Si quis verò Regum , &c. So although one may , and with great reason , destroy that foundation which is alledg'd from S. Gregory ; yet one cannot doe it against the testimony of Gregory the VIIth , who was no whitless infallible then he , if all Popes be infallible ; and , by consequent , it must be acknowledg'd , that by the Doctrine of Infallibility Popes have right to pronounce Kings to be fallen from their Dignity , as often as they molest Monks and Religious men in the injoyment of the Privileges that have been given them by the holy See : à fortiori therefore may it suffice to dispossess Chancellors , Presidents , Councellors and other Magistrates , when they have given any judgment or sentence prejudicial to their Privileges . But Innocent the III d , in the chapter Novit . de judiciis , has open'd a door that leaves no considerable errour of Princes , for which the Pope may not depose them , at least if they persist in them . For he pretends , that granting he had no right to meddle in Secular affairs , yet he was to judge of all such wherein there might be any mixture of sin ; Ratione peccati , cujus ad nos pertinet ( saies this Pope ) sine dubitatione censura , quam in quemlibet exercere possumus & debemus . And as in all contests there is commonly some sin on the one side or the other , especially when there is Warre , there being none of either part just , according to the Divines ; so by this means the Pope becomes sovereign Arbiter of all the Secular differences of Christian Princes . Now menaces of Deposition and Privation of all Dignity alwaies march with the judiciary Sentences of Popes against those who do not obey them ; and so , unless Kings were impeccable , or blindly resolv'd to obey whatever the Roman Court shall ordain them , it is hard if they ever want a pretext to depose a King when they have a mind to undertake , and have strength enough to execute it . It must then be acknowledg'd , that if once Infallibility be establish'd , the Pope will alwaies find reasons enough to dispossess a Prince , which if he do not put in practice , it must be when he wants either will or power . But were it reasonable that Kings , who are establish'd by God , should suffer Maximes to be introduced , according to which the acknowledgment of them for Kings by their subjects should depend upon the will of another ? Does not Christian Prudence and Policy oblige them to banish from their States all the seeds of Division and trouble , and not onely to consider the present , but enlarge their vigilance for the time to come ? It is true , that by the Grace of God , he who now sits on S. Peter's Chair is so wise and moderate , that we can expect from him nothing save actions of goodness and sweetness towards all Christian Princes ; but we have no assurance that it will alwaies be so ; and the past examples shew us sufficiently how easily things change at the Courts of Princes in a little time , which changeing so often their Princes , change also their Interests with them . I will onely recite what I find recorded in the History of King Henry the Great , so judiciously written by my Lord Bishop of Rhodes . This Prelate remarks , that the League ( which took birth from the time of Henry the III d , and which , with reason , he styles A powerful Faction which thought to introduce the Spanish dominion in France , and which strove to subvert the order of the Succession of the Royal Family under the most specious pretence in the world , viz. the maintenance of Religion ) would needs at first sustain it self by the authority of the holy See , which they carried to Rome , and presented to Pope Gregory the XIIIth , to obtain his approbation ; but he never would consent to it , but as long as he liv'd did altogether disavow it . Had Henry the III d any reason for all this to be confident that Rome would never joyn with these Factious persons , who desir'd nothing more then to dethrone him themselves ? If he did believe it , he was strangely abus'd . For the same Bishop acknowledges , that Gregory the XIIIth was no sooner dead , but Sixtus Quintus , who succeeded him , approv'd of the League , and fulminated terrible Bulls against the King of Navarre and the Prince of Conde , declaring them Hereticks and Apostates , &c. and , as such , obnoxious to the Censures of the Church , and the pains denounc'd in the Canons ; depriv'd both them and their Descendents of all lands and dignities , rendred them incapable to succeed in any Principality whatsoever , especially that of the Kingdom of France , absolving their Subjects from their Oath of Allegiance , and forbidding them to obey them . Notwithstanding this Prelate notes , that Sixtus the Vth was shortly after displeas'd with the League , and could never be brought to furnish any thing towards the expence of the War , which plainly abortiv'd the greatest part of their enterprises . But Urban the VIIth , holding the Seat but 13 daies after Sixtus , Gregory the XIVth succeeded him , who being of a vehement spirit , and by inclination a Spaniard , ardently embraced the party of the League , prodigiously lavishing the Treasures which Sixtus Quintus had amass'd , to levy an army of twelve thousand men , which he put under command of Count Hercules Sfondrati his Nephew , and accompany'd it with a Monitory or Bull of Excommunication against the Prelates who follow'd Henry the Great , which he sent by Marcellino Landriano his Nuntio , with a world of mony to be distributed to the Sixteen of Paris , and amongst the Heads of the Caballs in every great City . To which this Bishop addes , That the Parliament of Tours , ( that is to say , that party of the Parliament of Paris which was at Tours ) having receiv'd intelligence of the Monitory , caus'd it to be torn in pieces by the hand of the common Hang-man , and decree'd seisure of body against the Nuntio ; and that on the contrary those of Paris annull'd this Arrest , as being given ( saies he ) by people without authority , ordaining , that they should obey his Holiness and his Nuntio . These Examples produc'd by a famous Bishop , and one whom we cannot doubt to have been most affectionate to the holy See , makes us judge , that a Wise Politician will never neglect betimes to suppress these strange Opinions , which both the Parliament and Sorbon have so often pronounc'd so pernicious to States , as tending to the subversion of Sovereign Powers ordain'd and establish'd by God , and to the stirring up of Subjects against their Princes , under pretext that the present state of the Court of Rome would appear very far from such like enterprises . It belongs also to the wisedom of a King so illuminated as ours is , and affection'd to the prosperity of this Kingdom , not to confine his cares within such narrow limits as the present Age. His own so wonderful Birth , and that of a Dauphin which God has so early bless'd his Marriage with , should make him hope that his Race ( which is that of S. Lewis ) shall reign to the end of the World over this great Monarchy : 't is this which yet obliges him farther to extend the thoughts of his Royal providence beyond the bounds of common prudence , to prevent the source of those evils which may possibly happen in the Ages long to come , and to permit nothing which may one day shake a Throne upon which all his Descendents ought to sit hereafter . And truely it were highly necessary that great Kings should labour for themselves and their Successors to establish their Authority , since they have to doe with the most crafty and able Politicians in the world , who perpetually watch all occasions of more and more amplifying that of their Master ; who with infinite diligence manage the least occasions of advancing them ; who take for well-grounded all that escapes and is let pass , changing as soon Favours into Right ; who are not repuls'd at every resistence which sometimes opposes their undertakings , but , giving place for a while , are by the next opportunity ready to make fresh assaults ; which often succeeds , either by change of some Minister of State , or the humour of our Nation , whose vigour being but of a short continuance , yields that with the greatest facility to day , which she never resolv'd to agree to yesterday . We have an Example of this in that possession which the Pope's Nuntio's have gotten , of receiving the Attestations of the Life and manners of those persons who are nominated by the King to Bishopricks and Abbies . The late Mons. du Puy has compil'd a Treatise concerning this subject , where he shews , That by the Ordinance of Blois , Anno 1576 , by advice of the States General conven'd at Paris 1615 , and by the Assembly of the Notables Anno 1627 , this information ought to be made by the Ordinaries , as conformable to the Council of Trent , Sess. 22. ch . 2. and Sess. 24. ch . 1. That notwithstanding those of Rome had alwaies striven to put the Nuntio's in possession of this Right ; That they had vainly attempted it when Henry the Great prosecuted his Absolution there ; That they had begun to usurp this possession during the late King's Minority ; and that by little and little they had reduc'd things to such a point , as to oblige all those who were nominated to have recourse to them , till in the year 1639. it happen'd that the Sieur Hugues de l' Aratut , nominated to the Bishoprick of Cominges , making his Information before the Ordinary , and the Pope refusing to admit him , the late King of glorious memory resolv'd to oppose this violence and stop its course ; so as the affair having been sent to the Parliament , there was an Arrest given the 12 of December 1639 , by which 't was ordain'd That these informations concerning Life and manners should for the future be made by the Diocesan Bishops of the places , and not by the Nuntio's . Notwithstanding the Nuntio's have still continued to maintain their pretensions in despite of this Arrest , nor is there a person of them that does yield obedience by his addressing to the Ordinary ; because those who are dispos'd to doe it apprehend ( and not without reason ) lest their Bulls should be denied them . Well known is that famous Arrest given Anno 1648. upon the Remonstrances of the late Advocate-general Mons. Talon against those who would have valid in France the Censures of the Inquisition and Index ; in the interim they were never more in reputation then since that time : and it is hard to comprehend how the Clergy of France ( which has ever been so generous ) could endure it , without once complaining , that the Episcopal Decrees of the Prelates of France have been treated by the Inquisitors of Rome with so much indignity ; that they have rang'd them amongst the damned Books which they esteem so disgraceful , without vouchsafing either to clear it with the Bishops before Censure , or to render them any account of what they found amiss therein afterwards . See but how they bear all things before them with a perseverance indefatigable ; and by degrees how the pretences of the Roman Court ( which have formerly been so odious among us ) establish themselves in the Kingdom , and the ancient Maxims that our Fathers have conserv'd with so much zeal and jealousie are chang'd and come to nothing . 'T is not alwaies done at once , but sometimes by degrees and insensibly ; and to give an Instance of it , we need goe no farther then to that of the Infallibility of the Pope onely . 'T is certain that in the time of the Councils of Constance and of Basil they acknowledg'd no other Infallibility in the Church then that of the Church Universal , and the General Council which represented it , and that it went for current among all learned men , that the Pope might erre in point of Faith. It is what may be seen not onely in the Works of the greatest persons of those times , as of Gerson , Peter d' Ailly Cardinal of Cambray , the holy and knowing Carthusian Dionysius Rikel , Cardinal Cusa , the Abbot of Palermo , the Cardinal of Florence , Iohn Patriarch of Antioch , Alphonsus Tostatus surnam'd the Prodigy of the world , Iohannes de Parifiis , and of many more ; but likewise by the contest which sprung up in those times , Whither a Council were above a Pope , or the Pope above the Council ; which was decided in favour of the Council by the Fathers of the Council of Constance and Basil , who maintaining the Preeminence of the Council , made use of this Principle as certain and indisputable , That a General Council could not erre in Determinations which regard Faith and good Manners , and that the Pope therein might erre . So the Council of Basil , minding to establish this Preeminence of Oecumenical Councils in its Synodal Letter published after the third Session , speaks in this manner . This holy Church has receiv'd so great a Privilege of Jesus Christ our Saviour , which he has founded by his Bloud , that we most firmly believe she cannot erre . This is what is agreeable to God alone by nature , and to the Church by privilege . Nor was this gift imparted to the Sovereign Bishop , of some of whom we reade that they fell into Heresie . 'T is the Church alone which is without spot or wrinkle , which cannot erre in things necessary to Salvation . And afterwards , If the Council might erre ( it being certain that Popes may erre ) all the whole Church would be in an Errour : Si errare posset Concilium , cùm certum sit Papam errare posse , tota erraret Ecclesia . See the Voice of the whole Church legitimately assembled by the H. Spirit in General Council : For 't is not to be doubted but that then the Council of Basil was Oecumenical , since Pope Eugenius the IVth acknowledged by an Authentick Bull ( recited in the 16 Session , ) that the Council was legitimate and General from the beginning of it to that very moment . But what clearly testifies that no body in those times doubted of the preeminence of a Council above a Pope in things concerning Faith , which cannot be establish'd but on this of the Council's not erring and that the Pope may , is what Pope Eugenius ( what time he chiefly strove to set himself above a Council ) was notwithstanding oblig'd to acknowledge , That in matters of Faith the opinion of the Council ought to be preferr'd before that of a Pope . This we see in the last of the 3 Bulls , which he revok'd when he rejoyn'd himself to the Council , 1434. in these terms . Suppose a Pope or his Legate would doe one thing , and that a Council would doe the contrary ; we ought to follow not the Sentence of the Council , but the opinion of the Pope , or his Legate who represents him , because the Pope 's Iurisdiction is above that of all Councils ; unless it happen that the things in controversie concern'd the Catholick Faith , or that they were such as without the determination thereof the whole State of the Universal Church would be in disorder . In such a case there must be had more regard to the opinion of a Council then to that of Popes . Nisi fortè quae statuenda forent Catholicam Fidem respicerent , vel si non fierent , statum universalis Ecclesiae principaliter perturbarent ; quia tunc Concilii Sententia esset potiùs attendenda . This Pope you see acknowledg'd that in things concerning the Catholick Faith , the Pope being of one opinion , and the Council of another , that of the Council was to be chosen . Now this were ridiculous if the Pope were Infallible in Decisions touching Faith ; since there is no opinion which we ought to prefer before a man that is Infallible . And therefore Pope Eugenius , what-ever he pretended to place himself above all Councils , durst never arrogate that of Infallibility . Dionysius Rikel Carthusian , ( term'd the Extatick or Illuminated Doctor , as having through all his Works joyn'd an illuminated and inflamed Piety with his profound skill in Divinity ) in his Treatise of the Authority of the Pope and Councils , having in several passages spoken highly of that of the Pope , does notwithstanding acknowledge that in Council one cannot dispute the having this advantage above the Pope , That a Council cannot erre in matters which pertain to Faith and good manners , and that the Pope may erre there . The power of a Council ( saies he ) is in this greater then the Pope's , that Iesus Christ has promis'd to his Church , or the Council ( which is her Representative , ) an infallible direction and divine assistance which shall never fail . So as a Council can neither erre in matters of Faith , nor in what regards good manners ; forasmuch as it is immediately led by the Holy Spirit in the Determination of these things . And therefore the Pope himself is in these things to adhere to the Churche's Determination , that is , to the Decrees of the Council , as to an Oracle , and regulation of the Holy Ghost ; whereas the Pope being obnoxious to erre in points of Faith , good manners , and other matters necessary to Salvation , methinks men should not acquiesce in his judgement as the onely certain opinion , because he is not an infallible rule , nor yet a foundation so establish'd , but that it may deviate from the Truth . This holy Monk saies the same thing in a Sermon upon S. Hilarie ; and excepting onely those Authors who are notoriously ingag'd in the Interests of the Roman Court , all the knowing Divines of that Age spake the same Language . I observe onely Pope Adrian the VIth , who having taught the same Doctrine before he was exalted to the Pontificate , did not onely not retract it afterwards , but caus'd his Works to be printed at Rome , in which we may yet reade these words , namely in his fourth Book of Sentences : If by the Roman Church ( saies he ) you understand him who is the Head of it , 't is certain ( pray mark the term ) that this Head of the Roman Church , viz. the Pope , may erre even in things appertaining to Faith , by defending an Heresie by his Determination or Decretal . Si per Ecclesiam Romanam intelligatur Caput ejus , certum est quòd possit errare , etiam in iis quae tangunt Fidem , Haeresin per suam Determinationem aut Decretalem asserendo . See what this holy and knowing man has written , being then a private person ; and what it was he so approv'd when he was Pope : so little did his Advancement blind him , as it has done many others , or make him forget what he ow'd to Truth , to gratifie his new Dignity with advantages which he believed Iesus Christ never imparted to him . It is not here necessary to alledge the Parisian Doctors opinions , so well known to the World , and to the Iesuites themselves , who term the opinion against Infallibility Sententia Parisiensium : but we must not omit the sense of the whole Faculty in a Body , in this celebrious Declaration of the Faith which she made by order of Francis the I st , and which was afterwards verified in Parliament ; so as in France it held a particular force of a Law and a publick Ordinance : Having therefore receiv'd a command of the King to reduce into Articles the principal Points of Faith attacqu'd by Hereticks , she declares , That General Councils cannot erre in Points of Faith and regulation of good manners . Certum est Concilium Generale legitimè congregatum , universalem Ecclesiam repraesentans , in Fide & morum determinationibus errare non posse . But for the Pope , see what she saies of it all ; It is no less certain , that there is one Sovereign Bishop by divine right in the Militant Church , to which all Christians ought to submit , and who has likewise power to conferre Indulgences : Nec minùs certum est , unum esse jure Divino Pontificem in Ecclesia Militante , cui omnes Christiani parere tenentur , qui quidem potestatem habet Indulgentias conferendi . This different manner of speaking of Councils and the Pope in two Articles which immediately follow , attributing Infallibility to the Council , and none to the Pope , sufficiently states the different sentiments which these Doctors had both of Councils and Popes upon this subject . For I think not my self oblig'd to refute the extravagancies of a certain Writer of these times , who pretends to prove by the Obedience which these Doctors teach is due to the Pope , as if by that we acknowledg'd his Infallibility . By the same argument he may prove , that not onely all Bishops in particular , but that all Abbots , and Abbesses , Priors & Prioresses are infallible , because they are promis'd obedience . But he should have learn'd that in promising obedience to the Pope , men are so far from acknowledging an entire submission of belief to his Decisions , that the Divines say expresly , and amongst others Mons. Duval , Summo Pontifici parendum esse , sive errare possit , sive non : Which signifies but this , That men should not Dogmatize the contrary to what he has decided , and with this caution yet , nisi Error sit intolerabilis , as Gerson affirms . Such as has been the common sentiment of our Parisian Divines , till Mons. Duval , who would have introduc'd Opinions into the Sorbon totally repugnant to these ancient Maxims : But , as 't is customary with those who engage in quarrells against what is universally receiv'd , it has hitherto been with much wariness ; For he did in that manner assert the Pope to be infallible in matter of Faith , that in the same breath he likewise taught , 't was no matter of Faith to believe it : Non est de fide Summum Pontificem esse infallibilem . He holds moreover , that the Opinion of his not being infallible is neither rash nor erroneous . Non est erroneum , neque temerarium temeritate opinionis , dicere , Summum Pontificem in decernendo errare posse . And speaking concerning the Decision of a Pope against a Doctor of Paris , he saies , That this Definition of Sixtus the IVth is not of Faith , but onely very certain ; because , saies he , the Definitions of the Sovereign Bishops have not the certitude of the Catholick Faith , till they be first received by the Universal Church , or a General Council . And thus , whatever the Doctor 's design be and those of his gang to advance the Authority of the Pope , they have been yet oblig'd to acknowledge , that a Divine who should doubt , or not believe what has not been decided but by a Pope , should neither be accus'd of Errour or Temerity , provided he did not contradict the Pope publickly and with Scandal . Behold here the very first breach which has been made , at least in the Sorbon , against its ancient Doctrine . But in the mean time this has not hinder'd those very Persons who incourag'd this Doctor , and that were ingag'd by Interest with the Court of Rome , to reject this personal Infallibility of the Pope , whenever they had any regard of their reputation amongst learned men . This is evident by Cardinal Perron , who in his Reply to the King of Great Britain , l. 6. p. 1083. expresly acknowledges , that the onely expedient to determine Disputes of Religion with a certainty of Faith is by a General Council . Were the Service ( saies he ) taken away from the Original Tongue , and transferr'd into another , all means of celebrating universal Councils , and having any certitude or assurance of matters of Faith , would cease . For there being no certitude of the genuine sense of Scripture by our particular Interpretation , since no Interpretation of Scripture is of private inspiration , and we having no way left us of resolution with certitude of Faith in debates which rise about Religion upon the meaning of Scripture , besides the voice of the Church speaking in General Councils ; evident it is that whatever it be which takes away from the Church the means of holding General Councils , takes away from it all means of deciding the Disputes of Christian Religion with certitude of Faith. Cardinal de Richelieu , in his Book of Controversies , which has been approv'd by the late Mons. Lescot Bishop of Chartres , and divers other Divines exceedingly devoted to the Court of Rome , acknowledges the same thing , Lib. 3. c. 5. p. 424. Since there is ( saies he ) no Oecumenical Council which injoyns the use of the Images of the Divine Persons ; it is evident that 't is no Article of Faith : supposing that for the Principle , That onely General Councils can frame Articles of Faith. Thus we see that the Doctrine of Infallibility , which had been promoted by Mons. Duval with some kind of fear and reserve , was abandon'd by the most knowing persons of the Church , and chiefly by those who defended it against the Hereticks ; because they would not engage the cause of the Catholick Religion in defence of an Opinion so insupportable : and therefore the Favourites of the Roman Court were then contented that this Opinion should pass for problematick onely . Whence it came to pass that Mons. Duval ( who had but just propos'd it in this manner ) was all his life in so great esteem at Rome , that he was look'd upon there as the person in the world who had render'd the greatest services to the holy See ; and that all the Nuns had order not to doe any thing here without his advice . But finding this tentative succeed so happily , and that the Iesuites ( having gain'd the Catholick Universities ) had fill'd all mens thoughts with this infinite power of the Pope , which was highly advantagious to them for the withdrawing of them from the Jurisdiction of the Bishops , they no longer remain'd in this moderation . They pretended that it was not enough for the French to permit them to say the Pope was infallible ; but so order'd the matter , that no man was suffered to acknowledge him for less . They were contented that Mons. Duval should say that it was no matter of Faith to believe the Pope infallible , because this reserve was necessary at that point of time , for the currenter passage of the Doctrine ; but having first begun to distribute it in this manner , they did not long rest there ; the design is to make men believe that the Doctrine of the Faculty of Paris ( opposite to this Infallibility , which in Mons. Duval's daies was neither an Errour , nor any rash Opinion ) is since that time ( though the Church never thought of any change ) become a manifest Heresie . This is what the Iesuites have exceedingly farther'd : For 't is about 5 or 6 years past that Father Theophile Raynaud , a Iesuite of Lions , publish'd a Book with this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ipse dixit , to shew not onely that the Pope is infallible , but that it is matter of Faith that he is so , and , by consequent , those that doubt of it Hereticks ; and he treats Mons. Duval very ill in his Book , whom in contempt he calls a certain Doctor , for his caution in not so openly venting this false Doctrine as a new Article of Faith. And because they saw this enterprise of theirs was not punished as it deserv'd , growing daily more insolent , they proceeded to that extravagant impiety of their Theses of the College de Clermont , which is now the object of the indignation of all France , daring publickly to maintain , ( even in the midst of Paris it self , and in face of the Parliament ) That the Catholick Truth which opposes the Heresie of the Greeks concerning the Pope's Primacy is , That Jesus Christ has given to all Popes the very same Infallibility which himself had , not onely in Questions de Jure , but in those also de Facto . By this 't is visible to what their boldness may aspire , if not timely prevented and repress'd , and what progress these monstrous Opinions are like to make , to the total destruction of the Liberties of the Gallican Church so precious to our Ancestors , unless we be more vigilant in stopping its carreer . And in earnest it is very hard it should not be so , if we but consider a little those three Expedients which the abettors of the Court of Rome make use of to establish their Maxims . The First is , the Company of Iesuites spread over the face of the Universe , and got to be Masters of the greatest part of the Colleges ; so as all the World being imbu'd with these Principles from their infancie , as 't were , Opinions not advantageous to the Church , but the Court Politick of Rome , they are receiv'd with respect , as if they constituted a part of our Religion ; so as it is quite against the hair of any other , because the Iesuites accustom those who have once plac'd their belief in them , to look upon men as persons suspected of their Faith , who in this are not of their opinion . There is the hands of many persons a Treatise of the late Father Eustachius Gault , a very knowing and pious Father de l' Oratoire , nominated by the late King for Bishop of Marseilles , wherein he mentions how dangerous it is for this very reason , lest all the Colleges should in time , and by degrees , fall into the hands of the Iesuites . The Second means is , the care they take concerning Books ; blasting all that they find containing any thing of the ancient Maxims of the School of Paris , suppressing them all that they can ; or at least so ordering the matter , as to retrench whatever is not in their favour : as they have done by a large Discourse of Guicciardin , treating of the politick Incroachment of the Court of Rome , which is no more to be found in the late Italian Editions , but conserv'd in the old ones , as may yet be seen in an ancient French Translation of that famous Historian . In the mean while they give all manner of liberty to such Books as maintain their own pretensions , and that establish the Opinions on which they are supported . It must be acknowledg'd that there 's nothing has more advanc'd their Interest : for 't is almost impossible but the minds and spirits of Students should be fill'd with the sentiments of those Authors which they reade most . Now without speaking of the less considerable Authors , who are infinite , those who would more deeply apply themselves to the Ecclesiastical Science do commonly addict themselves to Church-History and the Councils ; and for the first , they goe to seek it in Baronius and his Continuators . This person had doubtless very many excellent qualities , and deserves great commendations for having by his indefatigable labour disintangled an infinite many of things which before lay in a strange confusion : But withall it must not be deny'd that the Zeal which transported him for the Grandeur of the H. See made him commit very many excesses , which might be pardon'd in a person so commendable on some other occasions , but by no means be defended : For how can we possibly excuse him all those fabulous imaginations of his , where he engages himself to make the world believe that Pope Honorius was never condemn'd by the 6th Council ; but that what we see of his Condemnation in the Acts of that Council has been maliciously inserted by the order of a most pious Emperour , whom he affirms to have consented to the Falsification of the Originals which he had in his hands ? And yet for all this , because F. Cambefis ( a very learned Dominican ) thought himself oblig'd , for the honour of Truth and of the Church , to refute this Fiction , which is of most pernicious consequence , ( since there is not an Act of General Council which one may not with as much likelihood say to be forg'd ) it has pleas'd F. Theophile Raynaud , a Iesuite forsooth , in a Book intituled An Cyriaci immunes à Censura ? a most bloudy Satyre against the whole Dominican Order , most outrageously to rend and tear this learned Frier , as if he had perpetrated the hainousest sin in the world , for having shew'n that Baronius engag'd himself into very great Absurdities , in not acknowledging that a Pope had been condemn'd as an Heretick in a General Council . A strange piece of tyranny it would be , to take away all liberty from Divines that love the Truth , to defend it against whomsoever when 't is thus wrong'd , and to interpret it a Crime to take notice of the excesses of Baronius , when he endeavors to advance the Authority of the Holy See. He is not then himself , and he sometimes saies such things seriously on this subject , that 't is hard to reconcile them to sense ; as when he attributes a kind of Infallibility to the Pope , which is not well applicable to God himself , viz. that the Pope can make new Articles of Faith , and change them again when they are made . Ut planè appareat , saies he on the business of the Apollinarists , An. 373. n. 22. ex arbitrio pependisse Romani Pontificis Decreta sancire , & sancita mutare . This is prodigiously strange ; and yet we find something like this of Baronius in the Preface of F. Sirmondus upon Facundus : For ( saies he ) this Bishop is not to be blam'd for having maintain'd the three Chapters , since Pope Vigilius was ever more dispos'd to defend them , as it was in truth reasonable , saies the Iesuite : * Vigilius ad defendenda , ut par erat , & probanda Capitula propensior . Save onely that he was not blamable but for blindly adhering to Pope Vigilius , in changing his opinion as often as it pleas'd the Pope to change ; defending the three Chapters when this Pope defended them , and condemning them when the Pope condemn'd them , undertaking to maintain when the Pope undertook it . After this guise it is F. Sirmond ( quatenus Iesuite ) would have us conform our Conscience to the Will of the Pope , without troubling our selves with the truth of the thing . But I say , quatenus Iesuite ; for as F. Sirmond , 't is well known to all his Friends , that there are few Divines who have less believed this blind Obedience then himself . But to return to Baronius : It must be acknowledg'd that his Annals being in other places fill'd with many very good things for the confirmation of Catholick Verities , and the purity of Discipline , contain also very many pernicious Maxims , and false Reflexions as to what concerns the pretences of the Court of Rome : and 't is that which makes these last to be receiv'd and swallowed , because they are mingled with the first . The Continuators follow all of them the same spirit , and do but tread in his steps ; but without coming near him in that which he did well , they infinitely surpass him in what he did ill . This is truth , especially of the last and most ample , which is Raynaldus . There can be nothing more weak of one part , or more insolent on the other ; and 't is a shame to the Church , that a Writer so little able should presume to compile its History . He is a man without discernment , without the spirit of an Ecclesiastick , without style , without judgment , without sincerity , without credit , and who delivers with an insupportable boldness , and as if they were forsooth so many Articles of Faith , the most indefensible pretensions of the Court of Rome ; who alledges Authors the most partial and least worthy of credit , such as Poggius , Blondus , Turrecremata , and the like , as the most authentick Testimonies , and after whom one were oblig'd to condemn the honestest men , and those whose sanctity it has pleas'd God to make known even by their Miracles , as the Cardinal d' Arles ; in fine , who upon all occasions , where he wants proofs , overflows with injuries and outrageous declamations , unworthy an Historian , who should never be transported with passion . For all this , he has had the boldness to dedicate his eighteenth Tome , containing the History of Five Popes , and two Councils , viz. that of Basil and Florence , to the French Clergy ; and 't is easily seen by his Epistle , that his design was onely to engage the Church of France , by the glozing Elogies he gives it for its steady obedience to the Holy See , to approve , or , at least , dissemble , all that his Tome contains advantages for the interests of the Roman Court , and prejudicial to the Liberties of the Gallican Church . But the design did not altogether succeed ; for having made an offer of his Book to the Assembly of the Clergy 1660 , thereby to obtain some Letter of Thanks , and so in time to make it pass for an Approbation of his Book through all the French Churches ; the Bishop to whom 't was referr'd found the Book so repugnant to our Liberties , that he would doe nothing in it : and with this repulse was his unworthy Present repay'd . But the Abettors of the Court of Rome believe with great reason that they have however gain'd a main Point , that there has been nothing positively done against a Work presented to the whole Clergy , Where the * Doctrine of the authority of a Council above a Pope , which is the prime foundation of the Liberties of the Gallican Church , and the first Article of the Pragmatick Sanction , is every-where styl'd Heretical and Schismatical , though it has been decided for a Catholick Truth by no less then two General Councils : Where the (a) Council of Basil , ( so rever'd of all France ) is rent and torn the most outragiously in the world , and that in a time when Popes have declar'd it for Oecumenical : Where a (b) trifling Scribbler imperiously presumes to decide a difference upon which the Church would never yet pronounce , making those to pass for Anti-popes who possess'd the Seat in Avignon during the Schism , who are yet the onely ones which France has acknowledg'd ; though God himself seems to have been willing that this Question should have remain'd undecided , since he has permitted very holy Persons to maintain the parties of both these Popes ; Saint Catharine that of Urban , and S. Peter of Luxemburg that of Clement , from whom he receiv'd even his Cardinal's Hat , as S. Vincent Ferrier , who also adhered to the Avignon Popes : (c) Where , by an abominable Lie , they impute to Charles the Seventh , that he knew the Gallican Church had made a detestable Schism by pronouncing an impious Sentence in behalf of Clement the VIIth against Urban the VIth : (a) Where the Pragmatical Sanction , which was contriv'd at Bourges , following the Decrees of the Council of Basil , by the French Bishops , which King Charles the VIIth had assembled there , with the Princes , Lords and great Persons of the Kingdom of all degrees and qualities is unworthily styl'd the Opprobrium of the King , because it declares the Pope inferiour to a Council , many waies limits his power , and re-establisheth Canonical Elections . (b) Where the Mandate de Providendo , Expectative graces , Reservations , Regresses , and other like Abuses , so justly condemn'd by the Council of Basil , and by the whole French Church , are maintain'd as legitimate Rights from this strange pretence of a Bull of Eugenius the IVth , That the Church of Rome does what she pleases with all Church-Dignities , without wrong to any man ; because she may alledge this word of the Holy Gospel , Friend , I doe thee no wrong , is it not lawful for me to doe what I will with mine own ? and that the same Pope writing to Alphonsus King of Portugal saies , That the free disposition of all Churches appertains to the Apostolical See , and that the Popes dispose of them as best they like , to which even Kings and Princes submit themselves . (a) Where the most Sacred Canons of the Church are so subdued to the Pope's will , that he makes a Pope writing to a King of France , to say , That 't is a ridiculous thing to alledge them to him , or demand of him their observation , as if he knew nothing of them ; whereas if he acted aganst the Canons , we are not to believe that 't was done out of ignorance , but because it pleases him to have it so : That he is so far Master , that according to his pleasure he might not onely interpret , suspend , and mitigate them , but alter and abolish them likewise as pleased his fansy . The whole Book is stuffed with like excesses , and greater then these too : notwithstanding the fautors of these pernieious Opinions have this advantage , that no body having complain'd of them , they will one day take this silence for a tacit Approbation ; beside the gain which they receive , when they who would be learned in the Church-History , studying it in these Books , shall at the same time suck in all these dangerous Maxims . Nor have they less perverted the other source of Ecclesiastical Science , to wit , the study of the Councils . The last Collector of them , Binnius , being but a small Copier of Baronius , Bellarmine and Suarez , who has stuffed his Notes with all that he thought proper to inspire these new Opinions . And what is altogether prodigious , is , that whereas the King of Spain has never permitted that any man should print in his Dominions any passage of Baronius's Annals prejudicial to his pretences ; they have in the Louvre it self printed the Collection of the Councils of Binnius : and that the Iesuites , who have ever had all the government of this Royal Press , have left there in the life of Boniface the VIIIth these outragious words against all France ; Philippum pulchrum , Galliae Regem , justè excommunicavit , This Pope did justly excommunicate Philip the Fair , King of France : As much as to say , that all France was Schismatical in that Age , for opposing ( as she did ) the Excommunication , as judging it very unjust , and appealing to the future Council ; and that she yet continues so , for having never since chang'd her opinion . You see in the mean time what the Iesuites think fit to print in the King's house , under his own nose , and at his charges , that so they may give the Enemies of France the advantage to reproach her for owning in this period the justice of an Excommunication of one of her Kings , against which she has heretofore so vigorously opposed herself . The Abridgment of the Councils by Coriolanus , printed at Paris , and revised by a Doctor of the Faculty , is yet in some sort worse ; all the contrary Maxims to the Liberty of the Gallican Church being set at the Head of the Book , as if they were so many Catholick Opinions . Nor is there any thing better to be hop'd for from that new Edition of the Councils which they are undertaking now at Paris , if the Iesuites continue Masters ; seeing we find well enough by the Plan which Father L' Abbé has caus'd to be printed , that besides all Binnius's Notes , if any thing be added , it shall be rather more and more to ruine the Liberties of the Gallican Church , then to defend them : and in effect we see , that whereas in Binnius the Council of Basil is call'd , Concilium Oecumenicum ex parte reprobatum , a General Council in part reprov'd ; Father L' Abbé in his new project totally suppresses this quality of Oecumenick , by simply calling it Basileense Concilium ; though he be exceedingly exact in giving the title of Oecumenick to all the other General Councils , and even to those also which as yet France has never acknowledg'd for such ; as that of Florence for instance , which he styles Florentinum Oecumenicum sive Universale Concilium , and that of Lateran under Iulius the II d and Leo the Xth , which he calls Lateranense quintum Oecumenicum , seu Universale decimumseptimum . You see how little they respect the judgment of the Gallican Church , degrading the Councils which our Ancestors have ever had in such singular veneration , as that of Basil ; and magnifying those which our Fathers would never receive for Oecumenical , as that of Florence , concerning which the Cardinal of Lorrain writ to Pope Pius the Vth , That in France 't was never receiv'd for Legitimate or General , and that all the French would sooner die then affirm the contrary . Much more that of Lateran , which Bellarmine himself durst not assert Oecumenical , as not compos'd but of a few Italian Bishops , who had no other mark but the ruine of our Canonical Elections , and against which the French have alwaies protested , as 't is to be seen by the History of the Concordate de Mons. du Puy ; and , in effect , the Council of Constance having decided that a Council is superiour to a Pope , and the Council of Lateran the contrary , one of the two must necessarily be in an Errour , and , by consequent , one of the two is not Oecumenick : and so all the world avowing , and the Iesuites themselves , that the Council of Constance was General , Father L' Abbé calling it Constantiense Concilium Oecumenicum decimum-sextum , that of Lateran , which is repugnant to it in a certain Decision concerning Faith , has not been so . But be it what it will , we may judge from hence that the Iesuites design is in this new Edition of the Councils to favour the pretences of the Court of Rome in all that possibly they can ; there being nothing she so much desires as to hinder the Council of Basil from being reputed General ; insomuch as those of the party have presum'd to falsifie a List of the General Councils at the beginning of the Epitome of Augustinus's Canon Law , leaving out that of Basil , which this learned Arch-bishop had set down , as may be seen , where , after these words , Constantiense sub Martino V , there is in these falsified Editions , Florentinum sub eodem , which is ridiculous , that of Florence , not having been held under Martin the Vth ; but it sufficiently shews what there was in the uncorrupted Copies after that of Constance , Basileense sub Eugenio IV , and then , Florentinum sub eodem . There are a world of other things in this draught of Father L' Abbé , which ought not to be suffered in France ; but above all , 't is a thing insupportable , that these Disciples of Santarel should dare to treat as Hereticks and persons suspected for their Faith both Priests and Divines , better Catholicks then themselves , for defending onely the Sovereignty of Kings establish'd by God , against those who would subject them to the Spiritual power . Thus this Iesuite injures Roger Widdrington , an English Priest , whom we may believe a very firm Catholick , since some temporal Interests might have else been able to make him quit his Religion , had he not held it by a divine obligation . But because he had several contestations with Bellarmine in favour of Kings , L' Abbé is pleas'd to rank him in the same design with Blondel , and to speak of him in these terms ; Non ignoro Davidem Blondellum , Rogerum Widdringtonum , & quosdam alios aut Haereticos , aut de Fide saltem suspectos , &c. The Third means which the Court of Rome makes use of to establish her Pretensions is , to defend and gratifie all those who favour her , and to decry , yea persecute upon all occasions , those that are any waies averse and contrary . 'T is so meritorious an action in their judgment to maintain that which they call the Rights of the Holy See , that even those whom otherwise they have no esteem of for any sense of Piety , become recommendable ; and 't is on the other side so great a sin to prescribe Canons for a limit of this infinite power , that whatever Vertue or Piety one might be acknowledg'd to have had before , he becomes wicked and Heretical upon an instant . I find two memorable examples of both in the 18 Tome of Raynaldus . The one is of Laurentius Valla , whom he affirms in a certain place to have been an impious fellow , and whom in another place he extolls for having exceedingly praised Eugenius the IVth , who is one of those Popes that endeavour'd to advance his Authority to the utmost . The other is of an Arch-bishop of Mentz , a person of great worth and Piety , that had some contest with Calixtus the III d touching Canonical Elections . This Arch-bishop complains that the Pope did not observe the Concordate which Eugenius the IVth and Nicolas the Vth his Successor had made on this subject with the Princes of Germany ; and Aeneas Sylvius , who was then Cardinal , and who writ about it to this Arch-bishop's Chancellor , was not able to deny it , since what he saies is , that if the Elections were Canonical , they ought to be confirm'd in virtue of the Concordate , and that they were not to be rejected ; unless ( saies he ) the Pope in Council with his Brethren the Cardinals conceive it fit to put in a Person more advantagious to the Church : as if this last Clause were not a visible infraction of the Concordate , which this Arch-bishop had great reason to complain of ; since the right of Elections had no more any thing solid , if the Pope refusing to confirm them had been acquitted , by saying , he onely did it to constitute a more fitting person for the Church in place . Be it what-ever , 't is certain this Contestation concern'd one onely Point of Church-Discipline , and another in which the Pope was visibly in the wrong . See yet what Raynaldus teaches us Anno 1457. n. 49. That Pope Calixtus the III d wrote to this Arch-bishop of Mentz upon the complaint he made of the non-observance of the Concordate touching Elections : * I cannot conceive that you should doe any thing against the Authority of the Sacred Roman Church and Apostolical See , knowing you to be a learned and prudent Pastor , and one that fears God , which are contrary to those who offend the Authority and Power of the Holy Church of Rome , and of the Sovereign Bishop ; since whoever presumes to commit this attempt incurrs not onely the pains ordain'd by Divine and humane right , but does also commit the most hainous crime of Heresie . Thus a man becomes an Heretick , and ( as he saies ) a wicked Heretick , how knowing , prudent or fearing God soever he be , if he opposes the Pope in any thing which does purely concern the Discipline of the Church , whatever reason he may have so to doe . Those of Rome have alwaies pursu'd the same course ; and Bellarmine ( though one of the most moderate of them ) forbears not to speak most outragiously against those who defend the Sovereignty of Kings , and to treat them as Calvinists , Pagans , Publicans , and Parasites of Kings , to the loss of the Kingdom eternal , under pretence of conserving to them their Dignity which is temporal . And an Italian Author , who styles them in the Title of his Book impios politicos , addresses these words to them at the conclusion of his Book : Away then with these modern insipid Politicians , who , led with envy and ambition , would derive the Authority of States from that of Pilate ; and of whom those Saints of God have thus prophesied , The Kings of the Earth and the Princes are met together against the Lord , and against his Anointed . That is to say , The Pope is Iesus Christ , and all Christian Kings who maintain their Sovereignty against the Usurpations of Rome are the Herods and the Pontius Pilates . This publick decry yet in the Books of these Writers is nothing so considerable as the particular and clandestine traverses that the Court of Rome excites upon all occasions whatsoever against those whom she believes not favourable to her Interests . By that it is she stops the mouths and stays the Pens of almost all Learned persons , who cannot really possess themselves of that Title , that they are not inwardly persuaded of the Hypocrisies of these ambitious pretensions ; but they chuse rather to be silent , then to speak of it : Because there are but a very few persons so in love with Truth , as , in resolving to maintain it , will endure to be tormented and barretted all their life-time , and to be torn in pieces when they are dead . They see that Kings and their great Ministers take not for the most part that care to protect those who maintain and defend their Right , by some testimony of their acknowledging it , as the Court of Rome does to persecute them , or at least to deny them all kind of favour . They must be touch'd with an extraordinary Zeal , and very disinteress'd , to surmount all these considerations , and to sacrifice themselves for the Interest of their Prince and Countrey , without any hope of advantage , or , to speak more properly , with reason to apprehend all sort of disadvantage by it . All those principally who are ty'd to any Community are thereby oblig'd to a silence , which they believe to be just , as holding themselves responsable for the conservation of their Body . And 't is true , these vast Bodies have stricter bonds which tie them to Rome , and are more expos'd to Persecution , because they have more places which expose them to seisure ; to which one may adde , that almost all the Religious and Communities have their Generals resident at Rome , who will never permit that the Divines of their Orders should undertake to teach things which would not be well receiv'd there , and from which there may lie a grudge against the whole Order . They are therefore Private persons onely who are fit upon these encounters to engage for the Truth : but then it is necessary that they be furnished with Light to know it , with Zeal to love it , with Steadiness , not to fear the ills it may produce , and with Sincerity and Disinterest , that so they may have no occasion to be in danger of being thwarted . And when there were onely this last , how rare a thing it is to be found ! Well therefore has Iohn Major , that renowned Doctor of Paris , long since observ'd , That it was not to be wonder'd at , if they were fewer who declared for a Council then for the Pope , since Councils met but seldom , and gave no Benefices , whereas the Pope does , and thence 't is ( saies he ) men flatter him with an omnipotent power , as well in Spiritual things as temporal : Hinc homines ei blandiuntur , dicentes quòd solvere potest omnia , quadrare rotundata , & rotundare quadrata , tam in Spiritualibus quàm in temporalibus . Hence it proceeds that the Liberties of the Gallican Church and the ancient Maxims of the Sorbon are now-a-daies hardly vindicated but by secular persons , such as We that have less relation to the Court of Rome then Ecclesiasticks have ; whereof the wisest of them are rather satisfied to approve them in their heart , without defending them in their Books : such power have fear and interest upon the spirit of those who should be more free from them by the Sanctity of their Profession . But if there be persons disinterested , so as not to be touch'd by these temporal considerations , it often falls out that having little judgment and less science , their Piety it self engages them into these new Opinions ; because they are publish'd in the World under this artificial veil , That 't is , forsooth , to violate and wound Religion to contest the Pope's Infallibility and temporal Sovereignty over Kings . Those in the mean time who have no relation to it but this pretext , without any mixture of humane interest , may easily be disabus'd , if once they but consider that the most pious of all our ancient Doctors , as the illustrious Gerson ( wihtout mentioning Dionysius the Carthusian , and the blessed Cardinal d' Arles ) have oppos'd with greater vigour those ambitious pretences of the Court of Rome , and that they have judg'd that , on the contrary , 't is the sincere Zeal for the Catholick Religion which ought to oblige all judicious Divines , courageously to resist this temporal Superiority over Kings and Infallibility , as two inseperable Maxims one from the other , either of them capable to raise very great mischiefs to the Church . For in effect , what is there more opposite to the real benefit of the Catholick Religion then this Doctrine of the Pope's Superiority over Kings in Temporals , which is a necessary consequence of Infallibility , and of the power which they give him to depose them ? Is not this to render Religion abhorr'd and suspected of all Princes , as the Sorbon has judiciously remark'd in the Censure of Santarel , to give them cause to believe that 't is impossible they should have Subjects at the same time good Catholicks and faithful to their King ? What Infidel Prince indeed would permit men to preach Faith in the Countries under his obedience , if he knew that all those who embrace it think themselves by that dispens'd with for obedience to him farther then another Sovereign pleases , who can at any time cause them to take up arms against their lawful King ? Were this for example a proper expedient to incline the Americans to receive our Faith , to say to them , as some Spaniards did , that the Pope had bestow'd their Country on the King of Castile ? And however Barbarians as they were , had they not reason to reply , as they did , That they knew no such thing as a Pope , but that if there were , he must needs be a wicked man , to give away that which was none of his own ? Were not this also to dispose Heretical Princes not to suffer Catholicks in their States , when they shall behold them but as so many subjects to another Prince , who has power to command them to depose him in the Country where they live ? And do not we know , that 't is this has so imbitter'd the King of England against the Papists , and the almost sole cause of the disturbance which they suffered in Iames's time , as being to this day the greatest obstacle to the progress of Religion in that Kingdom ? In fine , what Catholick Prince would be willing that his Dominion , which he takes so much pains to preserve both in Peace and War , should continually depend upon the judgment of one sole Person , who may be possess'd perhaps by his Enemies , or transported by his proper passions ? For 't is a weak confidence to resolve they will give the Pope no occasion to Excommunicate or deprive them of their Kingdoms . What occasion had Iean d' Albret given , that for all this was despoil'd of his Estate ? Really one cannot offer a greater injury either to the Church or Pope himself , then this attributing of so odious a power to him : And the Church will have reason to say to these preposterous defenders of her Interests , as Iacob said to his Children Simeon and Levi upon the Sack of Sichem ; Turbâstis me , & odiosam fecistis me Chananaeis & Pherezaeis habitatoribus terrae hujus , You have troubled me , to make me to stink among the inhabitants of the Land. Besides , in celebrating the first Advent of the Son of God himself , she testifies , that all the Kings of the Earth , and even the most fierce of Tyrants , had no reason to have been jealous of the coming of this new King , for that he who gives to his the Kingdom of Heaven , ravishes not from Princes the Kingdoms of the Earth : Non eripit mortalia , Qui Regna dat coelestia . But our Popes take it for an honour done them , when men attribute to them praises quite contrary to what the Church gives Iesus Christ ; and Kings are in danger of their Empires , since they can take from Princes both their States and Kingdoms . But doubtless , when they shall have consider'd how unfortunate these pretences have prov'd to them , and how odious they still are , they will easily themselves acknowledge the truth of these excellent words which the Advocate general Mons. du Mesnil has , in those Memoirs of his upon the procedures of Rome against the Queen of Navarre , inserted amongst the Liberties of the Gallican Church . Whilest the Popes of Rome pursu'd the footsteps of Charity and Christian Humility , confining their power to the Spiritual Government establish'd by God in his Gospel , without arrogating to themselves a magisterial , temporal or worldly Dominion ; so long they received universal reverence and sincere obedience from all men : But no sooner did they or any of them exalt themselves by assuming an Authority not onely as Peers , but Superiours to Kings , but they became in danger of losing their own Authority , and that too which they would have usurped from others , and have created trouble both to the Kingdom of God and of his Church . Certainly those Popes who shall but consider these Christian and pious Reasons , will never suffer themselves to be surpris'd with the Flatteries of those about them ; and will understand that 't is not the Interest of the Holy See which these Sycophants look after , but their particular profit . Nor do they alwaies dissemble their low and unworthy pretences ; nor are they afraid sometimes to sooth the Pope , as one would do the Turk or great Mogul , by those profusions of mony which he spends on his Courtiers . Let the Italians ( saies that Italian Carrerius ) lift up their heads above all Nations of the Earth , for that singular grace and favour which God has done them in bestowing on them a spiritual Prince , namely the Bishop of Rome , who has chased great Kings and mighty Emperours from their Thrones , to set others in their places ; to whom so many potent Kingdoms pay'd tribute so long , as never any thing has been seen like it ; and who divides such riches amongst those of his Court , as never any King or Emperour hath done before . But these so lofty Elogies in the eyes of these base and interested spirits appear but Sacrilegious to those who truely honour the grandeur of the Spiritual Authority of the Pope . It is the very same in the matter of Infallibility ; the politick Theologues thinking to procure a great advantage to the Pope by publishing this Doctrine : never considering that on one side they put a very great obstacle to the re-uniting of Hereticks , who are more scandaliz'd with this pretension then with all those Points of our Faith in which we disagree ; and on the other , that by this Doctrine they make the Pope in danger to deceive himself , and expose the Church to Schisms and Divisions . For 't is this pretence of Infallibility which may induce Popes to neglect to take the legitimate and ordinary waies of deciding Points of Faith , who , by the consent even of Cardinal Bellarmine himself , ought to assemble Councils , and there onely regularly examine Controversies of Religion ; which they will hardly ever be brought to doe , so long as they are persuaded that they are Infallible , without obligation to any other forms . Nor let them alledge how great an advantage it is , the having an infallible Authority in the Church , to which there is so easie an access ; as if the verity of things depended upon their commodiousness . Were this so , we must also conclude that Popes are impeccable too , at least in the Government of the Church ; for who would question but that were likewise very commodious , for hindring the Damnation of so many persons by these unlawful Dispensations , which persuade them that what-ever the Pope permits is as truely lawful as if God himself had said it ? whereas really there is nothing more true then what an Ancient has affirm'd , namely , That the greatest part of Dispensations are nothing else but a more easie descent into Hell with the Pope's permission : Facilis descensus ad inferos cum bona venia Papae . But as this Impeccability would be exceedingly advantagious if indeed God had bestow'd it upon Popes ; so , on the contrary there can nothing be more pernicious then the Flattery of those who goe about to attribute it to him , since it the more imboldens them blindly to pursue their own Passions , without fearing to offend God. And this is what those Cardinals and Prelates ( chosen by Paul the III d for the Reformation of the Church ) affirm'd really to have succeeded by means of * some Persons , who would needs persuade some Popes that their Wills were a sufficient Rule for their Actions ; whence it follow'd , that what they pleas'd was lawful ; and hence ( say they ) have ( as from a source and spring ) flow'd such an infinity of abuses and intestine maladies as have reduc'd the Church to such a condition , as her recovery seems in a manner to be desperate . We may affirm the same of Infallibility : It would be an extraordinary Priviledge ; but the Scripture having assur'd us that Every man is a Lier , unless some Authority not inferiour to it have exempted us from that Rule , 't is a great unhappiness to believe one's self Infallible ; because there is nothing that we are more propense to then the falling into Errour by presuming we cannot erre . And on the other side it may truly be said , that the likeliest means of rendring Popes infallible were , to persuade them that they are not so ; to the end a holy fear may alwaies preserve them in an humble and salutary diffidence of their own sense , and incline them to a diligent research of those waies and expedients which God has established to assure them of his divine Truths . Paris the 1. of February , 1662. FINIS . An ADVERTISEMENT upon the following DISCOURSE . IT has been long said , that in the precedent Discourse there have been laid the grounds of pernicious Consequences , &c. that divers things have been taken out of the Notes upon the Pope's Infallibility formerly made by the same Author : But since there has been nothing alledg'd against what was solidly discussed in these Notes touching the Authority of the Councils of Constance and Basil , it is thought pertinent to adde it here . A REFUTATION OF Certain Cavils with which some Theologues endeavour to elude the Authority of the Councils of CONSTANCE and BASIL . THE Sense of the Church upon the point of Infallibility did never more perspicuously appear then in the times of the Councils of Constance and Basil , so venerably esteem'd by all France . 'T is well known that the Doctrine of the Superiority of a Council above the Pope does necessarily destroy his pretended Infallibility ; because all Authority which is inferiour , seeing it may be corrected , 't is impossible it should be infallible ; since an Authority that is infallible cannot be corrected : It follows then of necessity , that if the Pope be inferiour to a Council , he is not infallible . All Divines are agreed upon this consequence ; and there is none who maintain the Infallibility of the Pope , but they likewise maintain that he is superiour to a Council . Moreover , if Popes be inferiour to Councils , it follows clearly that they are not onely fallible , but it is also as evident that they have actually erred : seeing Leo the Xth has defin'd the contrary in the Council of Lateran . It is therefore certain , that the Superiority of a Council above a Pope does by necessary consequence involve his Fallibility . Now this Superiority was clearly decided in the 4th Session of the Council of Constance , where the Council declares , Concilium Generale habere à Christo immediatam Authoritatem , cui omnes obedire tenentur , etiam si Papalis dignitatis existat . And thus the Fallibility of the Pope was defin'd by this Decree . The novel defenders of the Superiority of Popes above Councils exceedingly torture themselves about this Decree of the Council of Constance . For they cannot deny but that Pope Martin the Vth ( elected by this Council ) did confirm it in all things which had relation to Faith : Now the Authority of General Councils is matter of Faith ; which forces them thus to precipitate themselves upon Solutions so ridiculously weak , that it is strange any Divines should be found who durst propose them . In the first place they affirm , that the Council of Constance is approv'd by Martin the Vth in his quae Conciliariter gesta sunt ; but that this Decree was not made Conciliariter , because ( say they ) it was made without Examen , and therefore was not approved . 'T is easie to see how dangerous an Answer this is : since if men be once permitted to distinguish in Councils after this manner between Decrees examin'd and not examin'd , the way is open to weaken all their Authority . For how many matters are there which , having been very well examin'd before Councils have been call'd , have no need of being re-examin'd for a long time after , whilst all Prelates and Divines remain agreed concerning them ? But there is no necessity of insisting upon this , since this Solution is founded onely upon manifest Falsities ; there being in the world nothing more untrue then the pretence of those Authors , that the Decrees of the 4th and 5th Session about the Superiority of Councils were not of the number of those things which were decreed Conciliariter . For 't is remarkable that the order of the Council of Constance was , first to propose and examine matters in the particular Congregations of the principal Nations of Christendom , and then they were said to have been decreed Nationaliter . After that they were propos'd again in the publick Sessions ; and when they were concluded there , then they were pronounc'd to have been determined Conciliariter . Whereas that which had onely been decreed by the Nations , and not in the publick and general Session of the Council , was never said to be determin'd Conciliariter , but Nationaliter onely . This is the true explication of these two words , as appears by the place it self which these Authors would pervert . For they have not any thing to alledge on this subject , save what we reade in the conclusion of the Council , which was in the 45th Session . A Cardinal having said , according to the custom , Domini ite in pace , and a Dominican gotten up into the Pulpit to preach ; the Embassadors of the King of Poland and Duke of Lithuania asked the Pope in the name of their Masters , That before the Council were dissolv'd , he should cause to be condemn'd in a publick Session , or else declare for condemn'd , the Book of a certain Frier , one John Falkenberg , which notoriously maintain'd divers horrible Errours and Heresies , and which had already been lawfully condemn'd for heretical by the Deputies as to what concern'd the Faith ; and which had likewise been concluded by all the Nations of the Council , and by the College of Cardinals : That unless this were consented to , they did protest denial of Iustice in the name of their Masters , and would appeal to the next Council . Which being done , ( the Acts added ) Our holy Father the Pope replying , said , That he would inviolably hold and observe all and every the things which had been determin'd , concluded and decreed in matters of Faith by the present Council Conciliarly , and that he would never in any kind contradict it : That so he approved and did ratifie all that had thus Conciliarly been done , and no otherwise whatsoever . Dixit respondendo ad praedicta , Quòd omnia & singula determinata , conclusa & decreta in materiis Fidei per praesens Concilium Conciliariter tenere & inviolabiliter observare volebat , & nunquam contraire quoquo modo : Ipsáque sic Conciliariter facta approbat & ratificat , & non aliter , nec alio modo . See here the onely foundation of Cajetan's distinction , and the sole reason which he alledges to pretend that Pope Martin the Vth did not approve the Decrees touching the Superiority of Councils , as not done Conciliariter . But by the very same he evidently approves that he has approv'd them : since the Pope includes in his Approbation whatsoever had been determin'd Conciliariter , and excludes but what having been concluded by the Nations , had onely been determin'd Nationaliter , and not Conciliariter , forasmuch as it was not propos'd in the publick and general Sessions of the Council ; so as had been the condemnation of Falkenberg's Book , which he refus'd to ratifie for reasons not known to us . Now it is evident , and no waies doubtful , but the Decrees touching a Council's Superiority were first examin'd and concluded by the Nations , and afterwards establish'd and determin'd in two publick and general Sessions of the Council , that is to say , in the 4th and 5th , where 't is noted , that these Decrees were first of all deliberated and concluded by all the Nations : Certa Capitula per modum Constitutionum priùs per singulas quatuor Nationes conclusa & deliberata legit & publicavit . And 't is said at the end of the Session , that the Council had uniformly approv'd and concluded them : Quibus Articulis sive Constitutionibus lectis , dictum Concilium eos & eas uniformiter approbavit & conclusit . Were it not then altogether shameful and most impudent to presume to deny that Martin the Vth had approv'd these Decrees , since he has so expresly approv'd whatsoever was determin'd in the Council Conciliariter ? and that 't is as clear as day , the Decrees were determined Nationaliter & Conciliariter ? In like manner we see that the two latter Annalists of the Church , Spondanus and Raynaldus , to give some colour to this Cheat , change either in the whole or in part the subject and occasion which caus'd Martin the Vth to say , that he onely approv'd that which had been done Conciliariter . For Raynaldus Anno 1418. n. 2. falsly supposes that Martin the Vth speaks these words upon the Fathers of the Council demanding a confirmation of the Acts : Cùm veteri more ( saies he ) à Patribus Martinus rogatus esset , ut Concilii Acta Apostolicâ authoritate confirmaret , ità ipsum respondisse tradunt Acta ; S. D. N. Papa dixit , respondendo ad praedicta , nimirum postulata , quòd omnia & singula determinata , &c. Which is a notorious Forgery , since one need onely reade the Acts to see , that the Fathers of the Council did not ask for a Confirmation of the Acts , and that it was not to answer this demand that he saies what is reported by Raynaldus ; but that he might not consent to what was requir'd by the King of Poland's Embassadors concerning the condemnation of Falkenberg's Book : so as it is not to be deny'd but this Historian has committed a shameful Falsification , in feigning the Pope to answer what was never demanded of him , and in adding those two words , nimirum postulata , in Italick Characters , to the word praedicta , to make that agree to the demands of the Fathers of the Council , which has relation onely to the words of the Polonian Embassadors . Spondanus durst not be altogether so bold with the Truth , nor deny these words of Martin the Vth to have been spoken upon occasion of the Polonian's demand : But he suppresses the protestation of Appealing to the future Council ; because that had too evidently shew'd how false that which he imagines is , That it was on design , and in collusion with Martin the V●h , that these Embassadors deferr'd their demand till this last Session , that so they might have an opportunity to observe what Decrees of the Council he did approve by his Apostolical Authority , and what he did not approve ; lest if they had mov'd it before , they might have excited some murmure and trouble among the Fathers , by reason of that which had been decided after an ambiguous manner touching the Authority of a Council above a Pope , and their power of reforming the Church both as to its Head and Members , which Pope Martin would not receive nor approve by taking these Decisions absolutely , and in the precise significations of terms . All which is but a pure imagination , without any manner of ground : For besides that the Polonians , who appeal'd from the Pope to the Council , could not be suspected to have conspired with him , since there is nothing which Popes more abhorre then these Appeals to Councils ; the answer of Pope Martin the Vth puts no distinction between the Decrees which are found amongst the Acts of the Council , as if he had approv'd the one without the other , but shews on the contrary , that he approv'd all these Decrees , and that he did not deny his Approbation , but as to what did not appear in these Acts as concluded in the Council , for having been determin'd onely by the Nations ; such as was the condemnation of this Book of Falkenberg . It cannot therefore be maintain'd with the least pretence of likelihood , that Martin the Vth did not approve the Decrees of the Council of Constance touching the Superiority of General Councils . And that which makes it yet more evident is , that Pope Eugenius the IVth , though he continually strove to preferre himself above Councils , durst not yet openly oppose those Decrees of Constance , nor reject them as not approv'd by Martin the Vth his Predecessor ; but pretends onely that the Council of Basil had abus'd them by applying them to an ill sense , Quòd Concilium Constantiense in malignum sensum pertraxerint ; because it had taken occasion upon this Definition to depose him , and to create another Pope . But towards the latter end of his life the Emperour Frederick and the Princes of Germany , who kept themselves in a Neutrality between the Council of Basil and this Pope , being willing to come to an agreement with him , one of the Conditions of the Accord was , That Eugenius should by a Bull make the same profession which had already been made in Germany by his Legates , concerning the Power , Authority and Preeminence of General Councils , representing the Catholick Church militant . These are the very terms of the Harangue which was made by Aeneas Sylvius in the name of these Princes . Alterum est , ut professio Potestatis , Authoritatis & Praeeminentiae Generalium Conciliorum , Catholicam Militantem Ecclesiam repraesentantium , per tuos Oratores facta , tuis Literis approbetur . To which the Pope consented by his Bull , as 't is recited by Raynaldus , Tom. 18. ad ann . 1447. n. 15. where he declares , That he embraces and reverences the General Council of Constance , its Decree FREQUENS , ( by which this Council took upon it an action of Superiority over Popes , in ordaining them to convoke and assemble Councils every ten years , and disabling their power of retarding this term , but onely to advance it ) and all its other Decrees ; as likewise all other Councils representing the Catholick Church militant : That he did acknowledge their Power , their Authority , their Honour and their Eminence , as his other Predecessors had done , from whose foot-steps he would not deviate : Concilium autem Generale Constantiense , Decretū FREQUENS , & alia ejus Decreta , sicut caetera alia Concilia Catholicam Militantem Ecclesiam repraesentantia , ipsorum Potestatem , Authoritatem , Honorem , Eminentiam , sicut & caeteri Praedecessores nostri , à quorum vestigiis deviare nequaquam intendimus , suscipimus , amplectimur & veneramur . But the reflection which Raynaldus makes upon these words of Eugenius shews us what the faith and candor of those persons is : 'T is a thing ( saies he ) that deserves observation , that Eugenius by those Letters gives no more Authority to the Decree of the Council of Constance , beginning with the word Frequens , but what Martin the Vth had done before . Now this very Author pretends , An. 1433. that Martin the Vth had not approv'd the Chapter FREQUENS of the Council of Constance ; but that on the contrary he had abridg'd it by the Dissolution of the Council of Siena : so as according to this Author the sense of the words of Eugenius were , That he receives , embraces and reverences the Decree FREQUENS , as far as his Predecessors ; and that his Predecessor having neither receiv'd , embrac'd nor reverenc'd it , neither did he receive , embrace , or reverence it . Could one offer a greater injury to Pope Eugenius , then to take the words of his Bull in a sense so estranged from Christian sincerity , and think that he would juggle with the whole German Church by so gross a Delusion ? But that which does yet farther ruine all these Sophisms is , that Pope Pius the II d , in the same Bull where he retracts that which he had written for the Council of Basil against Pope Eugenius , formally approves the Council of Constance , and in particular that Decree touching the Authority of General Councils . Cum his ( saies he ) & Generalis Concilii Autoritatem & Potestatem complectimur , quemadmodum & aevo nostro Constantiae , dum ibi fuit Synodus Universalis , declaratum definitúmque est : Veneramur enim N. Constantiense Concilium , & cuncta quae praecesserunt à Romanis Pontificibus nostris praedecessoribus approbata . So that if it be pretended that Pius the II d would maintain that the Pope were superiour to a Council , one must also necessarily pretend that he manifestly contradicted himself . But it is enough to refute this false Distinction , that he not onely authorizes the Council of Constance in general , but particularly in that which it has defin'd concerning the Authority of Councils . The Second Reply whereof these modern Authors make use is , That the Council of Constance does not define the Authority of all General Councils , but that onely which it has during a Schism , when there is no lawful Pope in the Church . But this Solution ( as novel as the former ) is manifestly ruined by the same words of the Council of Constance , which expressly particularize that it defines the Authority of all General Councils , and not onely its own in particular . Item declarat , ( saies the Council in the Article immediately following after what I have cited ) quò quicunque , cujuscunque statûs & dignitatis , etiam Papalis , existat , qui Mandatis , Statutis , seu Ordinationibus aut Praeceptis hujus Sacrae Synodi , & cujuscunque alterius Concilii legitimè congregati , super praemissis seu ad ea pertinentibus factis vel faciendis , obedire contumaciter contempserit , nisi resipuerit , condignae poenitentiae subjiciatur , & debitè puniatur . There can be nothing then imagin'd more frivolous then such an imagination , that the Council of Constance spake onely of its own Authority , and not of that of other Councils ; since it clearly decides , that the Popes who despis'd the Determinations of any General Councils whatsoever are worthy to be punish'd . Moreover Pope Pius the II d , in the fore-alledg'd passage , formally acknowledg'd that this Council has determin'd the Authority of Councils in general , and not its own in particular : Generalis Concilii Authoritatem & Potestatem complectimur , quemadmodum & aevo nostro Constantiae , dum ibi fuit Synodus Universalis , declaratum definitúmque est . In like manner the whole Church in receiving the Council of Constance has uniformly understood , that it has defin'd the Superiority of a Council above the Pope . Therefore France , and the Faculty of the Parisian Divines , which have particularly adher'd to this Council , have likewise alwaies embrac'd this Doctrine , nor have ever admitted any other , as Major affirms in c. 18. Matt. Superiùs ( saies he ) ostensum est , quòd Augustinus & alii Doctores tenent partem quam insequimur , ( nempe Concilium esse supra Papam : ) hanc tenuerunt varii Cardinales , & Ioannes Patriarcha Antiochenus , Petrus de Aliaco Cardinalis Cameracensis , Nicolaus de Cusa Doctor vocatus Christianissimus , Ioannes Gerson Cancellarius Parisiensis nunquam satìs laudatus , nostra Facultas Parisiensis à diebus Concilii Constantiensis , in qua plures habebis exercitatos Theologos quàm in duobus vel tribus Regnis , quae sic hanc partem fovent , quòd nulli licuit asserere oppositum probabile . See here what has been the Iudgment of the Faculty of Paris , till Mons. Duval appear'd on the stage . The Council of Basil ( held 12 years after ) renew'd these Decrees of the Council of Constance of the second Session , Anno 1432. And because Eugenius the IVth would remove it to Bologna , the Council having maintain'd that it was not in the power of the Pope , ( because a Council was above him ) Eugenius was fain Anno 1434. to revoke all that which had been done against the Council , and to declare by a Bull , that it had been lawfully continu'd from the beginning till then ; whereupon he sent new Legates thither ( besides Cardinal Iulian , who had continu'd all the while there ) which in the 17th Session swore to maintain the Decrees of the Superiority of a Council , which were yet farther renew'd in the 18th Session . All this shews that Bellarmine had no reason to affirm that the Superiority of a Council above the Pope was not defin'd till the 33th Session , when Eugenius had broke the Council by adjourning it to Ferrara ; it being evident that the Decrees of Constance were there several times renew'd , during the time that the Council was acknowledg'd for Oecumenick by Eugenius himself ; and , by consequence , certain it is , that the Decisions of the former Sessions are the Decisions of an Oecumenical Council , representing the Church universal , and approv'd by a Pope . FINIS . Notes, typically marginal, from the original text Notes for div A52328-e110 Ouid interest an Ferro , an Veneno perimas ? Mariana l. 1. c. 7. See the Life of P. Boniface in Binnius's Collect . of Councils . Bellarm. de Pontif. Ro. l. 5. c. 6. Adversus Edicta Reg. p. 145. Cap. 7. sect . 14. Mariana de Rege , l. 1. c. 6. In Concert . Eccles. Catholic . Anno 1583. Treveris excusâ , p. 22. In Philopat . 106. See also Bellarm. cont . Barcl . to prove the Doctrine Catholick . Platina in vita Greg. 7. p. 67. 1 Cor. 7.15 . Act. 10.13 1 Cor. 15.25 Carolus Rufinus , Consil. 109. ● . 1. Henry II. Henry IV. In Mark 's Church at Venice . Psal. 91.13 . De Inst. Sacerd . c. 13. In Apol. c. 37 Vestra omnia implevimus , &c. * Cunradus Brunus , de Haeret. l. 3. c. ult . n. 13. Creswel ad Edict . Regi . Ang. p. 151. & sect . 2. n. 160 , &c. * De Princip . l 1. c. 26. p. 178. Vide Fr. Bozium Eugub . de Temp. Eccles. Monar . l. 2. c. 1. p. 264 , 265 , &c. Bell. Apol. advers Reg. Ang. cap. 3. Vide English statutes , 24 H. 8. c. 12. and the very first words of Magna Charta . John 11.52 . In Verbo Clericus . Baronius in Paraenesi ad Venetos , pag. 47. Tractat. de haeres . de Temp. Eccles. Monarch . l. 1. c. 3.11 . De Laicis , c. 7. In Pact . Car. V. cum Clem. VII . See the Book intituled , The Jesuites reasons unreasonable , p. 2. published by a Roman Cath. p. 9 , 10 , &c. Brunus de Haeret. l. 3. cap. 15. Bishop of Down and Conner Ser. on 5. Nov. * Charity maintained by Cath. c. 7. * Remonstrantia Hibernorum contra Lovanienses , Ultramontanásque censuras , de incomparabili Regum Imperio , subditorum que Fidelitate & Obediētia indispensabili , ex SS . Scripturis , Patribus . Theologis vindicata , 1665. * Querimonia ad Alex. vij . ibid. Guicciard . Hist. l. 2. Notes for div A52328-e10540 (a) In his Book of the King , and his Institut . (b) Tom. 3. disp . 1. q. 12. puncto 2. (c) Tom. 4. par . 3. tr . 4 par . 411. (d) In his Truth defended under the name of Francis des Montaignes , p. 70. (e) Of Iustice and Right , tom . 1. tr . 2. disp . 19. (f) In his Controversies , tom . 1. of the Pope , l. 5. c. 6. and in his Book against Barclay . (g) In his Sermons of Saints , Sermon of the Charity of S. Peter , pag. 70. (h) In his Amphitheatre of honour , lib. 1. ca. 12. (i) In his Letter to a French Friend , approv'd by the general Aquaviva , pag. 11. (k) Moral Instructions , tom . 2. l. 4. c. 19. (l) In his Treatise of mitigation towards the Catholicks of England . (m) Tom. 5. of Censures , disp . 15. sect . 6. num . 7. p. 270. and in-his Book intituled , The Defence of the Catholick Faith , &c. l. 3. c. 22. and 23. and l. 6. c. 4. and 8. where he teaches prodigicus things against the life of Kings , as this detestable Position , Rex talis post depositionem incipit esse tyrannus titulo , quia non est legitimus Rex ; nec justo titulo regnum possidet : Ergò extunc poterit tanquam omnino tyrannus tractari , & consequenter à quocunque privato poterit interfici . (n) In par . disp . 87. resp . ad 3. rat . & tom . 2. in c. 2. disp . 169. c. 4. n. 43. Edit . Antuerp . an . 1621. (o) Of Iustice and Right , l. 2. c. 1.33 . dub . 2. and in other Books , one of which is intituled An Apologetical Dispute for the Power of the high Priest. (p) In his Book Heretic Chauvesouris , or Vespertilio , concerning the excellency of the Iesuites Order , pag. 158 , & 159. (q) In his Controversie of England 1. edit . p. 108 , 125 , 127 , 136. and 2. edit . p. 122 , 140 , 142 , 152. (r) Of Apostasie and Schism , c. 30 , and 31. (s) In his Treatise of Controversies in particular , c. 6. q. 10. (t) Tractat. 2. disput . 2. q. 5. art . 102. (a) In Apol. pro potest . sum . Pontif. part . 2. sect . 3. fol. 396. Planè tenendum est hanc doctrinam non esse ambiguam , ità ut utrumque opinari liceat ; sed omnino certum , ità ut absque injuria fidei negari non possit . Primò igitur id probo , Quia hae Propositiones in terminis definitae sunt in Concilio Romano , Quòd Papae liceat Imperatores deponere , quòd à Fidelitate iniquorum subditos potest absolvere . Atqui definitio facta à summo Pontifice cum Synodo ad Fidem pertiner . (b) Bellarminus sub nomine Sculkenii adversus Widringtonum . Haereticum est dicere Pontificem , ut Pontificem , & ex jure divino , non habere potestatem Principes seculares suo Principatu exuendi , cùm id bonum spirituale sive ingens Ecclesiae necessitas requirit . Probatur Conclusio . Ista sententia est haeretica cujus contradictoria est de Fide : Sed Pontificem habere potestatem deponendi Principes est de Fide : est enim definitum & conclusum à Gregorio VII . in Concil . Rom. Quòd Papae liceat , &c. Jer. 1.10 . * Odorious Raynaldus , tom . 18 ad an . 1458. num . 36. Novum Legarum mittit , ut si ad Pacem redintegrandam dissentientes inducere non posset , propositâ anathematis poenâ , illos ab armis juberet Pontificis nomine absistere , ac finitimorum Regum arma conjungeret in eum qui jussis non pareret . Duvallius de supr . aut . Rom. Pontif. l. 2. c. 1. * Sirmondus Lectori . Nec verò fraudi esse posse ( Facundo ) trium Capitulorum causam quam defendit : in qua si verum loqui placet , honestius fuerat cum Vigilio cadere , quàm vincere cum Iusiiniano . Quòd si Vigilium perpetuò ducem sequi maluisset , quam Vigilium postquam Iustiniano cedendum fuit cum Afris suis reprehendere , nemo illum de suscepta Capitulorum defenfione , ad quam Vigilius ipse ultro postea rediit , jure accusandum judicaret . And afterwards , Usus est ( Vigilius ) libertate quam causa concedebat , semper alioquin ad defendenda , ut par erat , & probanda Capitula propensior . * Ad an . 1423. n. 8. and in the Table , Verbo Constantiense Concilium . (a) Ad an . 1432. n. 9.12 . & ad an . 1433. n. 9 , &c. (b) In his Letter to the Clergy . (c) Ad an . 1440. n. 4. (a) Ad an . 1438. n. 14 (b) Ad an . 1436. n. 4. & ad an . 1439. n. 40 & ad an . 1440. n. 2. (a) Ad an . 1436. n. 10 & ad an . 1439. n. 37 In the Collection of the Memoires and Acts of the Council of Trent , published by Mons. du Puy . * In mentem nostram cadere non potest , te contra Autoritatem S. R. E. Sedis Apostolicae atque nostrae , aliquid perpetrare ; cùm te sciamus Pastorem scientificum , & prudentem , & Dei timoratum , quae sunt contraria offendentibus Autoritatem & potestatem S. R. E. & summi Pontificis ; cùm quicumque hoc attentare volens nedum in poenas à jure divino & humano institutas inciderit , sed etiam crimen Haeresis atrociter committeret . Alexander Carrerius , de potest . Rom. Pont. Abeant moderni illi infipientésque Politici , qui invidia & ambitione jus Statûs ad jus Pilati referunt ; de quibus Sancti Dei ità prophetârunt , Astiterunt Reges terrae & Principes convenerunt in unum adversus Dominum & adversus Christum ejus . Gen. 24.30 * Coacervavcrunt sibi non-nulli Pontifices Magistros ad desideria sua , non ut ab eis disecrent quid facere deberent , set ut corum studio & calliditate inveniretur ratio qua liceret id quod liberet : Ità quòd Voluntas Pontificis , qualiscunque ca fucrit , sit regula quā ejus operationes & actiones dirigantur . Ex quo proculdubio efficitur ut quidquid libeat id etiam liceat . Ex hoc fonte , Sancte Pater , tanquam ex equo Trojano , irrupere in Ecclesiam Dei tot abusus & tam gravissimi morbi , quibus nunc conspicimus cam ad desperationem fere salutis laborâsse . 


id: A53287
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   Garnets ghost, addressing to the Jesuits, met in private Caball, just after the murther of Sir Edmund-Bury Godfrey written by the author of The satyr against virtue (not yet printed). Oldham, John, 1653-1683. 1679 Approx. 19 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A53287 Wing O235 ESTC R32248 12572572 ocm 12572572 63522 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53287) Transcribed from: (Early English Books Online ; image set 63522) Images scanned from microfilm: (Early English books, 1641-1700 ; 1022:19) Garnets ghost, addressing to the Jesuits, met in private Caball, just after the murther of Sir Edmund-Bury Godfrey written by the author of The satyr against virtue (not yet printed). Oldham, John, 1653-1683. 4 p. s.n., [London : 1679] In verse. Caption title. Imprint suggested by Wing and NUC pre-1956 imprints. First edition. The author'a first satyr upon the Jesuits. - NUC pre-1956 imprints. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Godfrey, Edmund Berry, -- Sir, 1621-1678. Jesuits. 2002-12 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 Mona Logarbo Sampled and proofread 2003-03 Mona Logarbo Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion GARNETS GHOST , Addressing to the Jesuits , met in private Caball , just after THE MURTHER OF Sir Edmund-Bury Godfrey . Written by the Author of the Satyr against Virtue , ( not yet Printed . ) BY hell 't was bravely done , what less then this ; What Sacrifice of meaner worth , and price ; Could we have offer'd up for our success ? So fare all they who dare provoke our hate ; Who by like ways presume to tempt their fate ▪ Fare each , like this bold medling fool , and be As well cur'd , as well dispatch'd as he . Would he were here , yet warm , that we might drain His reeking gore , and drink up every vein : That were a glorious Sanction ; much like thine , Great Roman , made upon a like design . Like thine ? we scorn so mean a Sacrament , To seal and consecrate our high intent , We scorn base blood should our great league cement . Thou didst it with a Slave , but we think good To bind our Treason with a bleeding God. Would it were His ; why should I fear to name , Or you to hear 't ? at which we nobly aim . Lives yet that hated enemy of our cause ? Lives he our mighty projects to oppose ? Can his weak innocence , and heavens care , Be thought security from what we dare , Are ye then Iesuits , are you so for nought ? In all the Catholique depths of Treason taught : In Orthodox , and solid poysoning read ; And each profounder Art of killing bred : And can you fail or bungle in your trade ? Shall one poor life your cowardise upbraid ? Tame dastard slaves , who your profession shame , And fix disgrace on your great Founders name . Think what late S●●tries ( and ignoble crew , Not worthy to be rank'd in sin with you ) Inspir'd with lofty wickedness durst do . How from his Throne , they hurl'd a Monarch down And bravely eas'd him of his life and Crown : They scorn'd , in Covert , their bold Art to hide , In open face of Heaven the work they did ; And dar'd its vengeance , and its powers defy'd . This is his Son , and mortal too like Him : Durst you usurp the glory of the crime . And dare ye not ? I know you 〈◊〉 to be , By such as they , outdone in villany● ( Your proper province ) true , you urg● th●n on , Were Engins in the ●act ; but they alone Share all the Open credit and Renown . But hold , I wrong our Church & cause , which need No foreign Instance ; nor what Others did . Think on that matchless Assassin , whose name , We with just pride can make our happy claim ; He who at killing of an Emperour , To give 〈◊〉 poyson stronger force and power , Mixt a G●● with 't and made it work more sure . Blest me●ory , which shall through age to come Stand s●●red in the lists of Hell and Rome . Let ou● great Clement , and Ravillia'cs name , Your ●●irits to like height of sin inflame . Those mighty souls , who each durst bravely dye , To h●ve a Royal Ghost their company . Her●●●ck Art ! and worth their tortures well , W●●● worth the suffering of a double-hell : Th●t they felt here , and that below they fell : A●d if these cannot move you as you shou'd , 〈◊〉 me and my example fire your blood , ●●ink what I durst attempt ; a glorious deed , Which durst the fates have suffer'd to succeed , ●ad Rivall'd hells most proud exploit and boast ; ●v'n that which would the King of fates depos'd . Curst be that day , and nere in time enrold ; And curst the star , whose spightfull influence rul'd , The luckless minute which my project spoild . What mean't that power , which of it self afraid , My glory , with my brave design betray'd ? Was 't that he fear'd lest I who strook so high , In guilt , should next blow up his Realm and sky ? Or if that fail'd , at least I would have durst , And missing had got off with Fame at worst . Had you but half my daringness in sin , Your work had never thus unfinish'd been : Had I been Man , and the great Act to do , I 'ad dy'd by this , and been what I am Now ; Or what his Father is ; I would leap hell ●o reach his life , though in the midst I fell ; And deeper then before . — Let rabble souls , of narrow aim and reach ; Stoop their vile necks , and dull Obedience preach . ●et them with slavish awe , disdain'd by me : Adore the purple Rag of Majesty , And think 't a sacred Relick of the sky . Well may such fools be subject to controul ; ●o every scepter'd wretch that dares but rule : Unlike the soul with which , proud I was born ; Who could that sneaking thing , a Monarch scorn ; ●purn off a Crown , and set my foot in sport , Upon the head that wore it , trod in dirt . But say , what i' st that binds your hands ? does fear , ●rom such a glorious action , you deter ? Or i' st Religion ? but you sure disclaim That frivolous pretence , that empty Name : Meer bugbear word , devis'd by us to scare The senceless rout to slavishness and fear , Nere known to awe the brave and those that dare . ●uch weak , and feeble things may serve for checks , To reign and curb base mettl'd Hereticks : Dull creatures , whose nice bogling consciences , Startle , or strain at such like crimes as these . Such whom fond inbred honesty befools ▪ Or their old musty peice the Bible Gulls . That hated book , the Bullwark of our foes , Whereby they still uphold their tott'ring cause , Let no such toys mislead you from the Road Of glory , nor infect your souls with good , Let never bold incroaching virtue dare , With her grim holy face to enter there . No , not in very dream , have only will Like fiends and me , to Act and covet Ill. Let true substantial wickedness take place , Usurp , and reign , let it the very trace , If any yet be left of good , deface . If ever qualms of inward cowardice , ( The thing which some dull sots call Conscience ) rise , Make them in streams of blood and slaughter drown , Or with new weights of guilt still press them down ▪ Faith , shame , Religion , Honour , Loyalty , Nature it self , what ever checks there be , To loose and uncontroul'd Impiety , Be all extinct in you ; own no remorse , But that you 've balk'd a sin ; have been no worse , Or too much pity shew'd . — Be diligent in mischiefs trade ; be each Performing as a devil , nor stick to reach , At crimes most dangerous , where bold despair , And heedless blind Revenge , would never dare To look ; March you , without a blush or fear . Enflam'd by all the hazards that oppose , And firm as burning Martyrs to our cause , Then you 're true Jesuites ; then you 're fit to be Disciples of great Loyola and me : Worthy to undertake , worthy a plot Like this , and fit to scourge an Hugenot . Plagues on that name , may swift confusion seize And utterly blot out that cursed Race : Thrice damn'd be your Apostate Monk from whom Sprung first these Enemies of Vs and Rome . Whose poysonous filth dropt from ingendring brain , By monstrous birth did the vile Insects spawn ; Which now infect each Countrey , and defile With their o'respreading swarms this goodly Isle , Once it was ours , and subject to our yoke , Till a late reigning witch the Enchantment broke . It shall again , 't is Hell and I decree , If you but dare make good the prophecy , Not fate it self shall hinder . — Too sparing was the time , too milde the day , When our great Mary , bore the English sway ; Un-queen-like pitty marr'd her Royall Power , Nor was her purple dy'd enough in gore . Four or five hundred , some such petty sum , Might fall perhaps a sacrifice to Rome : Scarce worth the naming ; Had I had the power Or been thought fit to be her Councellor : She should have raised it to a noble score . Big Bonefires have blazed ; shone each day , To tell our triumph , and make bright our way . And when 't was dark in every lane and street , Thick flaming Hereticks should serve to light ; And save the needless charge of Links by night . Smithfield should still have kept a constant fire , Which never should be quench'd , never expire ; But with the Lives of all the miscreant rout , Till the last gasping breath had blown it out . So Nero did ; such was his prudent course Us'd too by all his mighty successours , To tame like Hereticks of old , by force . They scorn'd dull reason , and pedantick Rules ; To conquer , and reduce the hardned fools : Racks , Gibbets , Halters , were their Arguments , Which did most undeniably convince . Gray-bearded Lyons , manag'd the dispute , And Reverend Bears their doctrines did confute : And all who durst hold out in stiff defence , They gently claw'd , and worry'd into sence . Better then all our Sorbon dotards now , Who would by dint of words our foes subdue . This was the rigid Discipline of Old , Which modern sots for Persecution hold . Of which dull Annalises in story tell Strange Legends , and huge bulky volums swell With Martyr'd fools , that lost their way to hell . From these our Churches glorious Ancestors , We 've learnt our Arts , and made their methods ours . Nor have we come behind the first degree , In Arts of rough and manly Cruelty . Converting faggots , and the powerfull stake , And sword resistless our Apostles make . This heretofore Bohemia felt , and thus Were all the numerous proselites of Huss Crusht with their head ; so Waldo's cursed rout , With those of Wickliff here were routed out : Their names scarce left ▪ sure were the means we chose , And wrought prevailingly ; fire purg'd the dross Of those foul heresies , and sovereign steel Lopt off the infected Limbs , the Church to heal . Renown'd was that French brave , renown'd his deed ; A deed , for which the day deserves its Red ; Far more , then for a paltry S'aint that dy'd . How goodly was the sight , how fine the show , When Paris saw through all its Channels flow The blood of Huganots ; when the full Sein Swell'd with the flood , its Banks with joy o'reran . He scorn'd like Common Murtherers to deal By parcels , and peice-meal ; he scorn'd retail , Th' trade of death ; whole myriads dy'd by th' great , Soon as one single life , so quick their fate , Their very prayers and wishes came too late . This a King did , and great and Mighty 't was ; Worthy his high degree , and power and place , And worthy our Religion and our Cause , Unmatch'd 't had been , had not Macquire arose . The bold Macquire ; ( who read in modern fame Can be a stranger to his worth and name ? ) Born to out-sin a Monarch ; born to Reign In guilt , and all competitors disdain . Dread memory ! whose each mention still can make Pale Hereticks with trembling horror quake . T' undo a Kingdome , to atcheive a Crime Like his , who would not fall , and dye like him ? Never had Rome a nobler service done ; Never had Hell , each day came thronging down Vast shoals of Ghosts , and mine was pleas'd and glad , And smil'd , when it the brave Revenge survey'd . Nor do I mention these great Instances , For bounds and limits to your wickedness . Dare you , beyond , something out of the road Of all example ; where none yet have trod , Nor shall hereafter : what mad Catiline Durst never think nor 's madder poet feign . Make the poor buffled pagan-fool to own , How far in gallant mischief overcome , The old must yield to new and modern Rome . Mix I'lls past , present , future in one Act , One high , one brave , one great , one glorious fact : Which hell and even I may envy . — Such as that Iove himself may wish to be , A complice in the mighty villany , And barters Heaven , and vouchsafe to dye . Nor let delay ( the bain of enterprize ) Mar yours , or make the great importance miss . This fact hath wak'd your Enemies , and their fear , Let it be your vigour too , be swift to dare ; Hasten , and let your deeds forestall intent ; Forstall e'vn wishes , ere they can take vent ; Nor give the fates the leisure to prevent . Let the full clouds which a long time did wrap Your gathering Thunder , now with sudd●in Clap , Break out upon your foes ; dash , and confound , And scatter wide destruction all a round : Let the fir'd Citty to your plot give light , You ras'd it half before , now rase it quite : Do 't more effectually ; I 'd have it glow In flames unquenchable as those below . I 'd see the miscreants with their houses burn , And both together into Ashes turn . Bend next your fury to the curst Divan ; That damn'd Committee , whom the fates ordain , To all our well laid Plots to be the bane . Unkennel those State foxes where they lye , Working your speedy fate and destiny . Lug by the ears the doting Prelates thence ; Dash Heresy together with their Brains Out of their shattered heads ; lop off the Lords And Commons at one stroke , and let your swords Adjourn 'em all to th' other world . — Would I were blest with flesh and blood again , But to be Actor in that happy scene : Yet still I may be by ▪ and glut my view , Revenge shall take its fill , in state I 'le go With Captive Ghosts t' attend me down below . Let these the handsells of your vengeance be , Yet stop not here , nor flag in cruelty , Kill like a Plague or Inquisition ; spare No age , degree , or sex : only to dare To own a life ; only a soul to wear . Be crime enough to lose no time nor place , Be sanctuary from your outrages . Spare not in Churches , kneeling Priests at prayer ; The interceding for you , slay e'en there : Spare not young Infants smiling at the breast , Who from relenting fools may mercy wrest . Rip teeming wombs , tear out the hatred brood From thence , and drown them in their mothers blood . Pitty not Virgins , nor their tender cryes , The postrate at your feet with melting eyes : All drown'd in tears , strike home as 't were in lust , And force their hands to guide the fatal thrust . Ravish at the Altar , kill when you have done ; Make them your Rapes and Victims too in one . Nor let gray hoary hairs protection give To Age , just crawling on the verge of life : Snatch from his leaning hands their weak support , And with it knock't into the Grave in sport . Brain the poor Cripple with his crutch , then cry , Yo 've kindely rid him of his misery . Seal up your ears to mercy ; lest their words Should tempt a pity , ram 'em with your swords , ( Their tongues too ) down their throats ; let them not dare To mutter for their souls a gasping prayer , But choak't in th' utterance , and stab it there . 'T were witty handsome malice could you do 't ) To make 'em dye , and make 'em damn'd , to boot . Make children , by one fate with Parents dye , Kill in revenge , the next posterity : You 'l so be pester'd with no Orphans cry , No Childless Mothers curse your Memory . Make death and desolation swim in blood , Throughout the Land , with nought to stop the flood But slaughter'd Carcasses , till the whole Isle Become one Tomb , become on Funeral Pile . Till such vast numbers swell the countless sum , That the wide grave , and wider hell want room , Great was that tyrants wish , which should be mine , Did I not scorn the leavings of a sin . Freely I would bestow 't on England now , That the whole Nation with one neck might grow , To be slic'd off , and you to give the blow . What never Saxon rage could ere inflict , Nor Danes more savage , nor the barbrous Pict ; What Spain , nor Eighty eight could ere devise , With all its fleet , and fraught of cruelties : What Medina nere wisht , much less could dare , And bloodier Alva would with trembling hear ; What may outdo all prodigies of old , And make their milder cruelties untold : What Heavens Judgments , nor the angry stars , Forreign Invasions , nor Dome●●ck wars ; Plague , Fire nor Famine could effect or do ; All this , and more , be dar'd and done by you . But why do I with id'ler talk delay , Your hands , and while they should be acting stay ? Farewell . — If I may waft a prayer for your success . Hell be your aid , and your high projects bless . May that vile wretch , if any here they be , That meanly shrinks from brave Iniquity ; If any dare feel pity or remorse , May he feel all I 've bid you act , and worse : May he by rage of foes unpittied fall , And they tread out his hated Soul to hell , May's name and carcasse rot , expos'd alike to be , An everlasting mark of grinning Infamy . FINIS . 


id: A53298
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   Satyrs upon the Jesuits written in the year 1679, upon occasion of the plot, together with the Satyr against vertue, and some other pieces by the same hand. Oldham, John, 1653-1683. 1681 Approx. 150 KB of XML-encoded text transcribed from 83 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A53298 Wing O244 ESTC R3124 12185578 ocm 12185578 55776 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53298) Transcribed from: (Early English Books Online ; image set 55776) Images scanned from microfilm: (Early English books, 1641-1700 ; 614:2) Satyrs upon the Jesuits written in the year 1679, upon occasion of the plot, together with the Satyr against vertue, and some other pieces by the same hand. Oldham, John, 1653-1683. [8], 154, [1] p. Printed for Joseph Hindmarsh ..., London : 1681. Errata: p. [1] at end. First edition. Each part has special t.p. Reproduction of original in Huntington Library. A satyr against vertue -- The passion of Byblis in Ovid's Metamorphosis imitated in English -- A satyr upon a woman, who by her falshood and scorn was the death of my friend. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesuits -- Anecdotes 2002-12 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 Mona Logarbo Sampled and proofread 2003-03 Mona Logarbo Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion SATYRS UPON THE JESUITS : Written in the YEAR 1679. Upon occasion of the PLOT , Together with the Satyr against Uertue , AND Some other PIECES by the same HAND . LONDON : Printed for Ioseph Hindmarsh , at the Black Bull in Cornhill . 1681. ADVERTISEMENT . THE Author might here ( according to the laudable custom of Prefaces ) entertain the Reader with a Discourse of the Original , Progress , and Rules of Satyr , and let him understand , that he has lately Read Casaubon , and several other Criticks upon the Point , but at present he is minded to wave it , as a vanity he is in no wise fond of . His only intent now is to give a brief account of what he Publishes , in order to prevent what censures he foresees may colourably be past thereupon : And that is , as followeth : What he calls the Prologue , is in imitation of Persius , who has prefix'd somewhat by that Name before his Book of Satyrs , and may serve for a pretty good Authority . The first Satyr he drew by Sylla's Ghost in the great Johnson , which may be perceiv'd by some strokes and touches therein , however short they come of the Original . In the second , he only follow'd the swing of his own Genius . The Design , and some passages of the third were taken out of the Franciscan of Buchanan . Which Ingenuous confession he thinks fit to make , to shew he has more modesty than the common Padders in Wit of these times . He doubts , there may be some few mistakes in Chronology therein , which for want of Books he could not inform himself in . If the skilful Reader meet with any such , he may the more easily pardon them upon that score . Whence he had the hint of the fourth , is obvious to all , that are any thing acquainted with Horace . And without the Authority of so great a President , the making of an Image speak , is but an ordinary Miracle in Poetry . He expects , that some will tax him of Buffoonery , and turning holy things into ridicule . But let them Read , how severely Arnobius , Lactantius , Minutius Felix , and the gravest Fathers , have railly'd the fopperies and superstitions of the Heathen , and then consider , whether those , which he has chosen for his Argument , are not as worthy of laughter . The only difference is , that they did it in Prose , as he d●es in Verse , where perhaps 't is the more allowable . As for the next Poem ( which is the most liable to censure ) though the World has given it the Name of the Satyr against Vertue , he declares 't was never design'd to that intent , how apt soever some may be to wrest it . And this appears by what is said after it , and is discernable enough to all , that have the sence to understand it . 'T was meant to abuse those , who valued themselves upon their Wit and Parts in praising Vice , and to shew , that others of sober Principles , if they would take the same liberty in Poetry , could strain as high rants in Profaness as they . At first he intended it not for the publick , nor to pass beyond the privacy of two or three Friends , but seeing it had the Fate to steal abroad in Manuscript , and afterwards in Print , without his knowledge ; he now thinks it a justice due to his own Reputation , to have it come forth without those faults , which it has suffer'd from Transcribers and the Press hitherto , and which make it a worse Satyr upon himself , than upon what it was design'd . Something should be said too of the last Trifle , if it were worth it . 'T was occasion'd upon Reading the late Translations of Ovid's Epistles , which gave him a mind to try what he could do upon a like Subject . Those being already forestal'd , he thought fit to make choice of this of the same Poet , whereon perhaps he has taken too much liberty . Had he seen Mr. Sandys his Translation before he begun , he never durst have ventur'd : Since he has , and finds reason enough to despair of his undertaking . But now 't is done , he is loath to burn it , and chooses rather to give somebody else the trouble . The Reader may do as he pleases , either like it , or put it to the use of Mr. Jordan's Works . 'T is the first attempt , he ever made in this kind , and likely enough to be the last , his vein ( if he may be thought to have any ) lying another way . SATYRS UPON THE JESUITS . PROLOGUE . FOr who can longer hold ? when every Press , The Bar and Pulpit too has broke the peace ? When every scribling Fool at the alarms Has drawn his Pen , and rises up in Arms ? And not a dull Pretender of the Town , But vents his gall in pamphlet up and down ? When all with license rail , and who will not , Must be almost suspected of the PLOT , And bring his Zeal , or else , his parts in doubt ? In vain our Preaching Tribe attack the Foes , In vain their weak Artillery oppose : Mistaken honest Men , who gravely blame , And hope that gentle Doctrine should reclaim . Are Texts and such exploded trifles fit T' impose and sham upon a Iesuit ? Would they the dull Old Fisher-men compare With mighty Suarez and great Escobar ? Such threadbare proofs and stale Authorities May Us poor simple Hereticks suffice : But to a sear'd Ignatian's conscience , Harden'd , as his own Face , with Impudence , Whose faith is contradiction-bore , whom lies , Nor nonsence , nor impossibilities , Nor shame , nor death , nor damning can assail ; Not these mild fruitless methods will avail . 'T is pointed Satyr and the sharps of wit For such a prize are th' only weapons fit : Nor needs these art or genious here to use , Where indignation can create a muse : Should Parts and Nature fail , yet very spite Would make the arrant'st Wild , or Withers write . It is resolv'd : henceforth an endless War , I and my Muse with them and theirs declare ; Whom neither open malice of the Foes , Nor private daggers , nor Saint Omer's dose , Nor all that Godfrey felt , or Monarchs fear , Shall from my vow'd and sworn revenge deter . Sooner shall false Court favourites prove just And faithful to their King's and Country's trust : Sooner shall they detect the tricks of State , And knav'ry suits and bribes and flatt'ry hate : Bawds shall turn Nuns , Salt D — s grow chast , And paint and pride and lechery detest : Popes shall for Kings supremacy decide , And Cardinals for Huguenots be tried : Sooner ( which is the great'st impossible ) Shall the vile brood of Loyola and Hell Give o're to Plot , be villains , and rebel ; Than I with utmost spite and vengeance cease To persecute and plague their cursed race . The rage of Poets damn'd , of Women's Pride Contemn'd and scorn'd , or proffer'd lust denied : The malice of religious angry Zeal , And all cashier'd resenting statesmen feel : What prompts dire Hags in their own blood to write , And sell their very souls to Hell for spite : All this urge on my rank envenom'd spleen , And with keen Satyr edge my stabbing Pen : That its each home-set thrust their blood may draw , Each drop of Ink like Aquafortis gnaw . Red hot with vengeance thus , I 'll brand disgrace So deep , , no time shall e're the marks deface : Till my severe and exemplary doom Spread wider than their guilt , till I become More dreaded than the Bar , and frighten worse Than damning Popes Anathema's and curse . SATYR I. Garnet's Ghost addressing to the Jesuits , met in private Cabal just after the Murder of Godfrey . BY hell 't was bravely done ! what less than this ? What sacrifice of meaner worth & price Could we have offer'd up for our success ? So fare all they , who 're provoke our hate , Who by like ways presume to tempt their fate ; Fare each like this bold medling Fool , and be As well secur'd , as well dispatch'd as he : Would he were here , yet warm , that we might drain His reeking gore , and drink up ev'ry vein ! That were a glorious sanction , much like thine , Great Roman ! made upon a like design : Like thine ? we scorn so mean a Sacrament , To seal and consecrate our high intent , We scorn base blood should our great league cement : Thou didst it with a slave , but we think good To bind our Treason with a bleeding God. Would it were His ( why should I fear to name , Or you to hear 't ? ) at which we nobly aim ! Lives yet that hated en'my of our cause ? Lives He our mighty projects to oppose ? Can His weak innocence and Heaven's care Be thought security from what we dare ? Are you then Iesuits ? are you so for nought ? In all the Catholick depths of Treason taught ? In orthodox and solid pois'ning read ? In each profounder art of killing bread ? And can you fail , or bungle in your trade ? Shall one poor life your cowardice upbraid ? Tame dastard slaves ! who your profession shame , And fix disgrace on our great Founder's name . Think what late Sect'ries ( and ignoble crew , Not worthy to be rank'd in sin with you ) Inspir'd with lofty wickedness , durst do : How from his throne they hurl'd a Monarch down , And doubly eas'd him of both Life and Crown : They scorn'd in covert their bold act to hide , In open face of heav'n the work they did , And brav'd its vengeance , and its pow'rs defied . This is his Son , and mortal too like him , Durst you usurp the glory of the crime ; And dare ye not ? I know , you scorn to be By such as they outdone in villany , Your proper province ; true , you urg'd them on , Were engins in the fact , but they alone Share all the open credit and renoun . But hold ! I wrong our Church and Cause , which need No foreign instance , nor what others did : Think on that matchless Assassin , whose name We with just pride can make our happy claim ; He , who at killing of an Emperour , To give his poison stronger force and pow'r Mixt a God with 't , and made it work more sure : Blest memory ! which shall thro' Age to come Stand sacred in the lists of Hell and Rome . Let our great Clement , and Ravillac's name , Your Spirits to like heights of sin inflame ; Those mighty Souls , who bravely chose to die T' have each a Royal Ghost their company : Heroick Act ! and worth their tortures well , Well worth the suff'ring of a double Hell , That they felt here , and that below they feel . And if these cannot move you , as they shou'd , Let me and my example fire your blood : Think on my vast attempt , a glorious deed , Which durst the Fates have suffer'd to succeed , Had rival'd Hell's most proud exploit and boast , Ev'n that , which wou'd the King of fates depos'd , Curst be the day , and ne're in time inrol'd , And curst the Star , whose spiteful influence rul'd The luckless Minute , which my project spoil'd : Curse on that Pow'r , who , of himself afraid , My glory with my brave design betray'd : Justly he fear'd , lest I , who strook so high In guilt , should next blow up his Realm and Sky : And so I had ; at least I would have durst , And failing , had got off with Fame at worst . Had you but half my bravery in Sin , Your work had never thus unfinish'd bin : Had I bin Man , and the great act to do ; H 'ad dy'd by this , and bin what I am now , Or what His Father is : I would leap Hell To reach His Life , tho in the midst I fell , And deeper than before . — Let rabble Souls of narrow aim and reach Stoop their vile Necks , and dull Obedience preach : Let them with Slavish aw ( disdain'd by me ) Adore the purple Rag of Majesty , And think 't a sacred Relick of the Sky : Well may such Fools a base Subjection own , Vassals to every Ass , that loads a Throne : Unlike the soul , with which proud I was born , Who could that sneaking thing a Monarch scorn , Spurn off a Crown , and set my foot in sport Upon the head , that wore it , trod in dirt . But say , what is 't , that binds your hands ? do's fear From such a glorious action you deter ? Or is 't Religion ? but you sure disclaim That frivolous pretence , that empty name : Meer bugbare-word , devis'd by Us to scare The sensless rout to slavishness and fear , Ne're known to aw the brave , and those that dare . Such weak and feeble things may serve for checks ▪ To reign and curb base-mettled Hereticks ; Dull creatures , whose nice bogling consciences Startle , or strain at such slight crimes as these ; Such , whom fond inbred honesty befools , Or that old musty piece of the Bible gulls : That hated Book , the bulwark of our foes , Whereby they still uphold their tott'ring cause . Let no such toys mislead you from the road Of glory , nor infect your Souls with good : Let never bold incroaching Virtue dare With her grim holy face to enter there , No , not in very Dream : have only will Like Fiends and Me to covet and act ill : Let true substantial wickedness take place , Usurp and Reign ; let it the very trace ( If any yet be left ) of good deface . If ever qualms of inward cowardice ( The things , which some dull sots call conscience rise ) Make them in steams of Blood & slaughter drown , Or with new weights of guilt still press 'em down Shame , faith , religion , honour , loyalty , Nature it self , whatever checks there be To loose and uncontroul'd impiety , Be all extinct in you ; own no remorse But that you 've balk'd a sin , have bin no worse , Or too much pitty shewn . — Be diligent in mischief's Trade , be each Performing as a Dev'l ; nor stick to reach At Crimes most dangerous ; where bold despair , Mad lust and heedless blind revenge would ne're Ev'n look , march you without a blush , or fear , Inflam'd by all the hazards , that oppose , And firm , as burning Martyrs , to your Cause . Then you 're true Iesuits , then you 're fit to be Disciples of great Loyola and Me : Worthy to undertake , worthy a Plot Like this , and fit to scourge an Huguenot . Plagues on that Name ! may swift confusion And utterly blot out the cursed Race : Thrice damn'd be that Apostate Monk , from whom seize , Sprung first these Enemies of Us and Rome : Whose pois'nous Filth dropt from ingendring Brain , By monstrous Birth did the vile Insects spawn , Which now infest each Country ; and defile With their o'respreading swarms this goodly I le . Once it was ours , and subject to our Yoke , 'Till a late reigning Witch th' Enchantment broke : It shall again : Hell and I say 't : have ye But courage to make good the Prophesie : Not Fate it self shall hinder . — Too sparing was the time , too mild the day , When our great Mary bore the English sway : Unqueen-like pity marr'd her Royal Pow'r , Nor was her Purple dy'd enough in Gore . Four or five hundred , such-like petty sum Might fall perhaps a Sacrifice to Rome , Scarce worth the naming : had I had the Pow'r , Or bin thought fit t' have bin her Councellor , She should have rais'd it to a nobler score . Big Bonfires should have blaz'd and shone each day , To tell our Triumphs , and make bright our way : And when 't was dark , in every Lane and Street Thick flaming Hereticks should serve to light And save the needless Charge of Links by night : Smithfield should still have kept a constant fire , Which never should be quench'd , never expire , But with the lives of all the miscreant rout , Till the last gasping breath had blown it out . So Nero did , such was the prudent course Taken by all his mighty successours , To tame like Hereticks of old by force : They scorn'd dull reason and pedantick rules To conquer and reduce the harden'd Fools ▪ Racks , gibbets , halters were their arguments , Which did most undeniably convince : Grave bearded Lions manag'd the dispute , And reverend Bears their doctrins did confute ▪ And all , who would stand out in stiff defence , They gently claw'd and worried into sence : Better than all our Sorbon dotards now , Who would by dint of words our Foes subdue . This was the riged discipline of old , Which modern sots for Persecution hold : Of which dull Annalists in story tell Strange legends , and huge bulky volumus swell With Martyr'd Fools , that lost their way to hell . From these , our Church's glorious Ancestours , We 've learnt our arts & made their methods ours : Nor have we come behind , the least degree , In acts of rough and manly cruelty : Converting faggots and the pow'rful stake And Sword resistless our Apostles make . This heretofore Bohemia felt , and thus Were all the num'rous proselites of Huss Crush'd with their head : So Waldo's cursed rout , And those of Wickliff here were rooted out , Their names scarce left . Sure were the means , we chose , And wrought prevailingly : Fire purg'd the dross Of those foul heresies , and soveraign Steel Lopt off th' infected limbs the Church to heal . Renown'd was that French Brave , renown'd his deed , A deed , for which the day deserves its red Far more than for a paltry Saint , that died : How goodly was the Sight ! how fine the Show ! When Paris saw through all its Channels flow The blood of Huguenots ; when the full Sein , Swell'd with the flood , its Banks with joy o'reran ! He scorn'd like common Murderers to deal By parcels and piecemeal ; he scorn'd Retail I' th' Trade of Death : whole Myriads died by th' great , Soon as one single life ; so quick their Fate , Their very Pray'rs and Wishes came too late . This a King did : and great and mighty 't was , Worthy his high Degree , and Pow'r , and Place , And worthy our Religion and our Cause : Unmatch'd 't had bin , had not Mac-quire arose , The bold Mac-quire ( who , read in modern Fame , Can be a Stranger to his Worth and Name ? ) Born to outsin a Monarch , born to Reign In Guilt , and all Competitors disdain : Dread Memory ! whose each mention still can make Pale Hereticks with trembling Horrour quake . T' undo a Kingdom , to atchieve a crime Like his , who would not fall and die like him ? Never had Rome a nobler service done , Never had Hell ; each day came thronging down Vast shoals of Ghosts , and mine was pleas'd & glad , And smil'd , when it the brave revenge survey'd . Nor do I mention these great Instances For bounds and limits to your wickedness : Dare you beyond , something out of the road Of all example , where none yet have trod , Nor shall hereafter : what mad Catiline Durst never think , nor 's madder Poet feign . Make the poor baffled Pagan Fool confess , How much a Christian Crime can conquer his : How far in gallant mischief overcome , The old must yield to new and modern Rome , Mix Ills past , present , future , in one act ; One high , one brave one great , one glorious Fact , Which Hell and very I may envy — Such as a God himself might wish to be A Complice in the mighty villany And barter's heaven , and vouchsafe to die . Nor let Delay ( the bane of Enterprize ) Marr yours , or make the great importance miss . This fact has wak'd your Enemies and their fear ; Let it your vigour too , your haste , and care . Be swift , and let your deeds forestall intent , Forestall even wishes ere they can take vent , Nor give the Fates the leisure to prevent . Let the full Clouds , which a long time did wrap Your gath'ring thunder , now with sudden clap Break out upon your Foes ; dash and confound , And scatter wide destruction all around . Let the fir'd City to your Plot give light ; You raz'd it half before , now raze it quite . Do 't more effectually ; I 'd see it glow In flames unquenchable as those below . I 'd see the Miscreants with their houses burn , And all together into ashes turn . Bend next your fury to the curst Divan , That damn'd Committee , whom the Fates ordain Of all our well-laid Plots to be the bane . Unkennel those State-Foxes , where they ly Working your speedy fate and destiny . Lug by the ears the doting Prelates thence , Dash Heresie together with their Brains Out of their shatter'd heads . Lop off the Lords And Commons at one stroke , and let your Swords Adjourn 'em all to th' other world — Would I were blest with flesh and bloud again , But to be Actor in that happy Scene ! Yet thus I will be by , and glut my view ; Revenge shall take its fill , in state I 'le go With captive Ghosts t' attend me down below . Let these the Handsells of your vengeance be , Yet stop not here , nor flag in cruelty . Kill like a Plague or Inquisition ; spare No Age , Degree , or Sex ; onely to wear A Soul , onely to own a Life , be here Thought crime enough to lose 't : no time nor place Be Sanctuary from your outrages . Spare not in Churches kneeling Priests at pray'r , Though interceding for you , slay ev'n there . Spare not young Infants smiling at the brest , Who from relenting Fools their mercy wrest : Rip teeming Wombs , tear out the hated Brood From thence , & drown 'em in their Mothers bloud . Pity not Virgins , nor their tender cries , Though prostrate at your feet with melting eyes All drown'd in tears ; strike home as 't were in lust , And force their begging hands to guide the thrust . Ravish at th' Altar , kill when you have done , Make them your Rapes the Victims to attone . Nor let gray hoary hairs protection give To Age , just crawling on the verge of Life : Snatch from its leaning hands the weak support , And with it knock't into the grave with sport ; Brain the poor Cripple with his Crutch , then cry , You 've kindly rid him of his misery . Seal up your ears to mercy , lest their words Should tempt a pity , ram 'em with your Swords ( Their tongues too ) down their throats ; let 'em not dare To mutter for their Souls a gasping pray'r , But in the utt'rance choak't , and stab it there . 'T were witty handsom malice ( could you do 't ) To make 'em die , and make 'em damn'd to boot . Make Children by one fate with Parents die , Kill ev'n revenge in next Posterity : So you 'll be pester'd with no Orphans cries , No childless Mothers curse your memories . Make Death and Desolation swim in bloud Throughout the Land , with nought to stop the floud But slaughter'd Carcasses ; till the whole Isle Become one tomb , become one funeral pile ; Till such vast numbers swell the countless summ , That the wide Grave and wider Hell want room . Great was that Tyrants wish , which should be mine , Did I not scorn the leavings of a sin ; Freely I would bestow 't on England now , That the whole Nation with one neck might grow , To be slic'd off , and you to give the blow . What neither Saxon rage could here inflict , Nor Danes more savage , nor the barbarous Pict ; What Spain nor Eighty eight could ere devise , With all its fleet and fraught of cruelties ; What ne're Medina wish'd , much less could dare , And bloudier Alva would with trembling hear ; What may strike out dire Prodigies of old , And make their mild and gentler acts untold . What Heav'ns Judgments , nor the angry Stars , Forein Invasions , nor Domestick Wars , Plague , Fire , nor Famine could effect or do ; All this and more be dar'd and done by you . But why do I with idle talk delay Your hands , and while they should be acting , stay ? Farewell — If I may waste a pray'r for your success , Hell be your aid , and your high projects bless ! May that vile Wretch , if any here there be , That meanly shrinks from brave Iniquity ; If any here feel pity or remorse , May he feel all I 've bid you act , and worse ! May he by rage of Foes unpitied fall , And they tread out his hated Soul to Hell. May's Name and Carcase rot , expos'd alike to be The everlasting mark of grinning infamy . SATYR II. NAy , if our sins are grown so high of late , That Heav'n no longer can adjourn our fate ; May 't please some milder vengeance to devise Plague , Fire , Sword , Dearth , or any thing but this . Let it rain scalding showres of Brimstone down , To burn us , as of old the lustful Town : Let a new deluge overwhelm agen , And drown at once our Land , and Lives , and Sin. Thus gladly we 'll compound , all this we 'll pay , To have these worst of Ills remov'd away . Judgments of other kinds are often sent In mercy onely , not for punishment : But where these light , they shew a Nations fate Is given up and past for reprobate . When God his stock of wrath on Egypt spent , To make a stubborn Land and King repent , Sparing the rest , had he this one Plague sent ; For this alone his People had been quit , And Pharaoh circumcis'd a Proselyte . Wonder no longer why no cure like these Was known or suffer'd in the primitive days : They never sinn'd enough to merit it , 'T was therefore what Heavens just pow'r thought fit , To scourge this later and more sinful age With all the dregs and squeesings of his rage . Too dearly is proud Spain with England quit For all her loss sustain'd in Eighty eight ; For all the Ills our warlike Virgin wrought , Or Drake or Rawleigh her great Scourges brought . Amply was she reveng'd in that one birth , When Hell for her the Biscain Plague brought forth ; Great Counter-plague ! in which unhappy we Pay back her sufferings with full usury : Than whom alone none ever was design'd T' entail a wider curse on Human kind , But he who first begot us , and first sinn'd . Happy the World had been , and happy Thou , ( Less damn'd at least , and less accurst than now ) If early with less guilt in War th'hadst dy'd , And from ensuing mischiefs Mankind freed . Or when thou view'dst the Holy Land and Tomb , Th'hadst suffer'd there thy brother Traytors doom . Curst be the womb that with the Firebrand teem'd , Which ever since has the whole Globe inflam'd ; More curst that ill-aim'd Shot , that basely mist That maim'd a limb , but spar'd thy hated brest , And made th' at once a Cripple and a Priest. But why this wish ? The Church if so might lack Champions , Good works , and Saints for the Almanack . These are the Ianizaries of the Cause , The Life Guard of the Roman Sultan , chose To break the force of Huguenots and Foes . The Churches Hawkers in Divinity , Who ' stead of Lace and Ribbons , Doctrine cry : Romes Strowlers , who survey each Continent , Its trinkets and commodities to vent . Export the Gospel like mere ware for sale , And truck'd for Indigo and Cutchineal . As the known Factors here the Brethren once Swopt Christ about for Bodkins , Rings , and Spoons . And shall these great Apostles be contemn'd , And thus by scoffing Hereticks defam'd ? They by whose means both Indies now enjoy The two choice blessings Pox and Popery ; Which buried else in ignorance had been , Nor known the worth of Beads and Bellarmine , It pitied holy Mother Church to see A world so drown'd in gross Idolatry . It griev'd to see such goodly Nations hold Bad Errors , and unpardonable Gold. Strange ! what a godly zeal can Coyn infuse ! What charity Pieces of Eight produce ! So you were chose the fittest to reclaim The Pagan World , and give 't a Christian Name . And great was the success ; whole Myriads stood At Font , and were baptiz'd in their own bloud . Millions of Souls were hurl'd from hence to burn Before their time , be damn'd before their turn . Yet these were in compassion sent to Hell , The rest reserv'd in spite , and worse to feel , Compell'd instead of Fiends to worship you , The more inhuman Devils of the two . Rare way and method of conversion this , To make your Votaries your Sacrifice ! If to destroy be Reformation thought , A Plague as well might the good work have wrought Now see we why your Founder weary grown , Would lay his former Trade of Killing down ; He found 't was dull , he found a Gown would be A fitter case and badge of cruelty . Each snivelling Hero Seas of Bloud can spil , When wrongs provoke , and Honour bids him kill . Each tiny Bully Lives can freely bleed , When prest by Wine or Punk to knock o' th' head : Give me your through-pac'd Rogue , who scorns to be Prompted by poor Revenge or Injury , But does it of true inbred cruelty : Your cool and sober Murderer , who prays And stabs at the same time , who one hand has Stretch'd up to Heav'n , t'other to make the Pass . So the late Saints of blessed memory , Cut throats in godly pure sincerity : So they with lifted hands and eyes devout Said Grace , and carv'd a slaughter'd Monarch out . When the first Traitor Cain ( too good to be Thought Patron of this black Fraternity ) His bloudy Tragedy of old design'd , One death alone quench'd his revengful mind , Content with but a quarter of Mankind : Had he been Iesuit , had he but put on Their savage cruelty , the rest had gone : His hand had sent old Adam after too , And forc'd the Godhead to create anew . And yet 't were well , were their foul guilt but thought Bare sin : 't is something ev'n to own a fault . But here the boldest flights of wickedness Are stampt Religion , and for currant pass . The blackest , ugliest , horrid'st , damned'st deed , For which Hell flames , the Schools a little need , If done by Holy Church is sanctified . This consecrates the blessed Work and Tool , Nor must we ever after think 'em foul . To undo Realms , kill Parents , murder Kings , Are thus but petty trifles , venial things , Not worth a Confessor ; nay Heav'n shall be It self invok'd t'abet th' impiety . " Grant , gracious Lord , ( Some reverend Villain prays ) " That this the bold Assertor of our Cause " May with success accomplish that great end , " For which he was by thee and us design'd . " Do thou t' his Arm and Sword thy strength impart , " And guide 'em steddy to the Tyrants heart . " Grant him for every meritorious thrust " Degrees of bliss above among the Just ; " Where holy Garnet and S. Guy are plac'd , " Whom works like this before have thither rais'd . " Where they are interceding for us now ; " For sure they 're there . Yes questionless , and so Good Nero is and Dioclesian too , And that great ancient Saint Herostratus , And the late godly Martyr at Tholouse . Dare something worthy Newgate and the Tow'r , If you 'l be canoniz'd and Heav'n ensure . Dull primitive Fools of old ! who would be good ? Who would by vertue reach the blest abode ? Far other are the ways found out of late , Which Mortals to that happy place translate : Rebellion , Treason , Murder , Massacre , The chief Ingredients now of Saintship are , And Tyburn onely stocks the Calendar . Unhappy Iudas , whose ill fate or chance Threw him upon gross times of ignorance ; Who knew not how to value or esteem The worth and merit of a glorious crime ! Should his kind Stars have let him acted now , H 'ad dy'd absolv'd , and dy'd a Martyr too . Hear'st thou , great God , such daring blasphemy , And letst thy patient Thunder still lie by ? Strike and avenge , lest impious Atheists say , Chance guides the world , & has usurp'd thy sway ; Lest these proud prosperous Villains too confess , Thou' rt sensless , as they make thy Images . Thou just and sacred Power ! wilt thou admit Such Guests should in thy glorious presence sit ? If Heav'n can with such company dispense , Well did the Indian pray , Might he keep thence . But this we onely feign , all vain and false , As their own Legends , Miracles , and Tales ; Either the groundless calumnies of spite , Or idle rants of Poetry and Wit. We wish they were : but you hear Garnet cry , " I did it , and would do 't again ; had I " As much of Bloud , as many Lives as Rome " Has spilt in what the Fools call Martyrdom ; " As many Souls as Sins ; I 'de freely stake " All them and more for Mother Churches sake . " For that I 'll stride o're Crowns , swim through a Flood , " Made up of slaughter'd Monarch's Brains and Blood. " For that no lives of Hereticks I 'll spare , " But reap 'em down with less remorse and care " Than Tarquin did the poppy-heads of old , " Or we drop beads , by which our prayer's are told . Bravely resolved ? and 't was as bravely dar'd But ( lo ! ) the Recompence and great Reward , The wight is to the Almanack preferr'd . Rare motives to be damn'd for holy Cause , A few red letters , and some painted straws . Fools ! who thus truck with Hell by Mohatra And play their Souls against no stakes away . 'T is strang with what an holy impudence The Villian caught , his innocence maintains : Denies with oaths the fact untill it be Less guilt to own it then the perjury : By th' Mass and blessed Sacraments he swears , This Mary's Milk , and t'other Mary's Tears ; And the whole muster-roll in Calendars . Not yet swallow the Falsehood ? if all this Won't gain a resty Faith ; he will on 's Knees The Evangelists and Ladie 's Psalter kiss To vouch the Lye : nay more , to make it good Mortgage his Soul upon 't , his Heaven and God. Damn'd faithless Hereticks , hard to convince , Who trust no Verdict , but dull obvious Sense . Unconscionable Courts , who Priests deny Their Benefit o' th Clergy , Perjury . Room for the Martyr'd Saints ! behold they come ! With what a noble Scorn they meet their Doom ? Not Knights o' th Post , nor often carted Whores Shew more of Impudence , or less Remorss . O glorious and heroick Constancy ! That can forswear upon the Cart , and die With gasping Souls expiring in a Lye. None but tame Sheepish Criminals repent , Who fear that idle Bugbear Punishment : Your Gallant Sinner scorns that Cowardice , The poor regret of having done amiss : Brave he , to his first Principles still true , Can face Damnation , Sin with Hell in view : And bid it take the Soul , he does bequeath And blow it thither with his dying Breath . Dare such as these profess Religions Name ? Who , should they own't , and be believed , would shame It's Practice out o' th World , would Atheists make Firm in their Creed , and vouch it at the Stake ? Is Heaven for such , whose Deeds make Hell too good Too mild a Penance for their cursed Brood ? For whose unheard-of Crimes and damned Sake Fate must below new sorts of Torture make , Since , when of old it fram'd that place of Doom , 'T was thought no Guilt like this could thither come Base recreant Souls ! would you have Kings trust you ? Who never yet kept your Allegiance true To any but Hell's Prince ? who with more ease Can swallow down most solemn Perjuries Than Bullies common Oaths and canting Lies ? Are the French Harries Fates so soon forgot ? Our last blest Tudor ? or the Powder-Plot ? And those fine Streamers that adorned so long The Bridge and Westminister , and yet had hung , Were they not stoln , and now for Relicks gone ? Think Tories loyal , or Scotch Covenanters ; Rob'd Tygers gentle ; courteous , fasting Bears , Atheists devout , and thrice-wrack'd Mariners : Take Goats for Chast , and cloyster'd Marmosites , For plain and open two-edg'd Parasites : Believe Bawds mod●st , and the shameless Stews , And binding Drunkard Oaths , and Strumpet's Vows : And when in them these Contradictions meet , Then hope to find 'em in a Loyolite : To whom , tho gasping , should I credit give , I 'd think 't were Sin , and damn'd like unbelief . Oh for the Swedish Law enacted here ! No Scarecrow frightens like a Priest Guelder : Hunt them , as Beavers are , force them to buy Their Lives with Ransom of their Lechery . Or let that wholsome Statute be reviv'd , Which England heretofore from Wolves reliev'd : Tax every Shire instead of them to bring Each Year a certain Tale of Iesuits in : And let their mangled Quarters hang the I le To scare all future Vermin from the Soil . Monsters avaunt ! may some kind Whirlwindsweep Our Land and drown these Locusts in the deep : Hence ye loth'd Objects of our Scorn and Hate , With all the Curses of an injur'd State : Go foul Impostors , to some duller Soil , Some easier Nation with your Cheats beguile : Where your gross common Gulleries may pass , To slur and top on bubbled Consciences : Where Ignorance and th' Inquisition Rules , Where the vile Herd of poor Implicit Fools Are damn'd contentedly , where they are led Blindfold to Hell , and thank and pay their Guide . Go where all your black Tribe , before are gon , Follow Chastel , Ravillac , Clement down , Your Catesby , Faux , and Garnet , thousands more , And those , who hence have lately rais'd the Score . Where the Grand Traitor now and all the Crew Of his Disciples must receive their Due : Where Flames and Tortures of Eternal Date Must punish you , yet ne're can expiate : Learn duller Fiends your unknown Cruelties , Such as no Wit , but yours could ere devise , No Guilt but yours deserve ; make Hell confess It self out done , its Devils damn'd for less . SATYR III. Loyola's Will. LOng had the fam'd Impostor found Success , Long seen his damn'd Fraternities increase , In Wealth and Power , Mischief and Guile improv'd By Popes , and Pope-rid Kings upheld and lov'd : Laden with Years , and Sins , and numerous Skars , Got some it 'h Field , but most in other Wars , Now finding Life decay , and Fate draw near , Grown ripe for Hell , and Roman Calendar , He thinks it worth his Holy Thoughts and Care , Some hidden Rules and Secrets to impart , The Proofs of long Expecience , and deep Art , Which to his Successors may useful be In conduct of their future Villany . Summon'd together , all th' Officious Band The Orders of their Bed-rid Chief attend ; Doubtful , what Legacy he will bequeath , And wait with greedy Ears his dying Breath . With such quick Duty Vassal Fiends below To meet commands of their Dread Monarch go . On Pillow rais'd , he do's their Entrance greet , And joys to see the Wish'd Assembly meet : They in glad Murmurs tell their Joy aloud , Then a deep Silence stills th' expecting Croud , Like Delphick Hag of old by Fiend possest , He swells , wild Frenzy heaves his panting Brest , His bristling Hairs stick up , his Eye-Balls glow , And from his Mouth long flakes of Drivel flow : Thrice with due Reverence he himself doth cross , Then thus his Hellish Oracles disclose . Ye firm Associates of my great Design , Whom the same Vows , and Oaths , and Order joyn , The faithful Band , whom I , and Rome have chose , The last Support of our declining Cause : Whose Conquering Troops I with Success have led Gainst all Opposers of our Church , and Head ; Who e're to the mad German owe their Rise , Geneva's Rebel , or the hot brain'd Swiss ; Revolted Heret●cks , who late have broke , And durst throw off the long-worn Sacred Yoke : You , by whose happy Influence Rome can boast A greater Empire , than by Luther lost : By whom wide Nature's far-stretch't Limits now , And utmost Indi●s to its Crosier Bow : ●o on , ye mighty Champions of our Cause , Maintain our Party , and subdue our Foes : Kill Heresy , that rank and poisonous Weed , Which threatens now the Church to overspread : Fire Calvin , and his Nest of Upstarts out , Who tread our Sacred Mitre under Foot ; Stray'd Germany reduce ; let it no more Th' incestuous Monk of Wittenburge adore : Make Stubborn England once more stoop its Crown , And Fealty to our Priestly Soveraign own : Regain our Church's Rights , the Island clear From all remaining Dregs of Wickliff there . Plot , enterprize , contrive , endeavour : spare No toil nor Pains : no death nor Danger fear : Restless your Aims pursue : let no defeat Your sprightly Courage , and Attemps rebate , But urge to fresh and bolder , ne're to end Till the whole world to our great Califf bend : Till he thro' every Nation every where Bear Sway , and Reign as absolute as here : Till Rome without Controul and Contest be The Universal Ghostly Monarchy . Oh! that kind Heaven a longer Thread would give , And let me to that happy Juncture live : But 't is decreed ! — at this he paus'd and wept , The rest alike time with his Sorrow kept : Then thus continued he — Since unjust Fate Envies my race of Glory longer date ; Yet , as a wounded General , e're he dies , To his sad Troops , sighs out his last Advice , Who tho' they must his fatal Absence moan , By those great Lessons conquer when he 's gone ; So I to you my last Instructions give , And breath out Counsel with my parting Life : Let each to my important words give Ear , Worth your Attention , and my dying Care. First , and the chiefest thing by me enjoyn'd . The Solemn'st tie , that must your Order bind , Let each without demur , or scruple pay A strict Obedience to the Roman Sway : To the unerring Chair all Homage Swear , Altho' a Punk , a Witch , a Fiend sit there : Who e're is to the Sacred Mitre rear'd , Believe all Vertues with the place conferr'd : Think him establish'd there by Heaven , tho' he Has Altars rob'd for Bribes the choice to buy , Or pawn'd his Soul to Hell for Simony : Tho' he be Atheist , Heathen , Turk , or Iew , Blaspheamer , Sacriligious , Perjured too : Tho' Pander , Bawd , Pimp , Pathick , Buggerer , What e're Old Sodoms Nest of Lechers were : Tho' Tyrant , Traitor , Pois'oner , Parricide , Magician , Monster , all that 's bad beside : Fouler than Infamy ; the very Lees , The Sink , the Jakes , the Common-shore of Vice : Strait count him Holy , Vertuous , Good , Devout , Chast , Gentle , Meek , a Saint , a God , what not ? Make Fate hang on his Lips , nor Heaven have Pow'r to Predestinate without his leave : None be admitted there , but who he please , Who buys from him the Patent for the Place . Hold these amongst the highest rank of Saints , Whom e're he to that Honour shall advance , Tho' here the Refuse of the Jail and Stews , Whom Hell it self would scarce for lumber chuse : But count all Reprobate , and Damn'd , and worse , Whom he , when Gout , or Tissick Rage , shall curse ▪ Whom he in anger Excommunicates For Fryday Meale and abrogating Sprats , Or in just Indignation spurnes to Hell ▪ For jeering holy Toe and Pantofle . What e're he sayes esteem for Holy Writ , And text Apocryphal if he think fit : Let arrant Legends , worst of Tales and Lies , Falser than Capgraves and Voragines , Than Quixot , Rablais , Amadis de Gaul , If signed with Sacred Lead , and Fisher's Seal , Be thought Authentick and Canonical . Again , if he ordain't in his Decrees , Let very Gospel for meer Fable pass : Let Right be Wrong , Black White , and Vertue Vice , No Sun , no Moon , nor no Antipodes : Forswear your Reason , Conscience , and your Creed , Your very Sense , and Euclid , if he bid . Let it be held less heinous , less amiss , To break all Gods Commands , than one of his : When his great Missions call , without delay , Without reluctance readily Obey , Nor let your Inmost Wishes dare gainsay : Should he to Bantam , or Iapan command , Or farthest Bounds of Southern unknown Land , Farther than Avarice its Vassals drives , Thro' Rocks and Dangers , loss of Blood and Lives ; Like great Xavier's be your Obedience shown , Outstrip his Courage , Glory and Renown ; Whom neither yawning Gulphs of deep Despair , Nor scorching Heats of Burning Lime could scare : Whom Seas nor Storms , nor Wracks could make refrain From propagating Holy Faith and Gain . If he but nod Commissions out to kill , But becken Lives of Hereticks to spill ; Let th' Inquisition rage , fresh Cruelties Make the dire Engins groan with tortured Cries : Let Campo Flori every Day be show'd , With the warm Ashes 〈◊〉 ●●e Lutheran Brood : Repeat again Bohemian Slaughters ore , And Piedmont Vall●●s dro●n with floating Gore : Swifter than Murthering Angels , when they fly On Errands of avenging Destiny . Fiercer than Storms let loose , with eager hast , Lay Cities , Countries , Realms , whole Nature wast . Sack , ravish , burn , d●st●oy , slay , massacre , Till the same Grave their Lives and Names interr . These are the Rights to our great Mufty due , The sworn Allegience of your Sacred Vow : What else we in our Votaries require , What other Gifts next follows to enquire . And first it will our great Advice befit , What Souldiers to your Lists you ought admit , To Natures of the Church and Faith , like you , The foremost rank of Choice is justly due 'Mongst whom the chiefest place assign to those , Whose Zeal has mostly Signaliz'd the Cause . But let not Entrance be to them denied , Who ever shall desert the adverse Side : Omit no Promises of Wealth and Power , That may inveigled Hereticks allure : Those whom great learning , parts , or wit renowns Cajole with Hopes of Honours , Scarlet Gowns , Provincialships , and Palls , and Triple Crowns . This must a Rector , that a Provest be , A third succeed to the next Abbacy : Some Princes Tutors , others Confessors To Dukes , and Kings , and Queens , and Emperors : These are strong Arguments , which seldom fail , Which more than all your weak disputes prevail . Exclude not those of less d●●●rt , decree To all Revolters your Foundation free : To all whom Gaming , Drunkenness , or Lust To Need and Popery shall have reduc'd : To all , whom slighted Love , Ambition crost , Hopes often bilk't , and Sought Preferment lost , Whom Pride , or Discontent , Revenge or Spite , Fear , Frenzy , or Despair shall Proselite : Those Powerful Motives , which the most bring in , Most Converts to our Church and Order win . Reject not those , whom Guilt and Crimes at home Have made to us for Sanctuary come : Let Sinners of each Hue , and Size , and Kind Here quick admittance , and safe Refuge find : Be they from Justice of their Country fled With Blood of Murders , Rapes , and Treasons died : No Varlet , Rogue , or Miscreant refuse , From Gallies , Jails , or Hell it self Broke loose . By this you shall in Strength and Members grow And shoals each day to your thron'gd Cloysters flow : So Rome's and Mecca's first great Founders did , By such wise Methods may their Churches spread . When shaven Crown , and hallowed Girdle's Power Has dub'd him Saint , that Villain was before ; Enter'd , let it his first Endeavour be To shake off all remains of Modesty , Dull sneaking Modesty , not more unfit For needy flattering Poets , when they writ , Or trading Punks , than for a Iesuit : If any Novice feel at first a blush , Let Wine , and frequent converse with the Stews Reform the Fop , and shame it out of Use , Unteach the puling Folly by Degrees , And train him to a well-bred Shamefulness . Get that great Gift and Talent , Impudence , Accomplish't Mankind's highest Excellence : 'T is that alone prefers , alone makes great , Confers alone Wealth , Titles , and Estate : Gains Place at Court , can make a Fool a Peer , An Ass a Bishop , can vilest Blockheads rear To wear Red Hats , and sit in Porph'ry Chair . 'T is Learning , Parts , and Skill , and Wit , and Sense , Worth , Merit , Honour , Vertue , Innocence . Next for Religion , learn what 's fit to take , How small a Dram does the just Compound make . As much as is by Crafty States-men worn For Fashion only , or to serve a turn : To bigot Fools its idle Practice leave , Think it enough the empty Form to have : The outward Show is seemely , cheap and light , The Substance Cumbersome , of Cost and Weight : The Rabble judge by what appears to th' Eye , None , or but few the Thoughts within Descry . Mak 't you an Engine to ambitious Pow'r To stalk behind , and hit your Mark more sure : A Cloak to cover well-hid Knavery , Like it when us'd , to be with ease thrown by : A shifting Card , by which your Course to steer , And taught with every changing Wind to veer . Let no nice , holy , Conscientious Ass Amongst your better Company find place , Me and your great Foundation to disgrace : Let Truth be banish't , ragged Vertue fly , And poor unprofitable Honesty ; Weak Idols , who their wretched Slaves betray ; To every Rook , and every Knave a Prey : These lie remote and wide from Interest , Farther than Heaven from Hell , or East from West , Far as they e're were distant from this brest . Think not your selves t' Austerities confin'd , Or those strict Rules , which other Orders bind : To Capuchins , Carthusians , Cordeliers Leave Penance , meager abstinence , and Prayers : In lousy rags let begging Friers ly , Content on straw , or Boards to mortify : Let them with Sackcloth discipline their Skins , And scourge them for their madness and their Sins : Let pining Anchorets in Grotto's starve , Who from the Liberties of Nature swerve : Who make 't their chief Religion not to eat , And plac't in nastiness and want of Meat : Live you in Luxury and pamper'd Ease , As if whole Nature were your Cateress . Soft be your Beds , as those , which Monarch's Whores Ly on , or Gouts of Bed-rid Emperours : Your Wardrobes stor'd with choice of Suits , more Dear Than Cardinals on High Processions wear : With Dainties load your Board , whose every Dish , May tempt cloy'd Gluttons , or Vitellius's Wish , Each fit a longing Queen : let richest Wines With Mirth your Heads Inflame with Lust you● Veins : Such as the Friends of Dying Popes would give For Cordials to prolong their gasping Life . Ner'e let the Nazarene , whose Badge and Name You wear , upbraid you with a Conscious Shame Leave him his slighted Homilies and Rules , To stuff the Squabbles of the wrangling Schooles : Disdain that he and the poor angling Tribe , Should Laws and Government to you prescribe : Let none of those good Fools your Patterns make ; Instead of them , the mighty Iudas take . Renown'd Iscariot , sit alone to be Th' Example of our great Society : VVhose daring Guilt despis'd the common Road , And scorn'd to stoop at Sin beneath a God. And now 't is time I should Instructions give , VVhat Wiles and Cheats the Rabble best deceive : Each Age and Sex their Different Passions wear , To suit with which requires a prudent Care : Youth is Capricious , Headstrong , Fickle , Vain , Given to Lawless Pleasure , Age to gain : Old Wives in Superstition over-grown , VVith Chimny Tales and Stories best are won : 'T is no mean Talent rightly to descry , VVhat several Baits to each you ought apply . The Credulous , and easy of Belief , VVith Miracles , and well fram'd Lies deceive . Empty whole Surius , and the Talmud drain , Saint Francis and Saint Mahomet's Alcoran : Sooner shall Popes and Cardinals want Pride , Than you a Stock of Lies and Legends need . Tell how blest Virgin to come down was seen , Like Play-House Punk descending in Machine : How she writ Billets Doux , and Love-Discourse , Made Assignations , Visits , and Amours : How Hosts distrest , her Smock for Banner bore , Which vanquish't Foes , and murdered at twelve Score . Relate how Fish in Conventicles met , And Mackril with Bait of Doctrine caught : How Cattle have Iudicious Hearers been , And Stones pathetically cryed Amen : How consecrated Hive with Bells was hung , And Bees kept Mass , and Holy Anthems Sung : How Pigs to th' Rosary kneel'd , and sheep were taught To bleat te Deum and Magnificat : How Fly-Flap of Church-Censure , Houses rid Of Insects , which at Curse of Fryer dy'd : How travelling Saint , well mounted on a Switch , Rid Iournies thro' the Air , like Lapland Witch : And ferrying Cowls Religious Pilgrims bore O're waves without the help of Sail or Oar. Nor let Xaviers great Wonders pass conceal'd , How Storms were by th' Almighty Wafer quell'd ; How zealous Crab the sacred Image bore , And Swam a Cath'lick to the distant Shore . With Shams like these , the giddy Rout misled , Their Folly and their Superstition feed . 'T was found a good and gainful Art of Old ( And much it did our Churches Power uphold ) To feign Hobgoblings , Elves and walking Sprites , And Faires dancing Salenger a Nights : White Sheets for Ghosts , and Will-a-wisps have past For Souls in Purgatory unreleast . And Crabs in Church-Yards crawl'd in Masquerade , To cheat the Parish , and have Masses said . By this our Ancestors in happier Dayes , Did store of Credit and Advantage raise : But now the Trade is fall'n , decay'd and Dead , Ere since contagious Knowledge has or'e spread With Scorn the grinning Rabble now hear tell Of Hecla , Patricks hole , and Mongibel ; Believ'd no more than Tales of Troy , unless In Countries drown'd in Ignorance like this . Henceforth be wary how such things you feign , Except it be beyond the Cape , or Line : Execpt at Mexico , Brazile , Peru , At the Molacco's , Goa , or Pegu , Or any distant or remoter Place , Where they may currant and unquestion'd pass : VVhere never poching Hereticks resort , To spring the Lye , and mak 't their Game and Sport. But I forget ( what should be mention'd most ) Confession our chief Priviledge and Boast : That Staple ware which ne're returns in vain , Ne're balks the Trader of expected Gain ▪ 'T is this that spies through Court-intrigues and brings Admission to the Cabinets of Kings : By this we keep proud Monarchs at our Becks , And make our Foot-stools of their Thrones and Necks : Give 'em Commands , and if they Disobey , Betray 'm to th' Ambitious Heir a Prey : Hound the Officious Curs on Hereticks , The Vermin which the Church infest and vex : And when our turn is served , and Business done , Dispatch 'em for Reward , as useless grown : Nor are these half the Benefits and Gains , VVhich by wise Manag'ry accrue from thence : By this w' unlock the Misers hoarded Chests , And Treasure , though kept close as States-mens Brests : This does rich VVidows to our Nets decoy , Le ts us their Jointers , and themselves enjoy : To us the Merchant does his Customes bring , And payes our Duty tho he cheats his King : To us Court-Ministers refund , made great By Robbery and Bank-rupt of the State : Ours is the Souldiers Plunder , Padders Prize , Gabels on Letchery , and the Stews Excise : By this our Colledges in Riches shine , And vy with Becket's and Loretto's Shrine . And here I must not grudge a word or two ( My younger Vot'ries ) of Advice to you : To you whom Beautie 's Charms and generous Fire Of boiling Youth to sports of Love inspire : This is your Harvest , here secure and cheap You may the Fruits of unbought Pleasure reap : Riot in free and uncontroull'd Delight , Where no dull Marriage clogs the Appetite . Tast every dish of Lust's variety , VVhich Popes , and Scarlet Lechers dearly buy , VVith Bribes and Bishopricks , and Simony . But this I ever to your care commend , Be wary how you openly Offend : Lest scoffing lewd Buffoons descry our shame , And fix disgrace on the great Order's fame . VVhen the ungarded Maid alone repairs To ease the burthen of her Sins and cares ; When youth in each , and privacy conspire To kindle wishes , and befriend desire ; If she has Practis'd in the Trade before , ( Few else of Proselytes to us brought o're ) Little of Force , or artifice will need To make you in the victory succeed : But if some untaught Innocence she be , Rude , and unknown in the mystery ; She 'l cost more labour to be made comply . Make her by Pumping understand the sport , And undermine with secret trains the Fort. Somtimes , as if you 'd blame her gaudy dress , Her Naked Pride , her Jewels , Point , and Lace ; Find Opportunity her Breasts to Press : Oft feel her Hand , and whisper in her ear , You find the secret marks of lewdness there : Somtimes with naughty sence her blushes raise , And make 'em guilt , she never knew , confess : " Thus ( may you say ) with such a leering smile , " So Languishing a look you hearts beguile : " Thus with your foot , hand , eye , you tokens speak , " These Signs deny , these Assignations make : " Thus 't is you clip , with such a fierce embrace " You clasp your Lover to your Brest and Face : " Thus are your hungry lips with Kisses cloy'd , " Thus is your Hand , and thus your Tongue employ'd . Ply her with talk like this ; and , if sh' encline , To help devotion give her Aretine Instead ' o th' Rosary : never despair , She , that to such discourse will lend an Ear , Tho' chaster than cold cloyster'd Nuns she were , Will soon prove soft and pliant to your use , As Strumpets on the Carnaval let loose . Credit experience ; I have tri'd 'em all , And never found th' unerring methods fail : Not Ovid , tho' 't were his cheif Mastery , Had greater Skill in these Intrigues , than I : Nor Nero's learned Pimp , to whom we ow What choice Records of Lust are extant now . This heretofore , when youth , and sprightly Blood Ran in my V●ins , I tasted and enjoy'd : Ah those blest days ! — ( here the old Lecher smil'd , With sweet remembrance of past pleasure fill'd ) But they are gone ! Wishes alone remain , And Dreams of joy ne're to be felt again : To abler Youth I now the Practice leave , To whom this counsel , and advice I give . But the dear mention of my gayer days Has made me farther , than I would , digress : 'T is time we now should in due Place expound , How guilt is after shrift to be atton'd : Enjoyn no sow'r Repentance , Tears and Grief ; Eys weep no cash , and you no profit give : Sins , tho' of the first rate , must punish'd be , Not by their own , but th' Actor's Quality : The Poor , whose purse cannot the Penance bear , Let whipping serve , bear feet , and shirts of hair : The richer Fools to Compostella send , To Rome , Monserrat , or the Holy Land : Let Pardons , and th' Indullgence-Office drain Their Coffers , and enrich the Pope's with gain : Make 'em build Churches , Monasteries found , And dear bought Masses for their crimes compound . Let Law and Gospel rigid precepts set , And make the paths to Bliss rugged and strait : Teach you a smooth and easier way to gain Heavn's joys , yet sweet and useful sin retain : With every frailty , every lust comply , T' advance your Spiritual Realm and Monarchy : Pull up weak Vertue 's fence , give scope , and space And Purlieus to out-lying Consciences : Shew that the Needle 's eye may stretch , and how For largest Camel-vices to go thro' . Teach how the Priests Pluralities may buy , Yet fear no odious Sin of Simony , While Thoughts and Ducats well directed be : Let Whores adorn his exemplary life , But no lewd heinous Wife a Scandal give . Sooth up the Gaudy Atheist , who maintains No Law , but Sense , and owns no God , but Chance . Bid Thieves rob on , the Boistrous Ruffian tell , He may for Hire , Revenge , or Honour kill : Bid Strumpets preseverse , absolve 'em too , And take their dues in kind for what you do : Exhort the painful and Industrious Bawd To Diligence and Labour in her Trade : Nor think her innocent Vocation ill , Whose income do's the sacred Treasure fill : Let Griping Usurers Extortion use , No Rapine , Falshood , Perjury refuse , Stick at no Crime , which covetous Popes would scarce Act to enrich themselves and Bastard-Heirs : A small Bequest to th' Church can all attone , Wipes off all scores , and Heav'n and all 's their own . Be these your Doctrins , these the Truths you preach , But no forbiden Bible come in reach : Your cheats and Artifices to Impeach . Lest thence lay-Fools Pernicious knowledge gets Throw off Obedience , and your Laws forget : Mak 'em belive't a spell more dreadfull far Than Bacon , Haly or Albumazar . Happy the time , when th' unpretending Crowd No more , than I , its Language understood . When the worm-eaten Book , link'd to a chain , In dust lay moulding in the Vatican ; Despis'd , neglected , and forgot , to none , But poring Rabbies , or the Sorbon known : Then in full pow'r our Soveraign Prelate sway'd , By Kings and all the Rabble-VVorld Obey'd : Here humble Monarch at his feet kneel'd down , And beg'd the Alms and Charity of a Crown : There , when in Solemn State he pleas'd to ride , Poor Scepter'd slaves ran Henchboys by his side : None , tho' in thought , his Grandure durst Blasphem , Nor in their very sleep a Treason Dream . But since the broaching that mischeivous Piece , Each Alderman a Father Lumbard is : And every Cit dares impudently know More than a Council , Pope and Conclave too . Hence the late Damned Frier , and all the crew Of former Crawling Sects their poision drew : Hence all the Troubles , Plagues , Rebellions bre●d , We 've felt , or feel , or may hereafter dread : Wherefore enjoyn , that no Lay-coxcomb dare About him that unlawful Weapon wear ; But charge him chiefly not to touch at all The dangerous Works of that old Lollard , Paul ; That arrant Wickliffist , from whom our Foes Take all their Batt'ries to attack our Cause ; Would he in his first years had Martyr'd been , Never Damascus nor the Vision seen ; Then he our Party was , stout , vigorous , And fierce in chase of Hereticks like us : Till he at length by th' Enemies seduc'd , Forsook us , and the hostile side espous'd . Had not the mighty Iulian mist his aims , These holy Shreds had all consum'd in flames : But since th' immortal Lumber still endures , In spite of all his industry and ours ; Take care at least it may not come abroad , To taint with catching Heresie the Crowd : Let them be still kept low in sence , they 'l pay The more respect , more readily obey . Pray that kind Heav'n would on their hearts dispense A bounteous and abundant Ignorance , That they may never swerve , nor turn awry From sound and orthodox Stupidity . But these are obvious things , easie to know , Common to every Monk as well as you : Greater Affairs and more important wait To be discuss'd , and call for our debate : Matters that depth require , and well befit Th'Address and Conduct of a Iesuit . How Kingdoms are embroil'd , what shakes a Throne , How the first seeds of Discontent are sown To spring up in Rebellion ; how are set The secret snares that circumvent a State : How bubbled Monarchs are at first beguil'd , Trepann'd and gull'd , at last depos'd and kill'd . When some proud Prince , a Rebel to our Head , For disbelieving Holy Churches Creed , And Peter-pence is Heretick decree'd ; And by a solemn and unquestion'd Pow'r To Death , and Hell , and You , deliver'd o're : Chuse first some dext'rous Rogue well tried and known , ( Such by Confession your Familiars grown ; ) Let him by Art and Nature fitted be For any great and gallant Villany , Practis'd in every Sin , each kind of Vice , Which deepest Casuists in their searches miss , Watchful as Jealousie , wary as Fear , Fiercer than Lust , and bolder than Despair , But close as plotting Fiends in Council are . To him in firmest Oaths of Silence bound , The worth and merit of the Deed propound : Tell of whole Reams of Pardon new come o're , Indies of Gold , and Blessings endless store : Choice of Preferments , if he overcome , And if he fail , undoubted Martyrdom : And Bills for Sums in Heav'n , to be drawn On Factors there , and at first sight paid down . With Arts and Promises like these allure , And make him to your great design secure . And here to know the sundry ways to kill , Is worth the Genius of a Machiavel : Dull Northern Brains in these deep Arts unbred , Know nought but to cut Throats or knock o' th' Head. No slight of Murder of the subt'lest shape , Your busie search and observation scape : Legerdemain of Killing , that dives in , And juggling steals away a Life unseen : How gawdy Fate may be in Presents sent , And creep insensibly by Touch or Scent : How Ribbands , Gloves , or Saddle Pomel may An unperceiv'd but certain Death convey ; Above the reach of Antidotes , above the pow'r Of the fam'd Pontick Mountebank to cure . What er'e is known to quaint Italian spite , In studied Pois'ning skill'd and exquisite : What e're great Borgia or his Sire could boast , Which the Expence of half the Conclave cost . Thus may the business be in secret done , Nor Authors nor the Accessaries known , And the slurr'd guilt with ease on others thrown . But if ill Fortune should your Plot betray , And you to mercy of your Foes a prey ; Let none his Crime by weak confession own , Nor shame the Church , while he 'd himself attone . Let varnish'd Guile and feign'd Hypocrisies , Pretended Holiness and useful Lies , Your well-dissembled Villany disguise . A thousand wily Turns and Doubles try , To foil the Scent , and to divert the Cry : Cog , shamm , outface , deny , equivocate , Into a thousand shapes your selves translate : Remember what the crafty Spartan taught , " Children with Rattles , Men with Oaths are caught : Forswear upon the Rack , and if you fall , Let this great comfort make amends for all , Those whom they damn for Rogues next Age shall see Made Advocates i' th' Church's Litany . Who ever with bold Tongue or Pen shall dare Against your Arts and Practices declare ; What Fool shall e're presumptuously oppose , Your holy Cheats and godly Frauds disclose ; Pronounce him Heretick , Firebrand of Hell , Turk , Iew , Fiend , Miscreant , Pagan , Infidel ; A thousand blacker Names , worse Calumnies , All Wit can think , and pregnant Spite devise : Strike home , gash deep , no Lies nor Slanders spare ; A Wound though cur'd , yet leave behind a Scar. Those whom your Wit and Reason can't decry , Make scandalous with Loads of Infamy : Make Luther Monster , by a Fiend begot , Brought forth with Wings , and Tail , and Cloven Foot : Make Whoredom , Incest , worst of vice and shame , Pollute and foul his Manners , Life , and Name . Tell how strange Storms usher'd his fatal end , And Hells black Troops did for his Soul contend . Much more I had to say , but now grow faint , And strength and Spirits for the Subject want : Be these great Mysteries I here unfold , Amongst your Order's Institutes enroll'd : Preserve them sacred , close , and unreveal'd ; As ancient Rome her Sybils Books conceal'd . Let no bold Heretick with sawcy eye Into the hidden unseen Archives pry ; Lest the malicious flouting Rascals turn Our Church to Laughter , Raillery , and Scorn . Let never Rack or Torture , Pain or Fear , From your firm Brests th'important Secrets tear . If any treacherous Brother of your own Shall to the World divulge & make them known , Let him by worst of Deaths his Guilt attone . Should but his Thoughts or Dreams suspected be , Let him for safety and prevention die , And learn i' th' Grave the Art of Secresie . But one thing more , and then with joy I go , Nor ask a longer stay of Fate below : Give me again once more your plighted Faith , And let each seal it with his Dying Breath : As the great Carthaginian heretofore The bloudy reeking Altar touch'd , and swore Eternal Enmity to th' Roman Pow'r : Swear you ( and let the Fates confirm the same ) An endless Hatred to the Lutheran Name : Vow never to admit or League , or Peace , Or Truce , or Commerce with the cursed Race : Now through all Age , when Time or Place soe're Shall give you pow'r , wage an immortal War : Like Theban Feuds let yours your selves survive , And in your very Dust and Ashes live . Like mine , be your last Gasp their Curse — At this They kneel , and all the Sacred Volum kiss ; Vowing to send each year an Hecatomb Of Huguenots an Offering to his Tomb. In vain he would continue — Abrupt Death A Period puts , and stops his impious Breath : In broken Accents he is scarce allow'd To faulter out his Blessing on the Crowd . Amen is echo'd by Infernal Howl , And scrambling Spirits seize his parting Soul. THE Fourth Satyr Upon the JESUITS . SATYR IV. S. Ignatius his Image brought in , discovering the Rogueries of the Jesuits , and ridiculous Superstition of the Church of Rome . ONce I was common Wood , a shapeless Log , Thrown out a Pissing-post for every Dog : The Workman yet in doubt what course to take , Whether I 'd best a Saint or Hog-trough make , After debate resolv'd me for a Saint , And thus fam'd Loyola I represent : And well I may resemble him , for he As stupid was , as much a Block as I. My right Leg maim'd at halt I seem to stand , To tell the Wounds at Pampelune sustain'd . My Sword and Souldiers Armour here had been , But they may in Monserrats Church be seen : Those there to blessed Virgin I laid down For Cassock , Surcingle , and shaven Crown , The spiritual Garb in which I now am shown . With due Accoutrements and fit disguise I might for Centinel of Corn suffice : As once the well-hung God of old stood guard , And the invading Crows from Forrage scar'd . Now on my Head the Birds their Reliques leave , And Spiders in my mouth their Arras weave : And persecuted Rats oft find in me A Refuge and religious Sanctuary . But you profaner Hereticks , who e're The Inquisition and its vengeance fear , I charge stand off , at peril come not near : None at twelve score untruss , break wind , or piss ; He enters Fox his Lists that dares transgress : For I 'm by Holy Church in reverence had , And all good Catholick Folk implore my aid . These Pictures which you see my Story give , The Acts and Monuments of me alive : That Frame wherein with Pilgrims weeds I stand , Contains my Travels to the Holy Land. This me and my Decemvirate at Rome , When I for Grant of my great Order come . There with Devotion rapt I hang in Air , With Dove ( like Mahomets ) whisp'ring in my ear . Here Virgin in Galesh of Clouds descends , To be my safeguard from assaulting Fiends . Those Tables by , and Crutches of the lame , My great Atchievments since my death proclaim : Pox , Ague , Dropsie , Palsie , Stone , and Gout , Legions of Maladies by me cast out , More than the College know , or ever fill Quacks Wiping Paper and the Weekly Bill . What Peter's shadow did of old , the same Is fancied done by my all pow'rful Name ; For which some wear 't about their Necks and Arms , To guard from Dangers , Sicknesses , and Harms ; And some on Wombs the barren to relieve , A Miracle I better did alive . Oft I by crafty Iesuit am taught Wonders to do , and many a juggling Feat . Sometimes with Chaffing Dish behind me put , I sweat like Clapt Debauch in Hot House shut , And drip like any Spitchcock'd Huguenot . Sometimes by secret Springs I learn to stir , As Paste-board Saints dance by miraculous Wire Then I Tradescant's Rarities outdo , Sands Waterworks and German Clockwork too , Or any choice Device at Barthol'mew . Sometimes I utter Oracles by Priest , Instead of a Familiar possest . The Church I vindicate , Luther confute , And cause Amazement in the gaping Rout. Such holy Cheats , such Hocus Tricks as these , For Miracles amongst the Rabble pass . By this in their Esteem I daily grow , In Wealth enrich'd , increas'd in Vot'ries too . This draws each year vast Numbers to my Tomb , More than in Pilgrimage to Mecca come . This brings each week new Presents to my Shrine , And makes it those of Indian Gods outshine . This gives a Chalice , that a Golden Cross , Another massie Candlesticks bestows : Some Altar Cloths of costly work and price , Plush , Tissue , Ermin , Silks of noblest Dies , The Birth and Passion in Embroideries : Some Jewels , rich as those th' Aegyptian Punk In Jellies to her Roman Stallion drunk . Some offer gorgeous Robes , which serve to wear When I on Holydays in state appear ; When I 'm in pomp on high Processions shown , Like Pageants of Lord Mayor or Skimmington . Lucullus could not such a Wardrobe boast , Less those of Popes at their Election cost ; Less those , which Sicily's Tyrant heretofore From plunder'd Gods and Iove's own Shoulders tore . Hither as to some Fair the Rabble come , To barter for the Merchandize of Rome ; Where Priests like Mountebanks on Stage appear , T' expose the Frippery of their hallow'd Ware : This is the Lab'ratory of their Trade , The Shop where all their staple Drugs are made ; Prescriptions and Receipts to bring in Gain , All from the Church Dispensatories ta'en . The Pope's Elixir , Holy Water 's here , Which they with Chymick Art distill'd prepare : Choice above Goddards Drops , and all the Trash Of modern Quacks ; this is that Sovereign Wash For fetching Spots and Morphew from the Face , And scowring dirty Cloaths and Consciences . One drop of this , if us'd , had pow'r to fray The Legion from the Hogs of Gadara : This would have silenc'd quite the Wiltshire Drum , And made the prating Fiend of Mascon dumb . That Vessel consecrated Oyl contains , Kept sacred as the fam'd Ampoulle of France ; Which some profaner Hereticks would use For liquoring Wheels of Jacks , and Boots , and Shooes : This makes the Chrism , which mixt with Snot of Priests , Anoints young Catholicks for the Church's lists ; And when they 're crost , confest , and die ; by this Their lanching Souls slide off to endless Bliss : As Lapland Saints when they on Broomsticks fly , By help of Magick Unctions mount the Sky . You Altar-Pix of Gold is the Adobe And safe Repository of their God. A Cross is fix'd upon 't the Fiends to fright , And Flies which would the Deity beshite ; And Mice , which oft might unprepar'd receive , And to lewd Scoffers cause of scandal give . Here are perform'd the Conjurings and Spells , For Christning Saints , and Hawks and Carriers Bells ; For hallowing Shreds , and Grains , and Salt , and Bawms , Shrines , Crosses , Medals , Shells , and Waxen Lambs : Of wondrous virtue all ( you must believe ) And from all sorts of Ill preservative ; From Plague , Infection , Thunder , Storm , and Hail , Love , Grief , Want , Debt , Sin , and the Devil and all . Here Beads are blest , and Pater nosters fram'd , ( By some the Tallies of Devotion nam'd ) Which of their Pray'rs and Oraisons keep tale , Lest they and Heav'n should in the reck'ning fail . Here Sacred Lights , the Altars graceful Pride , Are by Priests breath perfum'd and sanctified ; Made some of Wax , of Hereticks Tallow some ; A Gift which Irish Emma sent to Rome : For which great Merit worthily ( we 're told ) She 's now amongst her Country Saints inroll'd . Here holy Banners are reserv'd in store , And Flags , such as the fam'd Armado bore : And hallow'd Swords and Daggers kept for use When resty Kings the Papal Yoke refuse : And consecrated Ratsbane , to be laid For Heretick Vermin which the Church invade . But that which brings in most of Wealth and Gain , Does best the Priests swoln Tripes and Purses strain ; Here they each week their constant Auctions hold Of Reliques , which by Candles Inch are sold : Saints by the dozen here are set to sale , Like Mortals wrought in Gingerbread on Stall . Hither are loads from emptied Charnels brought , And Voiders of the Worms from Sextons bought , Which serve for Retail through the World to vent , Such as of late were to the Savoy sent : Hair from the Skulls of dying Strumpets shorn , And Felons Bones from rifled Gibbets torn ; Like those which some old Hag at midnight steals , For Witchcrafts , Amulets , and Charms , and Spells , Are past for sacred to the cheap'ning Rout ; And worn on Fingers , Breasts , and Ears about . This boasts a Scrap of me , and that a Bit Of good S. George , S. Patrick , or S. Kit. These Locks S. Bridgets were , and those S. Clares ; Some for S. Catharines go , and some for hers That wip'd her Saviours feet , wash'd with her tears . Here you may see my wounded Leg , and here Those which to China bore the great Xavier . Here may you the grand Traitor's Halter see , Some call 't the Arms of the Society : Here is his Lanthorn too , but Faux his not , That was embezl'd by the Huguenot . Here Garnet's Straws , and Beck●t's Bones and Hair , For murd'ring whom some Tails are said to wear , As learned Capgrave does record their sate , And faithful British Histories relate . Those are S. Laurence Coals expos'd to view , Strangly preserv'd and kept alive till now . That 's the fam'd Wildefortis wondrous Beard , For which her Maidenhead the Tyrant spar'd . Yon is the Baptist's Coat , and one of 's Heads , The rest are shewn in many a place besides ; And of his Teeth as many Sets there are , As on their Belts six Operators wear . Here Blessed Maries Milk , not yet turn'd sour , Renown'd ( like Ass's ) for its healing pow'r , Ten Holland Kine scarce in a year give more . Here is her Manteau , and a Smock of hers , Fellow to that which once reliev'd Poictiers ; Besides her Husbands Utensils of Trade , Wherewith some prove that Images were made . Here is the Souldiers Spear , and Passion Nails , Whose quantity would serve for building Pauls : Chips some from Holy Cross , from Tyburn some , Honour'd by many a Iesuits Martyrdom : All held of special and miraculous Pow'r , Not Tabor more approv'd for Agues cure : Here Shooes , which once perhaps at Newgate hung , Angled for Charity that past along , Now for S. Peter's go , and th' Office bear For Priests , they did for lesser Villains there . These are the Fathers Implements and Tools , Their gawdy Trangums for inveigling Fools : These serve for Baits the simple to ensnare , Like Children spirited with Toys at Fair. Nor are they half the Artifices yet , By which the Vulgar they delude and cheat : Which should I undertake , much easier I Much sooner might compute what Sins there be Wip'd off and pardon'd at a Iubilee . What Bribes enrich the Datary each year , Or Vices treated on by Escobar : How many Whores in Rome profess the Trade , Or greater numbers by Confession made . One undertakes by Scale of Miles to tell The Bounds , Dimensions , and Extent of Hell ; How far and wide th' Infernal Monarch reigns , How many German Leagues his Realm contains : Who are his Ministers , pretends to know , And all their several Offices below : How many Chaudrons he each year expends In Coals for roasting Huguenots and Fiends : And with as much exactness states the case , As if h 'ad been Surveyor of the place . Another frights the Rout with rusul Stories , Of wild Chimaera's , Limbo's , Purgatories , And bloated Souls in smoaky durance hung , Like a Westphalia Gammon or Neats Tongue , To be redeem'd with Masses and a Song . A good round Summ must the Deliverance buy , For none may there swear out on poverty . Your rich and bounteous Shades are onely eas'd , No Fleet or Kings Bench Ghosts are thence releas'd . A third the wicked and debauch'd to please , Crys up the vertue of Indulgences , And all the rates of Vices does assess ; What price they in the holy Chamber bear , And Customs for each Sin imported there : How you at best advantages may buy Patents for Sacrilege and Simony . What Tax is in the Leach'ry-Office laid On Panders , Bawds , and Whores , that ply the Trade : What costs a Rape , or Incest , and how cheap You may an Harlot or an Ingle keep ; How easie Murder may afforded be For one , two , three , or a whole Family ; But not of Hereticks , there no Pardon lacks , 'T is one o' th' Churches meritorious Acts. For venial Trifles less and slighter Faults , They ne're deserve the trouble of your thoughts . Ten Ave Maries mumbled to the Cross Clear scores of twice ten thousand such as those : Some are at sound of christen'd Bell forgiven , And some by squirt of Holy Water driven : Others by Anthems plaid are charm'd away , As men cure Bites of the Tarantula . But nothing with the Crowd does more enhance The value of these holy Charlatans , Than when the Wonders of the Mass they view , Where spiritual Jugglers their chief Mast'ry shew Hey Iingo , Sirs ! What 's this ? 't is Bread you see ; Presto be gone ! 't is now a Deity . Two grains of Dough , with Cross and stamp of Priest , And five small words pronounc'd , make up their Christ. To this they all fall down , this all adore , And strait devour what they ador'd before : Down goes the tiny Saviour at a bit , To be digested , and at length beshit : From Altar to Close Stool or Jakes preferr'd , First Wafer , next a God , and then a — 'T is this that does th' astonish'd Rout amuse , And Reverence to shaven Crown infuse : To see a silly , sinful , mortal Wight His Maker make , create the Infinite . None boggles at th'impossibility ; Alas , 't is wondrous heavenly Mystery ! None dares the mighty God-maker blaspheme , Nor his most open Crimes and Vices blame : Saw he those hands that held his God before , Strait grope himself , and by and by a Whore ; Should they his aged Father kill or worse , His Sisters , Daughters , Wife , himself too force . And here I might ( if I but durst ) reveal What pranks are plaid in the Confessional : How haunted Virgins have been dispossest , And Devils were cast out to let in Priest : What Fathers act with Novices alone , And what to Punks in shriving Seats is done ; Who thither flock to Ghostly Confessor , To clear old debts , and tick with Heav'n for more . Oft have I seen these hallow'd Altars stain'd With Rapes , those Pews with Buggeries profan'd : Not great Cellier , nor any greater Bawd , Of Note and long experience in the Trade , Has more and fouler Scenes of Lust survey'd . But I these dang'rous Truths forbear to tell , For fear I should the Inquisition feel . Should I tell all their countless Knaveries , Their Cheats , and Shamms , and Forgeries , and Lies . Their Cringings , Crossings , Censings , Sprinklings , Chrisms , Their Conjurings , and Spells , and Exorcisms ; Their motly Habits , Manciples , and Stoles , Albs , Ammits , Rochets , Chimers , Hoods , and Cowls . Should I tell all their several Services , Their Trentals , Masses , Dirges , Rosaries ; Their solemn Pomps , their Pageants , and Parades , Their holy Masques , and spiritual Cavalcades , With thousand Antick Tricks and Gambols more ; 'T would swell the summ to such a mighty score , That I at length should more volum'nous grow , Than Crabb , or Surius , lying Fox , or Stow. Believe what e're I have related here , As true as if 't were spoke from Porph'ry Chair . If I have feign'd in ought or broach'd a Lie , Let worst of Fates attend me , let me be Pist on by Porter , Groom , and Oyster-whore , Or find my Grave in Jakes and Common-shore : Or make next Bonfire for the Powder-plot , The sport of every sneering Huguenot . There like a Martyr'd Pope in Flames expire , And no kind Catholick dare quench the Fire . A SATYR AGAINST VERTUE . Aude aliquid brevibus Gyaris aut carcere dignum Si vis esse aliquis — Juven . Sat. LONDON , Printed for Io. Hindmarsh , 1680. TO THE READER . THIS had never seen the Light , but that the Publisher does propose Gain to himself by it ; and Interest you know governs the World. It cannot , I am sure , do much hurt , for that there are but few will understand it ; and for the more ingenious , I hope , they will make better use of it . T. A. A POEM : Supposed to be spoken by a Town-Hector . PINDARIQUE , In imitation of Mr. Cowley . NOW Curses on ye all , ye vertuous Fools , Who think to fetter free-born souls , And tie 'um up to dull morality and rules . The Stagyrite be damn'd , and all the Crew Of Learned Idiots , who his steps pursue ; And those more silly Proselytes whom his fond precepts drew Oh , had his Ethicks been with their wild Author drown'd , Or a like Fate which these lost Writings found , Which that grand Plagiary doom'd to fire , And made by unjust Flames expire : They ne're had then seduc'd Morality , Ne're lasted to debauch the world with their lewd Pedantry . But damn'd and more ( if Hell can do 't ) be that their cursed name , Who e're the Rudiments of Law design'd ; Who e're did the first model of Religion frame , By nought before but their own power or will confin'd : Now quite abridged of all their Primitive Liberty And slaves to each capricious Monarchs Tyranny . More happy Brutes who the great Rule of Sense observe , And ne're from their first Charter swerve . Happy whose lives are meerly to enjoy , And feel no sting of sin which may their bliss annoy . Still unconcern'd at Epithets of ill or good , Distinctions , unadulterate Nature never understood . 2. Hence hated Vertue from our godly Isle , No more our joys beguile , No more with thy loath'd presence plague our happy state , Thou enemy to all that 's brisk , or gay , or brave , or great . Be gone with all thy pious meagre Train , To some unfruitful unfrequented Land , And there an Empire gain , And there extend thy rigorous command : There where illiberal Natures nigardise Has set a Tax on Vice. Where the lean barren Region does enhance The worth of dear intemperance . And for each pleasurable sin exacts excise , We ( thanks to Heaven ) more cheaply can offend , And want no tempting Luxuries , No good convenient sinning opportunities , Which natures bounty could bestow , or Heavens kindness lend . Go follow that nice Goddess to the Skies , Who here too sore disgusting at increasing Vice , Dislik'd the world , and thought it too prophane , And timely hence retired , and kindly ne're return'd again . Hence to those airy Mansions rove , Converse with Saints and holy folks above ; Those may thy presence woo , Whose lazy case assords them nothing else to do : Where haughty scornful I , And my great Friends will ne're vouchsafe thee company . Thou 'st now a hard unpracticable good , Too difficult for flesh and blood : Were I all soul , like them , perhaps , I 'de learn to practise thee . 3. Vertue , thou solemn grave impertinence , Abhorr'd by all the men of wit and sense . Thou damn'd fatigue , that clogst lifes journey here , Though thou no weight of wealth or profit bear ; Thou puling fond Green-sickness of the mind , That makest us prove to our own selves unkind , Whereby , we Coals and Dirt for diet chuse , And , Pleasure , better food , refuse . Curst ill , that lead'st deluded Mortals on , Till they too late do find themselves undone , Chous'd by a Dowry in reversion . The greatest Votary thou e're could'st boast , Pity so brave a Soul , was on thy service lost ; What wonders he in wickedness had done , Whom thy weak power could so inspire alone ! There long with fond amours he courted thee , Yet dying , did recant his vain Idolatry . At length , though late , he did repent with shame , Forc'd to confess thee nothing but an empty name . So was that Leacher gull'd whose haughty love , Design'd a Rape on the Queen Regent of the Gods above . When he a Goddess thought he had in chase , He found a gaudy vapour in the place , And with thin Air beguil'd his starv'd embrace . Idely he spent his vigour , spent his blood , And tyr'd himself to oblige an unperforming Cloud . 4. If Human bind to thee , ' ere worship paid , They were by ignorance misled , That only them devout , and thee a Goddess made . None hap'ly in the Worlds rude untaught infancy , Before it had out-grown its childish innocence . Before it had arriv'd at sense , Or watch'd the manhood and discretion of Debauchery ; None in those antient godly duller times , When crafty Pagans had ingross'd all crimes ▪ When Christian fools were obstinately good , Nor yet their Gospel freedom understood . Tame easie Fops who could so prodigally breed , To be thought Saints , and dye a Calender with red : No prudent Heathen e're seduc'd could be , To suffer Martyrdom for thee . Only that errant Ass whom the false Oracle called wise ; No wonder if the Devil uttered lies . That snivelig Puritan who in spight of all the mode , Would be unfashionably good , And exercis'd his whining gifts to rail at Vice ; Him all the Wits of Athens damn'd . And justly with Lampoons defam'd . But when the mad Phanatick could not silencd be , From broaching dangerous Divinity ; The wise Republick made him for prevention die , And sent him to the Gods and better company . 5. Let fumbling Age be grave and wise , And Vertues poor contemn'd Idea prize , Who never knew , or now are past the sweets of Vice , While we whose active pulses beat With lusty youth and vigorous heat , Can all their Bards — and Morals too despise , While my plump veins are fill'd with lust and blood . Let not one thought of her intrude , Or dare approach my breast , But know its all possest By a more welcome guest . And know I have not yet the leisure to be good . If ever unkind destiny , Shall force long life of me ; If ' ere I must the curse of dotage bear , Perhaps I 'll dedicate those dregs of Time to her , And come with crutches her most humble votary . When sprightly Vice retreats from hence , And quits the ruine of decayed sense , She 'l serve to usher in a fair pretence , And banish with the name , a well dissembled impotence . When Ptisick , Rheums , Catars , and Palsies seize , And all the Bills of Maladies , Which Heaven to punish over-living Mortals sends ; Then let her enter with the numerous infirmities , Her self the greatest plague , which wrinkles and gray hairs attends . 6. Tell me , ye Venerable Sots , who court her most , What small advantage can she boast , Which her great Rival hath not in a greater score ingrost . Her quiet calm and peace of mind , In Wine and Company we better find . Find it with pleasure to combine . In mighty Wine , where we our senses steep , And Lull our Cares and Consciences asleep , But why do I that wild Chimaera name ? Conscience ! that giddy airy Dream , Which does from brain-sick heads and ill-digesting stomachs steam . Conscience ! the vain phantastick fear Of punishments , we know not when nor where : Projects of crafty Statesmen to support weak Law , Whereby they slavish Spirits awe , And dastard Souls to forc'd obedience draw . Grand wheedle which our Gown'd Impostors use , The poor unthinking Rabble to abuse . Scarecrow to fright 's from the forbidden fruit of vice , Their own beloved Paradise : Let those vile Canters wickedness decry , Whose Mercenary tongues take pay For what they say ; And yet commend in practice what their words deny , While we discerning Heads , who furthest pry Their holy Cheats , deny And scorn their frauds , And scorn their sanctified Cajoulery . 7. None but dull Souls discredit vice , Who act their wickedness with an ill grace ; Such their profession scandalize , And justly forfeit all that praise : All that esteem that credit and applause , Which we by our wise manage from a sin can raise . A true and brave transgressor ought To sin with the same spirit Caesar fought : Mean Souls ! offenders now no honours gain , Only debaucher of the noble strain . Vice well improved yields bliss and fame beside , And some for sinning have been deifi'd : Thus the lewd Gods of old did move , By those brave methods , to their seats above . E're Iove himself the Sovereign Deity , Father and King of the immortal Progeny , Ascended to that high Degree ; By crimes beyond the reach of weak Mortality , He Heaven one large Seraglio made , Each Goddess turn'd a glorious Punk o' th ▪ trade ; And all that Sacred place Was filled with Bastard Gods of his own race : Almighty Lechery got his first repute , And everlasting whoring was his chiefest Attribute . 8. How gallant was that wretch whose happy guilt , A Fame upon the Ruines of a Temple built ! Let fools , said he , now quietly alledge , And urge the no great fault of Sacriledge : I 'le set the Sacred Pile on flame , And in its Ashes write my lasting Name , My name which thence shall be Deathless as its own Deity . Thus the vain-glorious Caron I 'le out-do , And Egypts proudest Monarch too ; Those lavish Prodigals who idly did consume Their Lives and Treasures to erect a Tomb , And only great , by being buried , would become , At cheaper rates than they I 'le buy Renown . So spake the daring Hector , so did Prophesie , And so it prov'd , in vain did envious Fate By fruitless methods try To raze his well-built Fame and Memory Amongst Posterity : The Boutefeu can now Immortal write , While the inglorious Founder is forgotten quite . 9. Yet greater was that mighty Emperor ; A greater crime befitted his high Power , Who sacrific'd a City to a Jest , And shew'd he knew the grand intrigues of humor best . He made all Rome a Bonefire for loud Fame , And Sung , and play'd and danc'd amidst the Flame ; Bravely begun ! yet pity there he stay'd , One step , to Glory , more he should have made : He should have heaved the noble frolick higher , And made the People on that Funeral expire , Or , providently , with their blood put out the Fire . Had this been done , The utmost of glory he had run ; No greater Monument could be To consecrate him to eternity , Nor should there need another Herald of his praise but me . 10. And thou yet greater Faux , the glory of our Isle , Whom baffled Hell esteems its chiefest Foyl ; 'T were injury should I omit thy name , Whose actions merit all the breath of Fame . Methinks , I see the trembling shades below , All round , in humble reverence bow ; Doubtful they seem , whether , to pay their Loyalty To their dread Monarch , or to thee : No wonder he grew jealous of thy fear'd success , Envy'd Mankind the honour of thy wickedness , And spoil'd that brave attempt which should have made his grandeur less . How e're regret not , mighty Ghost , Thy Plot by treacherous fortune crost , Nor think thy well deserved glory lost . Thou the full praise of Villany shalt ever share , And all will judg thou art compleat enough , when thou could'st dare , So thy great Master fared , whose high disdain , Contemn'd that Heaven , where he could not Reign , When he with bold ambition strove , T' usurp the Throne above , And led against the Deity an armed Train , Though from his vast designs he fell , O're-power'd by his Almighty Foe , Yet gained he Victory in his overthrow . He gained sufficient Triumph that he durst Rebel , And 't was some pleasure to be thought the greatest one in Hell. 11. Tell me , you great Triumvirate , what shall I do To be illustrious as you ? Let your example move me with a generous fire , Let them into my daring thoughts inspire Somewhat compleatly wicked , some vast Gyant-crime , Unthought , unknown , unpattern'd by all past and present time . 'T is done , 't is done , I think I feel the powerful charms , And a new heat of sin my spirit warms ; I travel with a glorious mischief , for whose birth , My Soul 's too narrow , and weak fate too feeble to bring forth . Let the unpitied vulgar tamely go And stalk for company , the wide Plantation below : Such their vile Souls for viler Barter sell , Scarce worth the damning , or their room in Hell. We are his Grandees , and expect as high preferments there , For our good Service , as on earth we share . In them , sin is but a meer privative of good , The frailty and defect of flesh and blood : In us 't is a perfection , who profess A studied and elaborate wickedness . We are the great Royal Society of Vice , Whose Talents are to make discoveries , And advance Sin like other Arts and Sciences . It 's I the bold Columbus , only I , Who must new Worlds in Vice descry , And fix the pillars of unpassable iniquity . 12. How sneaking was the first debauch we find , Who for so small a sin sold humane kind . How undeserving that high place , To be thought Parent of our sin and race , Who by low guilt our nature doubly did debase : Unworthy was he to be thought Father of th' fi●st-born Cain , which got The noble Cain , whose bold and gallant act Proclaim'd him of more high extract . Unworthy me , And all the braver part of his Posterity . Had the just Fates design'd me in his stead , I had done some great and unexampled deed ; A deed which should decry The Stoicks dull Equality , And shew that sin admits transcendency : A deed wherein the Tempter should not share Above what Heaven could punish , and above what he could dare For greater c●imes than this I would have fell , And acted somewhat which might merit more than Hell. An Apology for the preceding Poem , by way of Epilogue , to be annexed . MY part is done , and you 'l , I hope , excuse Th' extravagance of a repenting Muse , Pardon what e're she hath too boldly said , She only acted here in Masquerade . For the slight Arguments she did produce , Were not to flatter Vice , but to traduce . So we Buffoons in Princely dress expose , Not to be gay , but more ridiculous . When she an Hector for her Subject had , She thought she must be Termagant and mad . That made our Spark like a lewd punk o' th' Town , Who by converse with Bullies wicked grown , Has learn'd the Mode to cry all Vertue down . But now the Vizards off , she changes Scene , And turns a modest civil Girl agen . Our Poet has a different tast of Wit , Nor will to th' Common Vogue himself submit . Let some admire the Fops whose Talents lie In venting dull insipid Blasphemy , He swears , he cannot with those terms dispense , Nor will be damn'd for the repute of sense . Wits name was never to profaneness due , For then you see he could be witty too : He could Lampoon the State , and Libel Kings , But that he 's Loyal , and knows better things , Than Fame , whose guilty Birth from Treason springs . He likes not Wit which can't a Licence claim , To which the Author dares not set his Name . Wit should be open , court each Readers eye , Not lurk in sly unprinted privacy . But Criminal Writers , like dull Birds of Night , For weakness , or for shame avoid the light ; May such a Jury for the Audience have , And from the Bench , not Pit , their doom receive . May they the Tower for their due merits share , And a just wreath of Hemp , not Laurel , wear : He could be Bawdy too , and nick the times , In what they dearly love : Damn'd placket Rhimes , Such as our Nobles write — Whose nauseous Poetry can reach no higher Than what the Codpiece , or its God inspire . So lewd they spend at quill you 'd justly think , They wrote with something nastier than Ink. But he still that little Wit , or none , Which a just modesty must never own , And a meer Reader with a Blush at one . If Ribauldry deserved the praise of Wit , He must resign to each illiterate Citt , And Prentices and Car-men challenge it . Even they too can be smart and witty there ; For all men on that Subject Poets are . Henceforth he vows , if ever more he find Himself to th' busie itch of Verse inclin'd , If e're he 's given up so far to write , He never means to make his end delight : Should he do so , he must despair success , For he 's not now debaucht enough to please , And must be damn'd for want of wickedness . He 'l therefore use his Wit another way , And next the ugliness of Vice display . Though against Vertue once he drew his Pen , He 'l ne're for ought , but her defence agen . Had he the Genius and Poetick rage , Great as the Vices of this guilty Age. Were he all Gall , and arm'd with store of spight , 'T were worth his pains to undertake to write ; To noble Satyr he 'd direct his aim , And bite Mankind , and Poetry reclaim , And shoot his Quill just like a Porcupine At Vice , and make it stab in every Vein , The world should learn to blush , And dread the Vengeance of his — Wit , Which more than their own Consciences should fright , And should think him for Heavens just Plague design'd To visit for the sins of lewd Mankind . THE PASSION OF BYBLIS IN Ovid's Metamorphosis Imitated in English. LONDON , Printed for Io. Hindmarsh , 1681. THE Passion of Byblis OUT OF Ovid's Metamorphosis , B. 9. F. 11. Beginning at Byblis in exemplo est , ut ament concessa puellae . And ending with — Modumque Exit , & infelix committit saepe repelli . YOU heedless Maids , whose young and tender hearts Unwounded yet , have scap'd the fatal darts ; Let the sad tale of wretched Byblis move , And learn by her to shun forbidden Love. Not all the plenty , all the bright resort Of gallant Youth , that grac'd the Carian Court , Could charm the haughty Nymphs disdainful heart , Or from a Brother's guilty Love divert ; Caunus she lov'd , not as a Sister ought , But Honour , Shame and Blood alike forgot : Caunus alone takes up her Thoughts and Eyes , For him alone she wishes , grieves and sighs . At first her new-born Passion owns no name , A glim'ring Spark scarce kindling into flame ; She thinks it no offence , if from his Lip She snatcht an harmless bliss , if her fond clip With loose embraces oft his Neck surround , And Love is yet in debts of Nature drown'd . But Love at length grows naughty by degrees , And now she likes , and strives her self to please : Well-drest she comes and arms her Eyes with darts , Her Smiles with charms and all the studied arts , Which practis'd Love can teach to vanquish hearts . Industrious now she labours to be fair , And envies all whoever fairer are . Yet knows she not , she loves , but still does grow , Insensibly that thing she does not know : Strict honour yet her check'd desires does bind , And modest thoughts on this side wish confin'd : Only within she sooths her pleasing flames , And now the hated terms of Blood disclaims : Brother sounds harsh ; she the unpleasing word Strives to forget and oftner calls him Lord : And when the name of Sister grates her ear , Could wish't unsaid , and rather Byblis hear : Nor dare she yet with waking Thoughts admit A wanton hope : but when returning night With Sleep's soft gentle spell her Senses charms , Kind Fancy often brings him to her Arms : In them she oft does the Lov'd Shadow seem To grasp , and joys , yet blushes too in Dream . She wakes , and long in wonder silent lies , And thinks on her late pleasing Extasies : Now likes and now abhors her guilty flame , By turns abandon'd to her Love and Shame : At length her struggling thoughts an utt'rance sind , And vent the wild disorders of her mind . " Ah me ! ( she cries ) kind Heaven avert ! what means " This boading form , that nightly rides my dreams ? " Grant 'em untrue ! why should lewd hope divine ? " Ah! why was this too charming Vision seen ? " 'T is true , by the most envious wretch that sees , " He 's own'd all fair and lovely , own'd a prize " Worthy the conquest of the brightest eyes : " A prize that wou'd my high'st ambition fill , " All I could wish ; — but he 's my Brother still ! " That cruel word for ever must disjoyn , " Nor can I hope , but thus , to have him mine . " Since then I waking never must possess , " Let me in sleep at least enjoy the bliss , " And sure nice Vertue can't forbid me this : " Kind sleep does no malicious spies admit , " Yet yields a lively semblance of delight : " Gods ! what a scene of joy was that ! how fast " I clasp'd the Vision to my panting breast ! " With what fierce bounds I sprung to meet my bliss , " While my wrapt soul flew out in every kiss ! " Till breathless , faint and softly sunk away , " I all dissolv'd in reeking pleasures lay ! " How sweet is the remembrance yet ! though night " Too hasty fled , drove on by envious light . " O that we might the Laws of Nature break ! " How well could Caunus me an Husband make ! " How well to Wife might he his Byblis take ! " Wou'd God! in all things we had partners bin " Besides our Parents and our fatal Kin : " Wou'd thou wert nobler , I more meanly born , " Then guiltless I despair'd and suffer'd scorn : " Happy that Maid unknown , whoe're shall prove " So blest , so envied , to deserve thy love . " Unhappy me ! whom the same womb did joyn , " Which now forbids me ever to be thine : " Curst fate ! that we alone in that agree , " By which we ever must divided be . " And must we be ? what meant my Visions then ? " Are they and all their dear presages vain ? " Have dreams no credit but with easie love ? " Or do they hit sometimes and faithful prove ? " The Gods forbid ! yet those whom I invoke , " Have lov'd like me , have their own Sisters took : " Great Saturn and his greater Off-spring Iove , " Both stock'd their Heaven with incestuous love : " Gods have their priviledge ; why do I strive " To strain my hopes to their Prerogative ? " No , let me banish this forbidden fire , " Or quench it with my blood , and with 't expire : " Unstain'd in honour , and unhurt in fame , " Let the same Grave bury my Love and Shame : " But when at my last hour I gasping lie , " Let only my kind Murderer be by : " Let him , while I breath out my soul in sighs , " Or gaze't away , look on with pittying eyes : " Let him ( for sure he can't deny me this ) " Seal my cold Lips with one dear parting Kiss . " Besides , 't were vain should I alone agree " To what another's will must ratifie : " Cou'd I be so abandon'd to consent , " What I have pass'd for good and innocent , " He may perhaps as worst of Crimes resent . " Yet we amongst our race examples sind " Of Brothers , who have been to Sisters kind : " Fam'd Canace cou'd thus successful prove , " Cou'd crown her wishes in a Brother's love . " But whence cou'd I these instances produce ? " How ' came I witty to my ruine thus ? " Whither will this mad frenzy hurry on ? " Hence , hence , you naughty flames , far hence be gone , " Nor let me e're the shameful Passion own . " And yet shou'd he address I shou'd forgive , " I fear , I fear , I shou'd his suit receive : " Shall therefore I , who cou'd not love disown " Offer'd by him , not mine to him make known ? " And canst thou speak ? can thy bold tongue declare ? " Yes , Love shall force : — and now methinks I dare . " But lest fond modesty at length refuse , " I will some sure and better method chuse : " A Letter shall my secret flames disclose , " And hide my Blushes , but reveal their cause . This takes , and 't is resolv'd as soon as said , With this she rais'd her self upon her bed , And propping with her hand her leaning head : " Happen what will ( says she ) I 'le make him know " What pains , what raging pains I undergo : Ah me ! I rave ! what tempests shake my breast ? " And where ? O where will this distraction rest ? Trembling , her Thoughts endite , and oft her Eye Looks back for fear of conscious spies too nigh : One hand her Paper , t'other holds her Pen , And Tears supply what Ink her Lines must drain . Now she begins , now stops , and stopping frames New doubts , now writes , and now her Writing damns . She writes , defaces , alters , likes and blames : Oft throws in haste her Pen and Paper by , Then takes 'em up again as hastily : Unsteady her resolves , fickle and vain , No sooner made , but strait unmade again : What her desires wou'd have she does not know , Displeas'd with all what e're she goes to do : At once contending , shame and hope and fear Wrack her tost mind , and in her looks appear . Sister was wrote ; but soon mis-giving doubt Recals it , and the guilty word blots out : Again she pauses , and again begins , At length her Pen drops out these hasty Lines . " Kind health , which you and only you can grant , " Which , if deny'd , she must for ever want ; " To you your Lover sends : ah ! blushing shame " In silence bids her Paper hide her name : " Wou'd God! the fatal message might be done " Without annexing it , nor Byblis known , " E're blest success her hopes and wishes crown . " And had I now my smother'd grief conceal'd , " It might by tokens past have been reveal'd : " A thousand proofs were ready to impart " The inward anguish of my wounded heart : " Oft , as your sight a sudden blush did raise , " My blood came up to meet you at my face : " Oft ( if you call to mind ) my longing Eyes " Betray'd in looks my souls too thin disguise : " Think how their Tears , think how my heaving Br●ast " Oft in deep sighs some cause unknown confest : " Think how these Arms did oft with fierce embrace , " Eager as my desires , about you press : " These Lips too ( when they cou'd so happy prove , " Had you but mark'd ) with close warm kisses strove " To whisper something more than Sisters love : " And yet , though rankling grief my mind distrest , " Though raging flames within burnt up my breast , " " Long time I did the mighty pain endure , " Long strove to bring the fierce disease to cure : " Witness the cruel Pow'rs , who did inspire " This strange , this fatal , this resistless fire , " Witness what pains ( for you alone can know ) " This helpless wretch to quench't did undergo : " A thousand Racks , and Martyrdoms , and more " Than a weak Virgin can be thought , I bore : " O'rematch'd in pow'r at last I 'm forc'd to yield , " And to the conqu'ring God resign the field : " To you , dear cause of all , I make address , " From you with humble pray'rs I beg redress : " You rule alone my arbitrary fate , " And life and death on your disposal wait : " Ordain , as you think fit ; deny , or grant , " Yet know no stranger is your suppliant . " But she , who , though to you by Blood allied " In nearest bonds , in nearer wou'd be tied . " Let doating age debate of Law and Right , " And gravely state the bounds of just and fit ; " Whose wisdom 's but their envy , to destroy " And bar those pleasures which they can't enjoy : " Our blooming years , more sprightly and more gay , " By Nature were design'd for love and play : " Youth knows no check , but leaps weak Vertues fence , " And briskly hunts the noble chase of sence : " Without dull thinking we enjoyment trace , " And call that lawful , whatsoe're does please . " Nor will our guilt want instances alone , " 'T is what the glorious Gods above have done : " Let 's follow where those great examples went , " Nor think that Sin , where Heaven 's a precedent . " Let neither aw of Father's frowns , nor shame " For ought that can be told by babbling fame , " Nor any gastlier fantom , fear can frame , " Frighten or stop us in our way to bliss , " But boldly let us rush on happiness : " Where glorious hazzards shall enhance delight , " And that , that makes it dangerous make it great . " Relation too , which does our fault increase , " Will serve that fault the better to disguise ; " That lets us now in private often meet " Bless'd opportunities for stoln delight : " In publick often we embrace and kiss , " And fear no jealous , no suspecting eyes . " How little more remains for me to crave ! " How little more for you to give ! O save " A wretched Maid undone by love and you , " Who does in tears and dying accents sue ; " Who bleeds that Passion she had ne're reveal'd , " If not by love , almighty love compel'd : " Nor ever let her mournful Tomb complain , " Here Byblis lies , kill'd by your cold disdain . Here forc'd to end , for want of room , not will To add , her lines the crowded Margin fill , Nor space allow for more : she trembling , folds The Paper , which her shameful message holds ; And sealing , as she wept with boading fear , She wet her Signet with a falling Tear. This done , at trusty Messenger she call'd , And in kind words the whisper'd Errand told : " Go , carry this with faithful care , she said , " To my dear , — there she paus'd a while , and staid , And by and by — Brother — was heard to add : As she deliver'd it with her commands , The Letter fell from out her trembling hands , Dismay'd with the ill Omen , she anew Doubted success , and held , yet bad him go . He goes , and after quick admission got To Caunus hands the fatal secret brought : Soon as the doubtful Youth a glance had cast On the first lines , and guest by them the rest , Strait horror and amazement fill'd his breast : Impatient with his rage he could not stay To see the end , but threw 't half read away . Scarce could his hands the trembling wretch forbear , Nor did his tongue these angry threatnings spare : " Fly hence , nor longer my chaf'd fury trust , " Thou cursed Pander of detested lust ; " Fly quickly hence , and to thy swiftness owe " Thy life , a forfeit to my vengeance due : " Which , had not danger of my Honour crost , " thou 'dst paid by this , and been sent back a ghost . He the rough orders strait obeys , and bears The killing news to wretched Byblis ●●rs ; Like striking thunder the 〈…〉 gs stun , And to her heart quicker 〈…〉 t'ning run : The frighted blood forsakes her gastly face , And a short death does every member seize : But soon as sense returns , her frenzy too Returns , and in these words breaks forth anew . " And justly serv'd ; — for why did foolish I " Consent to make this rash discovery ? " Why did I thus in hasty lines reveal " That dang'rous secret , Honour wou'd conceal ? " I shou'd have first with art disguis'd the hook , " And seen how well the gawdy bait had took , " And found him hung at lest , before I strook : " From shore I shou'd have first descri'd the wind , " Whether 't would prove to my adventure kind , " E're I to untry'd Seas my self resign'd : " Now dash'd on Rocks unable to retire , " I must i' th' wreck of all my hopes expire , " And was not I by tokens plain enough " Forewarn'd to quit my unauspicious Love ? " Did not the Fates my ill success foretel , " When from my hands th' unhappy Letter fell ? " So should my hopes have done , and my design , " That , or the day should then have alter'd bin ; " But rather the unlucky day ; when Heaven " Such ominous proofs of its dislike had given : " And so it had , had not mad Passion sway'd , " And Reason been by blinder Love misled . " Besides ( alas ! ) I shou'd my self have gone , " Nor made my Pen a proxy to my Tongue ; " Much more I could have spoke , much more have told , " Than a short Letters narrow room would hold : " He might have seen my Looks , my wishing Eyes , " My melting Tears , and heard my begging Sighs ; " About his Neck I could have flung my Arms , " And been all over Love , all over Charms ; " Grasp'd and hung on his Knees , and there have dyed , " There breath'd my gasping Soul out if denied : " This and ten thousand things I might have done " To make my Passion with advantage known ; " Which if they each could not have bent his mind , " Yet surely all had forc'd him to be kind . " Perhaps he whom I sent was too in fault , " Nor rightly tim'd his Message , as he oug●● , " I fear he went in some ill-chosen hour , " When cloudy weather made his temper lour . " Not those calm seasons of the mind , which prove " The fittest to receive the seeds of love . " These things have ruin'd me ; for doubtless he " Is made of humane flesh and blood like me ; " He suck'd no Tygress sure , nor Mountain Bear , " Nor does his breast relentless Marble wear . " He must , he shall consent , again I 'le try , " And try again , if he again deny : " No scorn , no harsh repulse , or rough defeat " Shall ever my desires , or hopes rebate . " My earnest suits shall never give him rest , " While Life , and Love more durable , shall last : " Alive I 'le press , till breath in pray'rs be lost , " And after come a kind beseeching ghost . " For , if I might , what I have done , recall , " The first point were , not to have don 't at all ; " But since 't is done , the second to be gain'd " Is now to have , what I have sought , attain'd : " For he , though I should now my wishes quit , " Can never my unchaste attempts forget : " Should I desist , 't will be believ'd that I " By slightly asking , taught him to deny ; " Or that I tempted him with wily fraud , " And snares for his unwary Honour laid : " Or , what I sent ( and the belief were just ) " Were not th' efforts of Love , but shameful Lust. " In fine , I now dare any thing that 's ill ; " I 've writ , I have solicited , my will " Has been debauch'd ; and shou'd I thus give out , " I cannot chast and innocent be thought : " Much there is wanting still to be fulfill'd , " Much to my wish , but little to my guilt . She spoke ; but such is her unsetled mind , It shifts from thought to thought , like veering wind , Now to this point and now to that inclin'd : What she could wish had unattempted been , She strait is eager to attempt agen : What she repents , she acts ; and now le ts loose The reins to Love , nor any bounds allows : Repulse upon repulse unmov'd she bears , And still sues on , while she her suit despairs . FINIS . A SATYR UPON A WOMAN , Who by her Falshood and Scorn was the Death of my Friend . Written in the Year , 1678. LONDON , Printed for Io. Hindmarsh , 1681. A SATYR Upon a WOMAM , who by her Falshood and Scorn was the Death of my Friend . NO she shall ne're escape , if Gods there be , Unless they perjur'd grow and false as she ; Though no strange judgment yet the murd'ress seize To punish her , and quit the partial Skies : Though no revenging light'ning yet has flasht From thence , that might her criminal beauties blast : Though they in their old lustre still prevail By no disease , nor guilt it self made pale . Guilt , which blackest Moors themselves but own , Would make through all their night new blushes dawn : Though that kind soul , who now augments the blest , Thither too soon by her unkindness chas'd : ( Where may it be her smallest and lightest doom , ( For that 's not half my curse ) never to come ; ) Though he , when prompted by the high'st despair , Ne're mention'd her without an Hymn or Prayer , And could by all her scorn be forc'd no more Than Martyrs to revile what they adore . Who , had he curst her with his dying breath , Had done but just , and Heaven had forgave : Though ill-made ●aw no Sentence has ordain'd For her , no Statute has her Guilt arraign'd . ( For 〈◊〉 , Womens scorn , and Doctor 's 〈◊〉 , All by a 〈◊〉 way of murder kill . ) Though she from justice of all these go free , And boast perhaps in her success , and cry , 'T was but a little h●●●●less perjury : Yet thinks she not she still secure shall prove , Or that none dare avenge an injur'd love : I rise in judgment , am to be to her Both Witness , Judge , and Executioner : Arm'd with dire Satyr , and resentful spite , I come to haunt her with the ghosts of Wit. My ink unbid starts out , and flies on her Like blood upon some touching murderer : And shou'd that fail , rather than want , I wou'd Like Hags , to curse her , write in my own blood . Ye spiteful pow'rs ( if any there can be , That boast a worse and keener spite than I ) Assist with malice , and your mighty aid My sworn Revenge , and help me Rhime her dead : Grant I 〈…〉 Infamy , So plain , so deeply grav'd on her , that she , Her Skill , Patches , nor Paint , all joyn'd can hide , And which shall lasting as her Soul abide : Grant my rank hate may such strong poison cast , That every breath may taint , and rot and blast , Till one large gang'rene quite o'respread her fame With foul contagion , till her odious name Spit at and curst by every mouth like mine , Be terror to her self and all her line . Vil'st of that viler Sex , who damn'd us all ! Ordain'd to cause and plague us for our fall ! WOMAN ! nay worse ! for she can nought be said But Mummy by some Devil inhabited : Not made in Heavens Mint , but basely coin'd , She wears an humane image stampt on fiend ; And whoso Marriage would with her contract , Is Witch by Law , and that a meer compact : Her Soul ( if any Soul in her there be ) By Hell was breath'd into her in a lye , And its whole stock of falshood there was lent , As if hereafter to be true it meant : Bawd Nature taught her jilting , when she made , And by her make designed for the trade : Hence 't was she daub'd her with a painted Face , That she at once might better cheat and please All those gay charming looks that court the eye , Are but an ambush to hid treachery ; Mischief adorn'd with pomp and smooth disguise , A painted skin stuff'd full of guile and lyes , Within a gawdy Case , a nasty Soul , Like T — of quality in a gilt Close-stool : Such on a Cloud those flatt'ring colours are , Which only serve to dress a Tempest fair . So men upon this Earths fair surface dwell , Within are Fiends , and at the center Hell : Court-promises , the Leagues which States-men make With more convenience and more ease to break , The Faith a Jesuite in Allegiance swears , Or a Town-jilt to keeping Coxcombs bears , Are firm and certain all compar'd with hers : Early in falshood , at her Font she lied , And should even then for perjury been tried : Her Conscience stretch'd , and open as the Stews , But laughs at Oaths , and plays with solemn Vows , And at her mouth swallows down perjur'd breath , More glib than bits of lechery beneath : Less serious known when she doth most protest , Than thoughts of arrantest Bustoons in jest : More cheap than the vile mercenariest Squire , That pli●s for Half-crown F●es at Westminster ; And trades in staple Oaths , and Swears to hire : ●●ss g●●lt than hers , less b●●●ch of Oath and Word Has stood alost , and look'd through 〈◊〉 ●ancebo●●d ; And he that trus●s her in a Death-bed-Prayer , Has 〈◊〉 to m●rit and save any thing but her . 〈◊〉 〈◊〉 her gilt d●scription does out go , 〈…〉 it out-strip my Curses too ; Curses , which may they equal my just hate , My wish , and her desert , be each so great , Each heard like Prayers , and Heaven make 'em fate . First for her Beauties , which the mischief brought , May she affected , they be borrow'd thought , By her own hand not that of Nature wrought : Her Credit , Honour , Portion , Health , and those Prove light and frail as her broke Faith and Vows : Some base unnam'd Disease , her Carkass foul , And make her Body ugly as her Soul. Cankers and Ulcers eat her till she be Shun'd like Infection , loath'd like Infamy . Strength quite expir'd , may she alone retain , The snuff of life , may that unquench'd remain , As in the damn'd to keep her fresh for pain : Hot Lust light on her , and the plague of Pride On that , this ever scorn'd , as that denied : Ach , anguish , horror , grief , dishonour , shame Pursue at once her body , soul and fame : If e're the Devil-love must enter her ( For nothing sure but Fiends can enter there ) May she a just and true tormenter find , And that like an ill-conscience rack her mind : Be some diseas'd and ugly wretch her fate , She doom'd to love of me , whom all else hate . May he hate her , and may her destiny Be to despair , and yet love on and die ; O●●o invent some wittier punishment , May he to plague her , out of spite consent ; May the old fumbler , though disabled quite , Have strength to give her Claps , but no delight : May he of her unjustly jealous be For one that 's worse and uglier far than he : May's impotence balk and torment her lust , Yet scarcely her to dreams or wishes trust : Forc'd to be chast , may she suspected be , Share none o' th pleasure , all the infamy . In fine , that I all curses may complete ( For I 've but curs'd in jest and rallied yet ) Whate're the Sex deserves , or feels , or fears , May all those plagues be hers , and only hers ; Whate're great favourites turn'd out of doors , Sham'd Cullies , bilk'd and disappointed Whores , Or losing Gamesters vent , what Curses e're Are spoke by sinners raving in despair : All those fall on her , as they 're all her due , Till spite can't think , nor Heaven inflict anew : May then ( for once I will be kind and pray ) No madness take her use of Sense away ; But may she in full strength of reason be , To feel and understand her misery ; Plagu'd so , till she think damning a release , And humbly pray to go to Hell for ease : Yet may not all these suff'rings here atone Her sin , and may she still go sinning on , Tick up in Perjury , and run o' th' score , Till on her Soul she can get trust no more : Then may the stupid and repentless die , And Heaven it self forgive no more than I , But so be damn'd of meer necessity . FINIS . ERRATA . PAge 2. line 19. read there , p. 4. l. 16. r. it , p. 7. l. 1. r. an , p. 25. l. 3. r. curse , p. 30. l. 2. r. Title , p. 35 , l. 18. r. bantring , p. 44. l. 14. r. meals , p. 46. l. 2. r. line , l. 9. r strow'd , p. 47. l. 5. r. Natives , p. 48. l. 19. r. Numbers . p. 49. l. 2. r. made , l. 8. r. write , l. 14. r. shamelesness , p. 5● . l. 1. were is wanting , p 59. l. 8. r. unknowing ▪ p. 94. l. 7. r. Maniples , p. 9. l 7. r. vile , l. 8. r. with , p. 98. l. 3. r. Mortality , l. 5. r. thrice cursed , p. 99. l. ● . r. goodly , l. 14. r. to providence , p. 100. l. 2. r. heretofore disgusted , p. 101. l. 7. r. Iilt , l. 14. r. though , p. 102. l. 8. r. Humane kind , l. 11. & 1. r. known , l. 14. r. reach'd , p. 104. l. 6. r. Beards , l. 14. r. on , p. 105. l. 2. r Ruines , l. 4. r. varnish with her , l 13. r. Quiet and , l. 15. r. too combin'd , p. 106. l 8. r. Project , p. 107. l. 5. r. defie , l. 8. r. dull unbred Fools , l. 15. height of spirit , l. 16. mean soul'd Offenders , l. 17. Debauches , p. 108. l. 3. r. Ev'n Iove , l. 15. r. Impiety , p. 109. l 3. r. Carian , l. 4. Monarchs , l. 10. r. Spite , p. 110. l. 3. r. to his , l 11. Pitch is wanting . p. 111. l. 4. r. Around , l. 7. r. grown , l. 9. thy Act , p. 112. l. 5. r. great'st in Hell , l. 8. r. Examples , l. 11. r. Unknown , unheard , unthought of , l. 12. r. methinks , p. 113. l. 2. r. Stock for company the wide Plantations down , l. 17. r. that sin'd , l. 18. r. Crime , p. 114. l. 5. r. he begot , p. 115. l. 11. r. her speak . p. 117 l. 9. thought is wanting . l. 18. r. the base Itch , p. 118. l. 10. r. a Genius , l. 15. r. by 't , l. 16. r. He 'd shoot his Quills , next l. r. them , p. 119. l. 1. p●inted is wanting . l. 3. r. And all should think him Heav'ns . 


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   Additionals to The mystery of Jesuitisme Englished by the same hand. 1658 Approx. 279 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A56533 Wing P640 ESTC R3011 12961713 ocm 12961713 96080 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56533) Transcribed from: (Early English Books Online ; image set 96080) Images scanned from microfilm: (Early English books, 1641-1700 ; 363:24) Additionals to The mystery of Jesuitisme Englished by the same hand. Pascal, Blaise, 1623-1662. Provinciales. [2], 147, [9] p. Printed for Richard Royston, London : 1658. Published in Pascal's Les provinciales, or, The mystery of Jesuitisme. London, 1658. Includes index. Errata: p. [3] Advertisement: p. [4-6] Imperfect: filmed copy dark and difficult to read. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesuits -- Controversial literature. Jansenists -- Early works to 1800. 2002-03 TCP Assigned for keying and markup 2002-04 SPi Global Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion ADDITIONALS TO THE MYSTERY OF IESVITISME . ENGLISHED By the same Hand . LONDON , Printed for Richard Royston , 1658. THE REPRESENTATION Of the Reverend , THE CVREZ OF PARIS , To the Reverend The CUREZ of the other Dioceses of FRANCE , Vpon occasion of certain corrupt Maximes of some late CASVISTS . REVEREND SIRS , IF all true Christians , making truly but one Body , are to be guided by the conduct of the same spirit and same heart , and are , out of considerations of charity towards God , ●blig'd to be tender of the spirituall concernments one of another , in those emergencies which Heaven is pleas'd to present them with ; it must needs be , that all the Pastors of the Catholick Church stand in a far greater obligation to that duty . For it being expected that their charity should be much more shining then that of private men , as being the pattern and modell thereof , it is accordingly but just it should more closely cement them together , and engage them beyond others , to mutuall helps and assistances , for the better improvement & edification a●d those souls which God hath committed to their charge . Out of this consideration was it that we were induc'd to entertain with a favourable reception , what hath been represented to us by our Reverend Brethren the Curez of Rouen in our late Assemblies . Which was this , That , the Reverend Curè of S. Ma●lou , one of the most considerable among them , having thought himself obliged to say something ( in a Synodal Sermon , preach'd before his Grace the Arch-Bishop of Rouen , above eight hundred Curez , and abundance of other persons of quality ) against the perni●ious Maximes of certain Casuists , as such as disturb the order of the Hierarchy , and corrupt Christian Morality ; And that , having since declar'd in a Sermon preach'd in his own parish , though he preach'd against those corrupt Maximes , yet he did not attribute ●hem to any Order , or to any Community or Body of men , but opposed them considered onely in themselves , The Je●uits of the City of Rouen have neverthelesse thought themselves so m●ch disobliged and injured by the pu●lick disparagement done the doctrine contained therein , that they presented to his Grace the Arch-Bishop of Rouen , in the name of Brother Iohn Brisacier Rector of their Colledge in the said City , a Petition ●illed with injuries and calumn●es against the Person of the said Cu●e of Saint Maclou ; to the end , that , having blasted his credit and reputation , all others might be deterred from engaging in an attempt so hazardous as that of the publick discrediting of what those scandalous Authors dare publickly write and openly maintain : That this unworthy treatment of their Brother had obliged them to assemble together to examine those points in Morality which had given the fi●st occasions of the difference : That to effect that , they h●d perused the Books out of which they had been taken , and that having made faithfull Extracts thereof , they had found therein some propositions so extravagant , and so likely to pervert soules , that it f●rther ingaged them to side with their Brother , to demand all together the condemnation thereof : That , to that purpose ; they had presented a Petition to his Grace the Arch-Bishop of Rouen , who , having return'd them answer , that that Affair was of generall concernment , and ref●ected on the whole Church , expressed to them his inclinations to have the bus●nesse returned up to the right Reverend Lords of the Generall Assembly of the Clergy of France , then sitting at Paris . And this was it that gave them occasion to addresse themselves also to Us , to the end that by mutuall and joynt assistances , our endeavours might prove the more effectuall to obtain a Censure of these Maximes , as such as are absolutely opposite to the rules and sp●rit of the Gospel , whereof they have sent us extracts , and to check the violence of those , who● by their power , would muzzle the P●stors of the Church , who being appointed by God to be watchmen and Sent●nels to the House of Israel , according to the words of the Scripture , are obliged to cry o●● and give notice of whatever may prejudice those soul● , whereof God will one day demand so severe an account at their hands . This advice of theirs , full of prudence ●nd zeal , having had a great influence upon us , hath put us upon a resolution in our late assemblies , not onely to joyn our endeavours with those of the reverend Curez of Rouen , but also to imitate them , by communica●ing to you this Affair which indeed is common to all , since it equally concerns us all that the Church , the chaste and undefiled Spouse of IESUS CHRIST , whereof we are entrus●ed wi●h the conduct , under the authority of our Lords the Bishops , should not receive any spot or pollution in her Morality , by Maximes that are corrupt , and absolutely contrary to her holy administrations ; and that she should not any longerly subject● to the scandalous reproaches which her professed Enemies , the Hereticks , burthen her with upon this occasion , in that they would have her to be accountable for those pernicious opinions of certain priva●e Casuists , though she hath ever opposed and condemned them by her Canons and Decrees . T is with this design , and purely out of a consideration of doing the Church some service , and to the end you might be fully acquainted with all that passed upon this emergency , we send you a copy of the Petition , which the reverend the Curez of Rouen presented to their Arch-Bishop , with a faithfull extract of some of the Propositions , taken out of a far greater number of others suitable thereto , which contain such a doctrine , as no man that hath ever so little tendernesse of his own Salvation b●● must conceive a horrour at ; and among which we have onely put in those that concern Morality , and not those that concern the Hierarchy . Whereof we hope this effect , that being bound up in the same spirit of peace , concord and charity , and embarqued in the same desires of cultivating those souls which are committed to us all , you might joyn with us , as diverse of the reverend the Curez of other Dioceses have already offered to do , and accordingly send your Letters of procuration or Atturney to the Syndics of our Company , authenticated by the testimonies of two publick Notaries , and set at the bottome of the Extract which we send you of the propositions to be condemned ; and to demand and prosecute joyntly with us , as well before the Lords of the Generall Assembly of the Clergie of France , as elsewhere , as it shall be thought requisite , the Censure and condemnation of these pernicious maximes , which corrupt and Poison Christian Morality , and disturb civill Society , such as are those whereof we send you the extracts , and others of the same thread . That so , the people , whom God hath committed to our charge , under our Lords the Prelates , may henceforth be preserved from that mortall venome which inclines them to licentiousnesse and Libertinisme : and that we may have occasion all together to praise and blesse the Father of Mercies , for that he hath given us the power and confidence to do that which our duties obliged us to , without being deterred by any feare or humane considerations ; as also for that he shall have done us the favour to make our endeavours upon this account instrumentall and contributary to the salvation of those many Soules which have been redeemed by the precious blood of our Lord and Saviour IESUS CHRIST . Concluded , and signed by order of the Assembly of the reverend , the Curez of Paris . ROUSSE , Curé of S. Roch● Syndic . DUPUIS , Curé of the Saints In● Innocents , Syndic . Paris , Sept. 1● , 1656. A COPY OF THE PETITION Presented by the Reverend the Curez of Rouen to their Arch-Bishop . To the Right Reverend Father in God , the most Illustrious and most Religious , the Arch-bishop of Rouen , Primate of Normandy . THe Dean and Curez of Rouen , whose names are under written humbly shew , That ●or some years past , many great Prelates , and others of the Clergy , men venerable for their piety and abilities have obse●ved , and accordingly complained as well in their writings as their discourses , that divers late Authors who have treated of Morall Theology and the Cases of Conscience , have taught in their writings and the books they have set forth upon these subjects , certain pernicious doctrines , such as corrupt good manners , and are absolutely opposite to the maximes of the Gospell . That the late Archbishop , your Uncle and predecessor was one of those , who made the greatest discoveries of the consequences of this inconvenience , which he bew●yles very much in that excellent Treatise of his , in●ituled De Rebus Ecclesiae , where , with a zeal● and earnestnesse worthy so great a Prelate , he bemoans the corruption of Morality , and the dissolution of Discipline which hath been occasioned by the destructive principles of the accommodating and complying Th●●logie of the late Casuists , whose books he compares to those little penitentiall Treatises which were heretofore used as instructions to Confessors ●n the administration of the Sacrament of Penance , into which there crept so many errours and abuses , that the second Councell of Ch●alons under Charlemaigne , and the sixth Councell of Paris under Lewis the Debonaire , thought themselves oblig'd to condemn them . But besides these matters of grievance for which we have the complaints of divers eminent persons of these times against the C●suists , it hath many times been thought necessary to prevent the further progresse of the corrupt doctrine of some by Censures and other juridicall wayes , which course was taken with a Book writ by Peter Milhard , a Benedictine Monk , entituled , The grand Guid of the Curez ; as also with that of M. Ber●in Berthauld , a Priest of the Diocesse of Coutance ● intituled , The Director of Con●essors , both which received their censure from the Theologal Faculty of Paris . And since th●t time hath the same course been taken with the Book of the Summary of Sinnes , written by Father Ba●ny , a Iesuit , which hath been censur'd at Rome by the Congregation appointed for the prohibition and condemnation of Books , and in France by the Assembly generall of the Clergy , April 12. 1642. as containing such propositions as might incline Souls to libertinisme and the corruption of good manners , and violate naturall right and the Law of Nations , excuse blasphemies Usuries , Simonies and many other the most horrid transgressions . And your Grace may take it further into consideration , how that it is expressed in the Act of Ce●s●re , that our Lords the Prelates had resolved to have a System of Morall Divini●y composed by ten or twelve Doctors of the most eminent of the faculty of Paris , which should be approved by the Prelates of this Kingdome , and received in ●ll their Diocesses , so in some me●sure to prevent the inconveniences occ●sioned by the multiplicity of bookes of that nature . And about two years after this censure was passed , that is to say in the yeare 1644. Father Hereau , a Jesuit , Re●der of the Case● of Conscience● in the Colledge of Clermont in Paris , haveing entertained his Scholars with certaine propositions prejudiciall to the Lives of men , the Vniversity put in an Information against him for it , and presented to the Parleme●t three Petitions one after another . In the first whereof , dated March. 5. in the same yeare , the Vniversity prayes● That the Jesuits might not be permitted thence forth to read Divinity in the Colledge of Clermont or any where else . In the second , the Vnivers●ty represents to the Court , and shewes that the Doctrine conta●ned in the writings of Father Hereau , is not to be considered as the opinion● of one particular man , but as the doctrine of severall Authors of that Society . And the dri●t of the third petition , is , to perswade the Court to suppresse that book of Father C●ussinus , which is called , An Apologie for the Religiou● men of the Society of Iesus , wherein that Iesuit endeavours to vindicate his Society from the charge put in against them by the Vniversity , and undertake● , ●n that Libell , to jus●ify the pernicious doctrines which had occasioned the presenting of the two former petitions . While ●hese things were in agitation , the King having ( advice had with his Councell ) received notice of the pernicious doctrines taught at the Colledge of Clermont , sent for the Provinciall and superiours of the three houses which the Jesuits have about Pari● , and discovered to them , in the presence of the Queene Regent his Mother , how much he was dis●●ti●fied with the Propositions taught by F. Hereau ; telling them that the Superiours were very much to b●ame for suffering such maxime● to be brought upon the stage , as whereof the very knowledge were very dangerous , as being so far from obliging men to a regulation of their passions , that they encourage men r●ther to comply therewith . His Majesty further expressed his desires to the Superiour● of that Order , that they would for the future be more carefull to take notice of the doctrine that should be either published or taught in their Houses ; that he would not take it for any excuse , they should alledge their ignorance of the corrupt maxime● that might be treated of by their Fathers ; and that he would call them to accompt for what ever should be done amiss for the time to come . Whereupon , as it may be seen in the Order of the Councell published af●erward● , bearing date the 28th . of Aprill 1644. th● sa●d Jesuits were , as they pretended , extreamly troubled , his Maje●ty should have any occasion to take any thing ill as to the carriage of any Father of theirs ; they acknowledged , that the said Father Hereau had not done well in treating publickly of such Questions , as were complained of ; that they disclaimed them , thinking it very dangerous they should be either taught or treated of ; and that for the fu●ure they wo●ld take such a course , as that in their Colledges there should not be advanced any thing that might prove prejudiciall to the Publick . The effect of these declarations of theirs , was , that the King , with the advice of his Councell sent ou● severe prohibitions to the Jesuits and all others , that they should not for the future either in their publick Lectures , or otherwise , treat of any such propositions , with an injunction to the Superiours to be very watchfull that there should not , in any of their houses , things of that nature be advanced ; and in the meane , that F. Hereau should remaine secured in their Colledge , till some fur●her order should be taken about him by his Majesty● The noise and stir , which tho●e pernicious propositions of Father Hereau's did at that time rai●e about Paris , and particularly those that concerned the killing of evil speakers , revived the curiosity of a m●ny very le●rned and judicious persons to look more narrowly into the doctrine of the Casuis●s . The Authors of the bookes written at that time in defence of the Vniver●ity against the designes and attempts of the Jesuits , drew up a Catalogue of a many dangerous propositions , which may be found princ●pally in two Bookes ; whereof one is instituted , Academicall Truths ; and the other , The Answer of the Vniversity of Paris , to the Apologi● for the Jesuits , written by Father Causinus . But much about this very time , as also since , there have been published severall larger collections , wherein are rallyed together abundance of abhominable propos●tions , which are , in the said Collections attributed to the Casuists , and those the most eminent of that qu●lity . This was it also , may it please your Grace , that gave us occasion , to examine with the greatest care we could , whether there were to be found in the bookes of those Authors , Doctrines so pernicious , ●s those that were cited in the Collections . The charge of Pastors which we exercise in the Church under your Authority , and the obligation that lyes upon us , to prevent the Soules committed to our charge from being infected by this contagion , and the Priests who administer the Sacrament of Penance in our severall p●rishes , from taking for a r●le these d●ngerous maximes : , and put them in practise in our Confession Seats , have eng●ged us to joine together in this designe , and we have with the same spirit and s●me heart consulted the bookes we could meet with , wherein we have ●ound a great number of erroneous , dangerous and detestable propositions , and have dr●wn up true co●ies of the same , which we present to your Greatnesse , accordingly to obtaine the censure thereof . And whereas this evill hath spread it self so far , that it cannot any longer be either concealed or dissembled , it may be thought high time to hinder its further progresse by some effectuall remedy . For , things are come to that passe , that unlesse Episcopall Authority interpose it selfe and ●ise up , to condemn these lewd propositions , such of the people as are acquainted therewith might be erroneously perswaded that these opinions , being taught by Catholick Doctors , and tolerated i● the Church , are not corrupt , and that they may be followed with safety of conscience ; which , if some sudden provision be not made against it , may produce very deplorable effects . For those that have but any thing more then ordinary inclinations to piety , will still be scandalized at it , the more dissolute will thence take occasion to some with more insolence and encouragement , and hereticks will be sure to make their advantages of it , that is , think it a just ground publickly to discredit the Catholick Church , by laying at her doore these pernicious maximes , as hath been done heretofore by the Minister Du Moulin in his book O● Traditions , where he reproaches the Church of Rome with the pestilent opinions of some of our Casuists . It is on the other side to be considered , that there never was so much necessity to abate the confidence of these newly-illuminated Divines , whereof we find the latter still adding something to the extravagances of their predecessors ; which it were no hard matter to make appeare by diverse notorious examples that will deserve notice should be taken thereof . So that if some course be not taken to suppresse a temerity so prejudiciall to the Church● it 's to be feared , that Time may hereaf●er so● bring things about , that men may take for sound doct●in●s and undeniable Truth , abundance of dangerous propositions , which the more ●eare-conscienced Casuists have not presumed yet to advance otherwise then as questionable and hardly probable . Your Grace having taken all these things into your serious consideration . We are further most humble Suitors to your Grandeur , that you would be pleased to employ that Authority , and that truly-Episcopall zeale which you have , to weed these cu●sed ●ares out of the Field of the Church , and to make way for the purity of Christian Morality to thrive therein , by rooting out these unhappy doctrines , by a Censur● worthy your selfe , that is , such as , no doubt , will encourage and engage other prelates to do the same thing in their Diocesses ; whereof what can be the consequence , but that the spouse of JESUS CHRIST , being found incorruptible and without spot as well in her Manners as in her doctrine , must put her enemies to silence , and inviolably preserve her selfe and persever in that purity which her divine spouse hath merited for her by his Blood. And whereas M. Iohn Brisacier , calling himsel●e Rector of your Episcopal Colledge , hath some dayes since presented to your Grandeur a Petition full of injurious expressions and calumnies against the person of M. Charles du Four , Abbot of Aulney , Treasurer of your Cathedral Church , and Cure of the parish of S● . Maclou ; in which petition he treats the said du Four in no other termes then those of Temerarious , Seditious , refractory , abettor of heresy , and Detractor , and charges him with a many other scandalous and reviling characters , meerly for having preached , with zeale and earnestness , against these dangerous doctrines , once in your presence , and before all your Clergy , and another time in his owne parish , explaining to the people the commandements of God , and the wholsome Maximes of the Gospell , yet without the least derogation or injury to the Iesuits : And where●s the maine designe of the said Brisacier in the Petition he hath presented to you , by way of complaint , is , to stop the mouths of the Pastors , and to hinder us from instructing the People committed to our charge in the purity of Christian Morality , and opposing those errours wherewith some do so much endeavour to corrupt it , it is the humble ●uit of your Petitioners● That it may please your Grace to enjoyn and order him to make the said du Four reparation for the horrid calumnies and af●ronts contained in his said Petition , and oblige the said Bris●cier sincerely to disclaime and retract , ●s well by writing as by word , those detestable opinions . And in case you shall think fit to admit him the said Brisacier to plead for himself , that so there may be a legall proceeding in the businesse , that you would be pleased to order , that , before any priviledge be allowed him , he be engaged to clear himself canonically of the character and Censure pa●sed and published against him by the late Archbishop of Paris , and withall to cause him to be acknowledged by his Superiours in all his complaints and pleas , and to submit , in all this● prosecution to your Tribunall and I●risdiction , and further to declare from article to article whether he approves or disapproves the Propositions which the Curé of S. Maclou hath publickly cry'd down in his● Sermons , whereof there is a catalogue hereunto annexed , and so , that once done , joyn issue , and after all things have been fairly debated , to stand to your judgement upon the whole matter . And for our parts who are your Petitioners , and call upon you as our judge and Father , we humbly desire your grace will be pleased to continue us in your protection , together with the said Curé of St. Maclou , whose case we all make our own , and , by condemning these pernicious doctrines , keep those qu●et and silent who would divert us from opposing the same , and discovering to the people the dangerous consequences thereof . And we beseech you further to consider , how insupportable it must be to the Pastors and Curez of your Metropolis , to see , that some particular persons among the Jesuits , should make it their business to stop their mouth● , and to divert them from preaching the truth of sound doctrine , and to oppose the extravagances of an erroneous Morality , while it is suffered that those very particular person● should publickly countenance and maintain them , as is done dayly by the said Father Brisacier , as well by writing as discourse , as we shall finde it no hard matter to prove , if he dares deny it● Nor does he do this himself , but , as if his example were contagious , the same thing h●th been done , and that with more scandal and danger , by Father de Bois , Regent in Divinity in your Archi-episcopal Colledge , who , not thinking it enough , that he had beaten down and endeavoured to destroy , as he hath done this last year , that point of Ecclesiastical and Hierarchical discipline that is the best established in your Diocess , as having made several set discourses to his Scholers ( who are in a manner all Priests well known and respected in our parishes ) against the obligation of hearing parochial Masses , and against the Authority which the Prelates have to oblige the people thereto , hath , within this moneth , forborn his ordinary Lectures , out of a design to excuse , nay , indeed to maintain , the pernicious doctrin of the most disallowed Casuists of his Order , as having , among others , undertaken to justifie that book of Father Bauny's , entituled , The Summary of Sins , and to make his doctrin pass ●or sound and innocent , though that very book had been censured at Rome , as also by our Lords the Bishops in a general Assembly . It was also with the same excess of confidence that the said Father de Bois hath presumed to vindicate Father Amicus , a divine of his Socie●y , upon the subject of Murther to be committed on those who either calumniate or threaten to calumniate Priests or Religious men , ev●n to that height , as that in the last Lectures he read to his Schollers within these few dayes , he hath clearly maintained , that it was lawful for Priests and Religious men , to defend , etlam cum morte inva●oris , the reputation they have acquired by their vertue and prudence , when there is no other course to be taken to divert the detractor . All which when your grace hath taken into serious consideration , we humbly desire , you will be pleased to order the said Regent publickly to retract and disclaim the propositions he hath advanced , as well against good manners , as against the order and discipline of your Diocess , and that of the whole Church , and that a prohibition be issued out , that he may not for the future spread abroad any such scandalous doctrines , upon pain of those canonical chastisements incurrible by the contrary . And in the mean time , we shall pray unto God who is the great Master of all good and wholsome doctrine , that he would preserve your grace , to ●he end that puri●ie may be reestablished in his Church , and prosper y●u in all your undertakings . And at the bo●tome were their Seals with the names ensuing , ●iz . Turgis , Dean of Chris●endome , and Curé of St. Vivian . Du Tour , Cu●é of St. Maclou . Du Perroy , Curé of St. Stephen , Les Tonneliers . Sancier , Cu●é of St. Deny's . Voisin , Curé of St● Michael's . Thierry , Curé of St. John's . Chretien , Cu●é of St. Patrick's . Le Clerc , Curé of St. Andrew's . Picquais , Curé of St. Saviour's . Lorrain , Curé of St. Martin le pont . Avice , Cu●é of St. Lo. De Sahurs , Curé of St. Peter's du chastel . Le Febure , Curé of St. Vincent's . De La Vigne , Curé of St. Peter's le Portier : Nicolas Tallebot , Curé of St. Andrew's pres Canchoise . De La Fosse , Dean and Curé of our Lady'● Church , dela Ronde . De La Haye , Curé of St. Amand. Mar● , Curé of St. Martin sur Renelle . Tirel , Curé of the Holy Cross , des Pelletiers . Le Prevost , Curé of St Herbeland's . Artus , Curé of St. Vigor . Gueroult , Curé of St. Nicalse . Des Marets , Curé of the Holy Cross , St. Owen's . Cotteret , Curé of St. Candus the younger . De Fieux , Curé of St. Laurence's . Teveneau , Curé of St. Stephen's the great Church . Le Cuiller , Curé of St. Mary's the Lesser . Faucillon , Curé of St. Nicholu●● The said Petition was communicated to the Proc●or according to the order , of his ●race the Arch-Bishop of Roven , made at his Archi-episcopal Palace of G●lllon , August , 28 , 1656. A CATALOGUE of the PROPOSITIONS , Contained in an Extract made of some of the most dangerous Propositions of diverse late Casuists , in point of MORALITY , faithfully taken out of their Works . I. SAint Thomas , ( Aquinas ) having ● clearly taught● Quodlib . 8. a. 13. and Quodlib . 3. ● . 10. that the opinion● of Do●●ors hinder not but that a man may be guilty of Sin , when he acts against the law of God ; these Casuists , on the contrary , teach , that an Opinion is probable when it is maintained only by one grave Doctor , and that a man may be confident he does not sin , though he quit an opinion which he knows to be true , and is the more safe , to follow that which is contrary thereto , and consequently less probable and less safe . This is affirmed by FILLIUCIUS , a Jesuit , Mor. Qu. tr . 21. c. 4. n. 128. TANNERUS a Jes. Theol . Schol. Tom. 2. disp . 2. q. 6. dub . 2. SANCHEZ , Jes. in Sum. l. 1. c. 9. n. 7. LAYMAN , Jes. Theol. Mor. l. 1. tr . 1. c. 5. Sect. 2. n : 6. II. Of a strange imagination which these Casuists have , that their opinions , being supposed probable do make that , which was sin before , not to be such any longer . CARAMUEL , in Epist. ad Ant. Dianam . III. That the Casuists are at liberty to answer according to the opinions of other● , though they think● them erroneous , when they are likely to prove more acceptable to those that consul● them , that is to say , they may answer one while according to one man's judgement , and another according to another's , though contrary thereto● LAYMAN , ●es . Theol. M●r● l. 1. tr . 1. c. 5. Sect. 2. n. 7. ESCOBAR , Princ. ex . 3. n. 24. IV. That the conditions which these Casuists require as necessary to make an action imputable as sin , may excuse an infinite number of crimes . BAUNY , Jes. Som. des pechez , c. 39 , p. 906. of the 6. Edition . V. How they elude and annihilate the lawes of the Church in the punishment o● the most horrid crimes . Escobar , Jes. Th. Mor. tr . 1. Exam. 8. c. 3. Praxis ex Societ . Iesu Dec●oribus . VI. That one may kill another to pr●vent ● box● o'th'●●r or a blow w●th ● stick . Azor● Jes. Insti● . Mor. Par● . 3. l. 2. p. 105. Filliucius Ies. To. 2. tr . 29. c. 3. n. 50● L●ssius Jes. de Iust. & Iure , l. 2. c. 9. dub . 12. n. 77. Escobar ●es . Mor. Theol. tr . 1. Exam. 7. c. 3. Praxis Soc. Iesu . Becan . Jes. Sum. part . 3. tr . 2. c. 64. de Homicid . qu. 8. VII . That it is lawful even for an Ecclesiastick and a Religious man to maintain the honour he hath acquired by his learning and vertue , by killing him who derogates from his reputation by opprobrious speeches and calumnies . Amicus , Jes. Tom. 5. disp . 36. n. 118. VIII . The doctrin of Father Amicus that permits a Religious man to kill him tha● threatens to calumniate , maintained by Caramuel , as being the only true judgment upon that case , the contrary being not so much as probable . Theol. Fundam , Fund . 55. Sect. 6. p. 544. IX . That it is doubtful whether a Religious man having made use of a woman , may not kill her if she offer to discover what passed between them● Caramuel ibid. Sect. 7. p. 551. X That as it is lawful for a man to defend his honour against him that would rob him of it , by charging him with a crime he is not guilty of , so may he do it also , by killing him . Caramuel . Theol. Fundam . Fund . 55. Sect. 6. p. 550. XI . That it is lawful , according to some , in the speculative , and according to others in the Practick also , for a man to wound or kill one that hath given him a box o'th'ear , even though the other run away for it . Lessius , Ies. de Iust. et Iur. l. 2. c. 9. dub . 12● n. 79. Reginaldus Jes. in Praxi . l. 21. n. 62. Filliucius Jes. tr . 29. c. 3. n. 51● Layman Jes. l. 3. tr . 3. par . 3. c. 3. n. 3. Escobar Ies. Mor. Theol. tr . 1. Exam. 7. c. 3. Praxis . Caramuel , Theol. Fundam . Fund . 55. Sect. 8. pag. 551. XII . That a man may kill a false accuser , nay , the witnesses produced by him , and the Iudge himself , when they cannot be otherwise diverted from oppressing the innocent . Tannerus Jes. To. 3. disp 4. q 8● d. 4. n. 83. Sanchez Ies. Oper. Mor. in Decal● l. 2. c. 39. n. 7. XIII . That it is lawful to procure abortion before the childe be quick in the womb , to save a Maid's life or reputation . Egidius Trullench in Decal . Tom. 5. l. 5. c. 1. dub . 4. n. 1. Et. quidam Theologus Socie●a●is Iesu ap●d . Dianam , Part. 6. Tr. 8. Res●l . 37. XIIII . That it is lawful to kill him that gives ●s the Lye , or any way reviles us . Escobar Theol. Mor. tr . 1. Exam . 7. c. 3. Praxis Reginaldus Jes. l. 2.1 . c. 5. n. 60. XV. That it is lawful for us to kill him that takes away our goods from us , even though he run away to avoid it , provided the thing be of value . Lessius Jes. de Iust. et Iure , l. 2. c. 9. dub . 11. n. 66. & 72. Escobar , Jes● Theor. Mor. tr . 1. Exam. 7. c. 3. Praxis . XVI . That it is lawful upon certain occasions to accept ● challenge and to fight a duel . Escobar Jes : Theol. Mor. tr . 1. Exam. 7. c. 3. Praxis Layman Jes. l. 3. T. 3. part . 3. c. 3. n. 2. & 3. Hurtad● de Mendoza Jes. in 2.2 . disp . 170 Sec● . 9. § . 82. Apud Dianam , Part. 5. tr . 13. Resol . J. 21. Idem Hurtado de Mendoza Jes. referente Diana , Part. 5. tr . 14. Miscellan . 2. Resol . 99. XVII . That it is not Simony either to give or receive a temporal good for a spiritual , when it is given only as the motive , and not as the price . Grego●ius à Valentia , Jes. 3. to . 3. disp . 6. qu. 16. P●n . 3. p. 2039. et sequent . Escobar , Jes. Mor. Theol. tract . 6. ex . 2. c. 6. n. 40. Praxis Mil●ard , Guide des ●urez . ch . 63. Inst. 1. n. 2. XVIII . That it is not simony to obtain a Benefice upon the promise of a summe of money , when a man hath no intention to pay it . Escobar ●es . Moral . Theol. tr 6. exam . 2. c. 2 n. 14. XIX . That a Fortune-teller is obliged to restore what he hath received for telling ones fortune , ●f he hath not advised with the stars , but that he is not obliged to restitution if he hath consulted the Devil . Sanchez Ies. Sum. ( as . l. 2. c. 38. n. 96. XX. That a man is not obliged either according to the right of Nature , on according to the Lawes of his Countrey to restore what he hath received for giving an unjust sentence , or committing an Assassinate , or an act of Adultery , but may lawfully retain it . L●ssius Ies. de Iust. l. 2. c. 14. d. 8. n. 52. XXI . The encouragement , and the gap which these Casuists lay open for domestick frauds . Bauny Ies. Som. des Pech . p. 213 , & 214. Edit . 6. XXII . That a man is not obliged to make restitution for the Losses which a third person hath done upon our sollicitation and procurement . Bauny Ies. Som des Pech . p. 307 , 308. Edit . 6. XXIII . That a man is not obliged upon pain of mortall sin to restore the totall summe which he hath gotten together by a many little thefts . Bauny Ies. Som. des Pech . p. 220. Edit . 6. XXIV . Usury palliated by these Casuists under the name of Major , upon whom they impose . Bauny Ies. Som. des Pechez , p. 331. & sequent . Edit . 6. XXV . That Envy is no mortall sinne when it is conceived onely at the temporall good of our Neighbour . Bauny Ies. Somm . des Pech . p. 123. Edit . 6. XXVI . That a Priest who hath received mony of one man to say a Masse , may afterwards receive of another , as much as that part of the Sacrifice which belongs to himself amounts to . Escobar , Ies. Theol. Mor. Tr. 1. Axam . 11. c. 4. Praxi● . XXVII . That it is a sufficient hearing of the Masse to hear the four parts of it at the same time . Escobar Ies. Theol. Moral . Tr. 1. Exam. 11. c. 4. Praxi● p. 146. Edit . Lugdun . Anno 1644. Bauny Ies. Moral . Theol. par . 1. Tr. 6. de praecepto audiendae Missae : qu. 9. pag. 312. XXVIII . Relaxations absolutely destroying the obligation of Fasting . Escobar , Jes. Theol. Mor. Tr. 1. Exam. 13. c. 3. Praxis . XXIX . The Casuists have brought the care which Confessors ought to have to judge of the disposition of their Penitents , to a simple demand whether they are so●●y for their sinnes , and have an intention not to fall into the like again ; and pretend , that if they say , Yes , the Confessors are obliged to believe them . Filliucius Jes. Mor. Quaest. Tom. 1. Tract . 7. n. 354. Suarez Jes. in 3. Part. Tom. 4. disp . 32. Sect. 2. n. 2. XXX . That the Penitent , though interrogated by his Confessor , is not obliged to acknowledge that the sin wherewith he charges himself is an habituall sinne , into which he is wont to fall often . Bauny Jes. Theol. Mor. part . 1. Tract . 4. de Poenit. q. 15. p. 137. XXXI . That a next occasion of sinning being supposed to be that which of it self induces a man to commit mortall sinne , and in which a man is seldome or never conceived to be , but he falls into that mortall sinne , yet it is lawfull for a man to continue therein , nay , to engage himself in such an occasion , out of a consideration of the spirituall or temporall good of himself or his Neighbour . Bauny Jes. Theol. Mor. Part. 1. Tr. 4. de Poenit. qu. 14. p. 93 , & 94. XXXII . That a man that keeps a Concubine is not oblig'd to dismisse her , but onely to promise that he will no● sinne with her any more , it being supposed he cannot enjoy himself , and must lead a melancholy life without her . Sanctius , in Selectis Disp. disp . 10. n. 20. apud Dianam part . 5. Tract . 14. Resol . 108. XXXIII . That the consideration of a temporall concernment may oblige the Confessor to absolve a Penitent that is in the next occasion of sinning , though he quit it not . Bauny Ies. Theol. Mor. Par. 1. Tr. 4. de Poenit. qu. 14. pag. 94. XXXIV . That it is lawfull for a Confessor to absolve those that are in the next occasions even of Incest , without obliging them to separate , when their relapses are not frequent and in a manner diurnall , but onely once or twice a moneth . Nay further , that a Confessor is engaged , toties quo●ies , to absolve the young Gentleman , that cannot forsake his Father's house nor dismisse thence the Servant-maid he ordinarily makes use of , though there be no likelyhood he should forbear sinning with her , though he promise to do it . Bauny Ies. Somm . des Pech . ch . 46. p. 1089. Edit . 6. XXXV . That a Confessor is obliged , toties quoties , to absolve those young people who grow worse and worse , and are guilty of frequent relapses into the s●me mortall sinnes , though they make it not in the least measure their businesse to reforme their faults . Bauny Ies. Theol. Mor. Part. 1. Tr. 4 de Poenit. qu. 15. p. 96. XXXVI . That a Confessor is obliged not to deferre or deny absolution to those who are fallen into an habituall custome of committing mortall sinnes , against the lawes of God , Nature and the Church , though they discover not the least hope of amendment . Bauny Ies. Theol. Mor. Part. 1. Tract . 4. de Poenit. qu. 22. pag. 100. XXXVII . That remorse for sinne conceived out of a consideration of the temporall inconveniences ensuing thereupon , as the losse of a man's health or his money , is a sufficient qualification for his receiving the grace of absolution ; if a man does but imagine that that inconvenience proceeds from the will of God. Escobar . Ies. Tr. 7. ex 4. n. 91. Amicus Ies. Tract . 8. disp . 3. n. 13. XXXVIII . That we are not obliged by any commandment of charity , to do any act of Love towards God , nor to observe any precept of his out of any motive proceeding from that Love , and that we are not so much commanded to love God as not to hate him . Ant. Sirmond Ies. Deffense de la Vertu , Tr. 2. A LETTER From a Curé of ROVEN To a Curé in the Countrey , Giving an account of the procedure of his Brethren the Curez of the said City , against the doctrine of certain Casuists ; and may also serve for a Refutation to a Libel intituled , The Answer of a Divine , &c. ARGVMENT . A particular account of the difference between the Curez of Rouen and the Jesuits there , and the proceedings of the former therein . Monsieur du Four Curé of S. Maclou preaches against the corrupt Maximes of the Casuists , not cha●ging any particular Order therewith . The Jesuits only take alarm , and put up a detractive Petition to the Archbishop against him . Whereupon the Curez of Rouen unite , consults the Casuists , find they maintain the doctrines charged upon them , and put up a Pe●ition to their Archbishop with a catalogue of the doctrines thereunto annexed ; desiring the censure thereof . He sends up all to the Assembly of the Clergy at Paris who take cognizance of the businesse . The Author of The Answer of a Divine , &c. found an Impostor , and consequently a Jesuit . SIR , I Have received your Letter of the 13. current , wherein you tell me that your health being not in such a posture as would permit you to come hither to the Synod , where you were in hopes to understand what had passed between the Curez of Rouen and the Fathers of the Society of Iesus , a Friend of yours here had sent you a printed sheet , with this title , T●e Answer of a Divine to the Propositions extracted out of the LETTERS of the IANSENISTS , by some of the Curez of Rouen ; which answer hath been presented to the Right Reverend the Bishops met together in the Generall Assembly of the Clergy . I cannot but imagine how much you were surprized at the first reading of that Answer , and how that at the same time your judgement of it was , that it could be no other then an infamous Libell , and a scandalous Pamphlett purposely scattered abroad to blast the honour and holinesse of the Church , derogating from the authority of the right Reverend the Arch-bishop of this place , and destructive to the innocence of the Pastors who endeavour to serve and maintain that divine Spouse of IESUS CHRIST . That you have also understood , how that the Iesuits seem loudly enough to declare themselves the Authors of that piece , when they cause it to be sold publickly by the Book-sellers belonging to their Colledge , when they distribute it themselves in the houses where they make any visits , and do so exactly play the Mercuries to scatter it up and down , that we are oblig'd to them for its coming among those that are of our Arch-bishop's Councell . And lastly , that you expected with some impatience a generous reply from the Reverend the Curez of Rouen to that injurious and ill-instructed Divine , and how necessary you conceiv'd it that such a course should be taken , to the end that all the world might be satisfied of the purity of their intentions in the cause they are now engag'd in , their prudence in point of proceeding , as well in the enterprise as the prosecution , and the integrity of their Faith , which it was the main design of that Libell to cast a blemish upon . To satisfie therefore your desires as to these particulars , and to give you some account of an affair wherein we are all equally engag'd by the common concernments of their Ministery ; I am to tell you , Sir , that the Curez of Rouen , having taken notice of a sheet that was scatter'd up and down full of impostures and calumnies against them , and being in a manner perswaded , as well by the hints you give in your Letter , as by other too too pregnant circumstances , that it was a production of the Jesuits , thought fit to make their complaint against it to the other Arch-bishop , by a Letter which they immediately writ thereupon , and to demand justice for the same of his Officiall , by a Petition which they presented to him , whereof I thought it not a misse to send you a copy , that you may see the justifiable motives of their complaints . That once done , they had resolved to sit down and be silent , so in some measure to expresse their moderation in suffering injuries suitable to the maximes of the Gospel wherein they instruct their people . They were , I say , content to be quiet , expecting the publick satisfaction and reparation , which might prove the effect of those juridicall courses they had taken . But having observ'd on the one side , that the proceedings were likely to take up much time , and that the Iesuit● in the interim made their advantage of their modesty , persisting still in the distribution of that Libel , giving out where ever they came that it could not be answered , nay , treating the Curez of Rouen as such as were to be derided for their weaknesse and ignorance ; and on the other side , having taken it into consideration that they are oblig'd to maintain the dignity of their Ministery , and that it is their duty to hinder that from falling into contempt , or their persons into disparagement before their people , through the hor●id calumnies which the pretended Divine loads them with , representing them as seditious persons , abettors and fautors of he●es●e ; They thought it concerned the honour of the Church and their own reputation , that the world should be acquainted with the sincerity of their Faith , as also that the Simple , who might haply be surpriz'd by truth-lesse suppositions , should be undeceiv'd , and that , by answering that scurrilous libell with the greatest moderation they possibly could , they might satisfie and convince all those that are Lovers of Truth and Justice that their interprise is holy , their proceeding canonicall , and that they cannot be blam'd by any for what they have done , but by such as are prepos●essed by passion , or too violently engag'd in the interests of a party they makes some advantages of . It was upon these reflections , and the wholesome advice in your Letter ( which I have communicated to them ) that they enjoyn'd me to write to you what you now receive , and to entreat you to communicate it to your Brethren , and all other good people , as we shall do here and elsewhere , to the end that all the world may be satisfied of the equity of our Cause , and that those persons of quality , who shall come to the knowledge thereof , may conceive an opinion of us quite contrary to that which some would have perswaded them to , by atif●ces es and detraction . There needs no more then the simple , that is to say , the most sincere and most faithfull relation of what hath passed in this emergency on the part of the Curez of Rouen , to justifie their proceedings , and to prove the Author and dispersers of that Libell guilty of malice and imposture . I shall not say any thing which cannot be confirm'd by the testimonies of persons on whom no reproach can be fastened , nay , by that of the Arch-bishop himself ; who being our head , our Judge , and our Father , hath also ever been our witnesse and our Oracle ; and we should justly deserve his indignation , did we any thing without a relyance on his Approbation and conduct . The businesse , as to matter of fact , stands thus . Monsieur De Four , Curé of S. Maclou ( whose abilities and worth are generally known ) having preach'd two severall times ( as you have already understood ) against those pernicious doctrines which tend to the corruption of good manners , the Iesuits were immediately troubled thereat , and made great complaints of it to our Arch-bishop , in a Petition which they presented to him in the name of Father Brisacier , fraught with injurious expressions and calumnies against the said Monsieur du Four. These things coming to the knowledge of the Curez of Rouen , they thought themselves oblig'd to engage in the quarrell of their reverend Brother , violently set upon in a difference wherein they were all equally concern'd , since it is their duty to be watchfull over sound doctrine and the purity of Manners , as that on which depends the safety of those souls that are committed to their charge . But that their proceeding might appear to be such as was the effect of a serious consideration of the Affair they were to engage in , they had a debate in one of their Assemblies , about consulting the Bookes , whence it was alledged , that the propositions and pernicious Maximes , preached against by the Curé of Saint Maclou , had been taken , to the end that true copies and extracts should be made of the same , and accordingly that the condemnation thereof should be required by Canonicall wayes , if the● were found in the Casuists , what quality or condition soever they were of● But , on the contrary , if they were not to be found in those books , that the prosecution might determine as to the Casuists , and be reviv'd to procure a Censure of the LETTERS TO THE PROVINCIAL , wherein those doctrines , with the Authors that maintained them , were cited . Six of the Assembly were pitched upon and appointed to undertake that employment . They spent therein a whole moneth , doing all things with all possible ●ideli●y and exactnesse ; they sought out the places cited , they found them , word for word , as they were cited , in the Originals . They drew copies thereof , and reported the whole to their Brethren in a second Assembly , wherein for further certainty , it was ordered ; That if any among them were desirous of further satisfaction as to those matters , they would be permitted to come to the persons deputed , into the places where the books were , to consult them and compare them as they pleased . This order was put in execution , insomuch , that for five or six d●yes after , there were seldome lesse the● ten or twelve Curez at a time , searching after the passages , and comparing them with the Authors , as being satisfied of the truth and faith●ulnesse of the Ci●ations . What greater circumspection could be us'd in a proceeding of this nature ? And certainly there needs no more to give an absolute defeat to the imposture of those , who , purposely to disparage the said Curez , and to rais● some clouds of division and Jealousie among them , affirme , that diverse of them were surpriz'd , and inconsiderately drawn in to engage in that party . Nor was their prudence lesse remarkeable in the Petition presented to the Arch-bishop , in the name name and on the behalf of the said Curez . For , having been drawn up , and digested into the particulars to be invested on , by some of their Company appointed to that purpose , it was read severall times in two or three severall Assemblies , wherein were present ordinar●ly twenty or two and twenty Curez , in so much that at the last it was sign'd by twenty & eight . This certainly should be look'd on as an argument of the union and good intelligence which is among the Curez of Rouen , and that it is the same spirit they are guided by ; not as proceeding from any combination , as it is maliciously objected by the Author of the Libell , but from the Love of Justice , and a tendernesse for truth , which thus joyntly engages them in this cause . Five were chosen out to go as Deputies from the Assembly to the Arch-bishop , to present to him the Petition and the Extract of pernicious proposition● gathered out of the Casuists , and that worthy Prelate honoured them with so kind an entertainment , and so favourable a reception ; he express'd so much satisfaction at their piety and zeale ; he told them with so much earnestnesse and reality that he abhorr'd those corrupt doctrines , that they could not , from all , but conceive immediate hopes of happy succe●●e of their enterprise . In a word , that prudent Arch-bishop , having first taken the conclusions of his Pr●ctor-General , and the advice of his Councell , it was ordered by him , that the said petition , with the said ●xtracts , thereunto annexed , should be sent up to our Lords of the Generall assembly of the Clergy , to the end , that those pestilent doctrines should receive a more notorious and solemn Censure , by the decisions of so illustrious and and venerable an Assembly as that which is the representative of the Church of France , and whence we derive the Oracles of our Religion . But ere things were risen to this height , the reverend , the Curez of Paris having had notice of what was in agitation in our City about these matters , were s●irred up by the same spirit , and animated by the same zeale with those of Roven , they honour them so far as th●t they write to them , and to give them thanks for the affection and tendernesse they had expressed for the purity of Christian Morality , they intreat them to send up their collections and memorials , and appoint eight of themselves , all Doctors of Divinity of the faculty of Paris to examine them , and accordingly to give the said Curez of Rouen all the advice and assistance requisite in such a business . Since which time , being more fully informed and satisfied as to the matter of fact , they resolv'd to joyn with us in this cause , and to exhort the Curez of the other Diocesses of France , to demand joyntly with them , of our Lords the Prelates ( in a spirit of peace and charity , which ought ever to be attended by a true zeale ) the censurt of the dangerous , propositions specified in the Ca●alogue and Extracts which they sent them . And our Arch-bishop himself , for his own part , to shew how much he thought himself concern'd in an affair of this importance , and the justice he was desirous to do the Curez of his chief City , sent up Monsieur Gaulde his Grand Vicar ( whose vertue and abilities all have sufficient experience of ) to present , on his behalf , the Petition , and Extracts made by the Curez of Rouen to our Lords of the Assembly Generall with Letters of recommendation worthy his zeal and earnestnesse . Accordingly hath that honourable Assembly given eare to these just demands , it hath afforded them a favourable reception , it hath even publickly commended ●●e procedure of the Curez of Rouen , it hath judged ●t jus●ifiable and canonicall , and taking cogn●s●nce of the businesse as such as Religion it self and the salvation of mens souls are very much concerned in , it hath appointed Delegates , very devout and very able men , to take it into examination . From all which cirrcumstances , we cannot but raise a certaine hope , that God will strengthen them with his spirit , and fill them w●th his light , that their endeavours , to expell this mortall contagion , which tends to the poisoning of her children , out of the Church , may prove the more effectuall , that she may be maintained in her most holy rules , and may flourish and fructifie though the spirit of the Gospell , whence she derives that incomparable beauty which is so amiable to the sight , and winnes her the heart of her divine Beloved . Thus , Sir , have I given you a true and sincere account of what passed in this Affaire on the part of the Curez of Roven . I dare call God to witnesse , that it is nothing but the naked truth , and thence you may be pleased to consider , whether they have had any ground to traduce us ; consider , what foundation they may have to blast our reputation with calumnies as they do in that Libell ; consider , I say , whether it does not even in the title broach three signall impostures . For in the first place , the Propositions , which we desire should be censured , are not extracted out of the LETTERS of the JANSENISTS , as the A●thour sales in that Pamphlet . But they were taken out of the bookes of the Casuists ; nay , if what he saies wer● true , the extracts would be ten times larger and of greater bulk then the whole p●eces , out of which they are taken , as it were easy for us to demonstrate . Secondly , this catalogue and the extracts which the Jesuits have so great an aversion for , and are the ground of all their fury and exasperation , are not the worke of the Curez of Rouën , who only drew up the Extracts which they presented to their Arch-Bishop , and which the Arch-Bishop hath sent up to the Assembly● L●stly , it is far from truth , that this Answer of a Divine was ever presented to the said Assembly . Our Lords the Prelates , whereof it con●ists ; would never have suffered such an affront should be done to the dignity thereof , nay , it is an act of the greatest contempt that can be committed against such an Assembly to direct to it a scandalous pamphlet without a name● such as is that Answer . No , those who are thought to be the Authors of it , are more prudent and better advised then ever to have attempted any such thing , though they are not to be numbred among those that have the most respct of Bishops . I should be over troublesome to you , and haply exceed the Limits of a Letter , should I make it my businesse to refute all the calumnies and impostures which are scattered up and down the body of that pamphlet , and therefore shall fasten only on some . This implacable Pamphleteer sayes , that we have put in an information against the Iesuits at the tribunall of our Lords the Bishops , and we may say , on the contrary , that it is they themselves that have brought the information against themselves . For neither in our Petition nor our Extracts presented to the Arch-Bishop do we any where taxe the Iesuits by name ; if we say any thing of them , it is occasionally , and by way of instance ; all that we desire being only the condemnation of the pernicious doctrines taught by some late Casuists , whoever they may be . But they have betrayed themselves by their own complaints and expostulation , they are wounded by their own weapons , Sagittae ●orum factae sunt plagae corum . Psal. 63. And they were the only men , who , Satanically zealous to maintaine these doctrines , and to shew th●mselves in a manner the Patronizers of Homicides , Simonies , and other the like crimes , have made all the noise , and raised that tempest which is likely to ●●ll so heavy upon them . Besides , we cannot be said to have presented to our Lords of the Assembly any petition or other piece to bring them into trouble there , it being certaine that it is only the Arch-Bishop him selfe that hath , by his Grand Vicar , presented them , and consequently this Jesuiticall Secretary does Notoriously derogate from his Authority , and is not afraid in his Libell to be a little too peremptory with him and to traduce him under the name of the Curez of Roven . The next thing he quarrells at is that we are guilty of a frivolous busying of our selves to weed out the corruptions that may be found in bookes , while they grow and thrive in mens soules , whence we should endeavour to root them up . This is an indeterminate charge of our idleness and want of courage in our Functions , but without the least consideration , that these Lesbian Maximes purposely sorewed up to a complyance with sinners ( whereof we find the bookes of the Casu●sts but too full , ) are the fatall seeds of so many corruptions and ●candalls as are predominant in this unhappy age ; and that our time cannot haply be better employed , then in endeavouring to smother them , and to prevent them from growing out of those Books into mens consciences which are of themselves inclinable enough to entertaine any thing that cherishes the passions , and complyes with the vergency of corrupt nature . Then he tells us , that it were a far better employment for our Assemblies to review the Houres of Port Royal , and addes , that the Faithfull committed to our charge , do to this day repeat , at the feet of our Altars those very prayers that are contained in that book , to the reproach of Faith and scandall of the Church . We never had yet the least acquaintance with the Authors of those Houres , and therefore cannot be said to countenance them , and it is a prerogative of God only to judge of the intentions of their hearts . But it 's to be hoped , this censorious Libeller will not think it much we should give them a charitable interpr●tation , and should avoid , upon this occasion , that reproachable waxinesse of na●ure ( as he observes himself ) that is so easily wrought upon at to hearken to and countenance calumny , though he himself hath not much endeavoured to avoid it heere . Some more knowing and better Divines then he differ very much from his opinion of those Houres , because they are not prepossessed against them as he is , who supposes that the son of God is therein degraded from the title of the Redeemer of all men , because it is not there expressed in the Version of certaine Hymnes , though the same thing be found in severall other places , and particularly in the 7th . ver . of the Te Dum. And we would gladly referre him to the Hymnes of the Romane Breviary corrected by Vrban VIII . of blessed memory . That methinks were enough to give a check to his sinistrous judgement of the persons that composed them , as to what concernes that article . And for the other , where he alledge● , that they have therein followed the version of Mar●t in the 17. ver . of the 138th . Psalme , to take away the Invocation of Saints ; he betrayes his want of consicience in imposing that drift upon them , since he is not ignorant , that though that Version be not the more ordinary , yet is it approved by above ten moderne Jnterpreters , Jesuits , and others , men very learned and of unsuspected faith , who stick close to the Hebrew text . Besides that in the Hymnes , Litanies and Prayers of these Hours , the intercession of the Saints is therein very often insisted upon . What probability is there then , that , if some of our Parishoners make use of them , it must needs he to the great reproach of Faith and scandall of the Church ? He would ●urther put us into an alarme against the memory of the late Abbot of S● . Cyran , whom he charges with the reviving of certaine propositions of Wiclef which blast the dignity of our character . But let him take good heed that this accusation , which he advances to put a flurre upon him , proceed not , either from want of diligence in the reading of his works , or an excesse of passion against that great man , inclining him ●o disparage them . As there is not hardly any one that is unaquainted with his excellent and glorious endeavours for the defence of the Priesthood of Iesus Christ , so methinks should it be heard for any one to imagine that he had any designe to blast it in his Lettters , which are all most Christian , and full of piety . For , in a word , not to medle with the two last propositions , since our Divine hath no● thought to cite the places , out of a prudent feare that in case we should examine them we might discover his foule play in falsifying and distorting of them , he hath suppressed out of the first a word that is essentiall and of importance purposely to give it a wrong sence , and to make it odious . 'T is not our businesse to write a panegyrick for Monsieur de S. Cyrian , but only to beare witnesse to the truth , and the Author of the Pamphlet must give me leave to tell him , that his way of proceeding is not justifiable . In the 93. Letter , which he cites , we find , that the Church hath a power to take a course with Priests of ill lives , and to cut them off from any relation to her , if she think it fit , and that if she do it , they are no longer to be reputed Priests , but to be looked on as secular persons . This faithfull Secretary hath left out the word reputed , which is to be seen in all the latter editions of those Letters , and was omitted onely in the first printed at Paris , through the Printers negligence , and is accordingly put upon his score among the other Errata at the beginning of the Book . Let him then but restore that word to the passage fore-recited , and he will find the Doctrine of that Letter to be the same with what is taught us by the Church in her Canons , that is to say , that Priests degraded , and such as , for their lewd lives and noto●ious crimes , have been deprived of Tonsure and the long robe , which are the honourable badges of the Sacerdotall Function , are not to be looked upon or reputed as Priests , ●●t such as are reduced to a secul●r qualification ; though , all this supposed , they do not lose the divine Character of their Ordination . The case being thus ●airely cleared up , we are content the Author himselfe should be judge in the difference , appealing from himselfe mis-informed to himselfe better informed , or lesse prepossessed , to dec●de , whether such pr●positions as these , are those of the infamous Arc● Heretick Wiclif , and whe●her in our Assemblies , we should make it our businesse to conspire their Censure . He further playes the Admonisher , when he tells us , that our endeavours would be more serviceable to the publick should we prosecute the suppression of the Scandalous LETTERS ; published , ( as he saies ) with so much● defyance of punishment ever since so long a time against the honour of Sorbonne and all Divines . But he sayes too much to be credited . For were it true , that those Letters were published to the dishonour of Sorbonne and all Divines , whence comes it to passe that the Colledge of Sorbonne and all the Divines of the whole Church do no● combine against them to have them condemned , prohibited , suppressed ; Whence comes it that the Iesuits ( for whom this Secre●ary apologises all the way ) make it their complaint wherever they come that those Letters are Levelled only against their Society ? Whence comes it th●t only they of all others took the alarme ●hereat ? And if they are so much employed in fighting against the Enemies of the Church , and in courageously standing up for the conc●rnements of Iesus Christ , as this pamphlet would make us beleeve they are , whence comes it , that , when they pretend to refute the Letters , which are so insupportable to them , they direct their Answers only to those which oppose their corrupt doctrine , and that pernicious● Libertinisme which they introduce into Morality ? How comes it that they are so silent as to the four first Letters ? How can it be that they have hardly a word to say of them , tho●gh they hold them to be injurious to the Grace of the son o● God , and the sacred decisions of his C●urch ? Needs there any more to demonstrate that they , out of a set design , forsake the cause of Iesus Christ , and flight the advan●ages of his divine spouse , when it lies upon them to make good their own interests , and the transient lustre of their Society seems to be falling into some eclipse ? Is this the glorious employme●t they make such brags off ? But how ere it be , we declare , that we do not th●nk our selves concerned in those Letters , otherwise then it may be lawful for all others to be , that is , that we look on them as such as may somewhat ●urther the discovery of errours , that so they may b● the better avoided ; leaving the judgement thereof to our Lords the Bishops . This writer hath a further accusation against us , which is , tha● we blow the coals of that heresie which is now breaking forth in●o flames in the house of God , and cruelly persecute those who make it their endeavour to quench it . For which he adds this reproach , that the unjustice of our prosecu●ion tends to the prejudice of Fai●h , and the re-establishment of Jansenisme● yet further blaming us , for that we are engaged in a combination , and endeavour to sacrifice the Masters o● both ancient and modern Divinity to the passion of the Iansenists , so to be offered up a● the publick victims of Heresie . And so goes even to the end with discourses much of the same nature , very unworthy the name of a Christian , and most injurious to the Pa●tors of the Church . — Tantaene animis caelestibus irae ? Who could ever have expected that a Divine should have treated us in these terms ? Or imagine , that a spirit perpetually covered with the robe of Charity should persecute us with expressions so full of gall and so maliciously satyri●al ? However , we think it no hard matter to forgive him . But when we truly consider his language ( which is far different from that of Heaven to the annointed ones of the Lord ) w● presently find , that he is but too close an imitator of those whom he vindicates , and that we may well take occasion to tell him , V●rè et tu unus ex illis es , nam et loquela tua manif●stum te facit . For when they finde themselves called to account , either for attempting any thing against the Hierarchy of the Church , and the priviledges of the Pastors thereof ; or for maintaining the most dislut● and most extravagant opinions of the late Casuists , such as are absolutely destructive to the purity of Manners , they are in a manner reduced ( out of an ingenious , but withal a diabolical p●ece of Reynardisme ) to this one evasion , or rather injury of Iansenists , which they make their bulwark and last refuge● where being once gotten into , they think thems●lves out of all danger , and whence they believe they may , without any fear , shoot the prisoned arrows of the most cankered de●raction against those who only quarrel at their errours and irregularities . And of this I have a clear and pertinent example to give you . For I bese●ch you , sir , do but consider what relation there is between the Propositions condemned by the Constitution of Innocent X. which ar● the subject of Iansenisme , and the doctrines now in question , and wher●of we demand the censure ? The former are of Grace and Free will ; and the latter relate only to Morality . The former treat of the most sublime , and most mysterious points of all Scholastical Divinity , such as only Doctors , and the most knowing are able to look into ; and the latter are only decisions relating to the conduct of Christian life , wherein it is requisite that every one be instructed . What ground then have the Iesuits to charge us with this injury ? Upon what account do they make it their main business to perswade the people , that their Pastors , who are their spiritual guides , and on whom depends the salvation of their souls , according to the Scripture , ex quibus anima populi pende● , countenance Hereticks , and make use of their arms ? Or rather why would they have the world believe that there ●s a new Sect of Hereticks , and a sort of enemies now rising that set the Church on fire ? We declare that we know not any , that we do not so much as see this fire , and that if we could perceive it , we would be among the first that should endeavour to quench it . Whence comes it then , that they make such an ignominious parallel as that of comparing Priests and Pastors of the Church to Huss●●es , Lu●herans , and Calvinists , which is the greatest affront and de●ogation they could have been guilty of in relation to the character and employment they have in the house of God ? Is it that they would make them unserviceable in their Functions , and their Ministery , by this injurious bringing of their faith into suspition , and by those false impressions which they so much endeavour to make in those whom God hath co●mitted to the●r charge ? But what ! Can it be objected to the Curez of Roven , that they are not in an absolute and perfect submission to all the orthodox truths of the Church ? Do they not instruct their parishoners in the inviolable maximes of the Gospel , and the adorable Mysteries of Religion ? And do they not endeavour as much as lies in their power to reduce the enemies that oppose them ? Is not their doctrine sound , and their word irreprehensible , as the Apostle would have i● , in his Epistle to Titus ? Is not their Arch-Bishop , to whom they are accountable , satisfied with their conduct , and the integrity of their Faith ? Is not the whole citty a sufficient testimony of their good and whol●ome instructions ? And do not the Iesuits know well enough , that we have all published the Popes Bull , and the Mandate of our Arch-Bishop concerning the five propositions justly condemned at Rome ? Is there any one among us that hath maintained , taught , or preached any of them ? Or hath otherwise dissented from the sacred Constitution of the Vicar of JESUS CHRIST ? Wherein then do the said Curez countenance Hereticks ? Wherein do they afford them their name and interest ? As in imposed upon them by the Libeller . What is it that makes them the cruel persecutors of the children of the Church ? It is because they pre●er the most undefiled , and most sacred rules of the Gospel , before the dangerous instructions of the late Casuists ? It is becau●e they are in love with the holiness of the Church their Mother , and conceive a certain horrour to see her defiled by her own children , through the doctrines of those , who , incapable of being their Fathers , will needs be their dangerous Tutors and instructors ? Is it because they demand of their Arch Bishop , ( the Judge of sound and corrupt doctrine ) the censure of those pernicious propositions that are the destructive Vipers of all Morality ? But are they not obliged to this watchfulness , to prevent the tears from growing up in their Masters field , and that the souls for which they are accountable at the Tribunal of God should not be infected by that mortal poison ? I can assure you , Sir , that they were not stirred up by any other motives in all this affair ; that by the grace of God , they will not be guided by any other , and that if their enemies will not give over persecuting them and charging them with Calumnies● they will nevertheless endeavour the discharge of their duty , and as much as they can reassume more and more courage , to bring things so about , that Innocence and Truth may triumph over violence and Imposture . In the mean time , Sir , let us continue nnited in the spirit of peace and charity , in the midst of these disorders , which God will , in his good time , put a Period to . And let us withall generously maintain the concernments of our common Mother , whose breast , as it ought , so it ever shall even to the end of all ages , be ever full , as well of the most pure milk , and most power●ul wine , of the celestial and divine truths of JESUS CHRIST , the Master , Doctor , and perpetual dictator of his Church , as of the precious treasure and inestimable riches of his Graces , which he sheds into all souls , but especially the souls of the Faithful , in the quality of Saviour , deliverer , and universal Redeemer . Sir , be pleased to af●ord me your prayers to him , that I may not be so unhappy as to resist his Grace , or deprive my self of it by my unthankfulness towards him , and the abuse of my Liberty . I am . &c. A Petition of the Curez of Rouen to Monsieur the Official , presented the 26. of October , 1656. To Monsieur , the Official of Rouen , or to Monsieur his Vice-gerent . The humble Pe●ition of Master Peter Chrestien Curé of St. Patrick's , Mr. William le Cler● , Curé of St. Andrew's ; Mr. John de Sahurs , Curé of St Peter's du Chastel ; and Mr. Stephen de Fieux , Curé of St. Laurence ; on the behalf of themselves and their Brethren the Curez of Rouen . Shewing , THat within some few dayes past the Jesuits of the Colledge that is within the said City , and particularly Father Brisacier , F. Berard , and F. de la Bri●re , have dispersed up and down to diverse persons , a scandalous Libel to the great disparagem●nt of the Petitioners , intituled , The answer of a divine to the Propositions ●xtrac●ed out of the LETTERS of the IANSENISTS , by a certain Curez of Rouen ; which answer hath been presented to the right Reverend the Bishops of the Assembly General of the Clergy . That the said Libel is fraught with lies , ●alse reports , impostures , and bitter calumnies very much to the disparagement of your Petitioners . For the Author does therein lay it to their charge that they are the first kindlers of that fire which now begins to break forth in the house of God , and that they are the cruel persecutors of those who endeavour to quench it . That he further reproaches them , that though it is their duty to be tender and watchful over the Church , yet they shut their eyes so as not to see the danger that shee is in a manner fallen into , and that they are so far from making any opposition against her enemies , that they quarrel with her children . He sayes that they insist upon the advantages which Hereticks pretend to have against her , and though he seems unwilling to lay an imputation of Heresie equally on all , yet would he have them discover strange symptomes thereof in that action of theirs . He charges them with a reproachful easiness of nature , such as inclines them to give credit to and countenance calumny . He sayes that the unjustice of their prosecution tends in effect to the prejudice of Faith , and the reestablishment of IANSENISME . He blames them for traducing Monsieur du Val , as a criminel , not knowing what they do . He sayes that these Curez , ( meaning the Petitioners ) combine together in a design to sacrifice the Masters of both ancient and modern Divinity , to the passion of the Iansenists , and to offer them up as publick victims to Heresie . He sayes that they prosecute a charge against all Catholick Universities , and all orthodox Doctors on the behalf of Iansenisme . He says that the voice of the Pastors of Rouen is no more then the Eccho of those mali●ious Letters that are written at Port-Royal , and sold at charen●on ; that the enterprize which the Curez of Rouen are engaged in , is frivolous , as to the design , and unworthy the prosecution of a prudent man. To be short , his writing is filled up with diverse other expressions of the same nature , which are all most untrue , and tend very much to the discredit of the Petitioners ; and he grounds all his injuries and all his reproaches on a matter of fact absolutely supposed ; that is to say , that the Petitioners have put in an information against those whom this writer makes it so much his business to vindicate ( whom he sufficiently discovers to be no other then the Iesuits ) and have impeached them at the tribunal of our Lords of the Assembly of the Clergy , of having corrupted the whole doctrin of Morality ; supposing withal , but untruly , that the petitioners had presented to that honourable Assembly , an injurious catalogue of the propositions that concern Moral doctrin . Which is a falsity and palpable imposture , since it is evident , that the petitioners neither were sent , nor did send to the Assembly , that they have not impeached any one , that they never presented any catalogue or any propositions . But the truth , as to the matter of fact , is this , that the Petitioners desirous to be fully satisfied whether the doctrines that were contrary to the holiness and purity of Christian Morality , which so many learned and able persons have so long since quarrelled with these Casuis●s for , were really to be found in the books of those Authors , some of them , appointed by consent of their Assembly , had accordingly undertaken the examination thereof : and having found in diverse books of those writers , the greatest part of the propositions laid to their charge , they drew a faithful extract thereof , and having reported the whole business in a●nother assembly , they unanimously resolved to have a petition presented to the Arch bishop , to demand of him the condemnation thereof . That this being accordingly put in execution , the Arch-bishop had sent up the said petition , with the extracts thereunto annexed , to the Lords of the assembly held at Paris , as being an affair of general concernment , and such as the whole church was interes●ed in . And having to that purpose sent up Monsieur Gaulde , his Grand Vicar to make a report of the whole , with a Letter from himself , powerful and worthy his zeal , the said assembly took cognizance thereof , and immediately appointed certain Commissioners to examine the business , to the end , that upon the return of their report , they might proceed to judgement . That the business came to this head as to matter of fact , is a thing so well known that the Author of the said Libel could not be ignorant thereof . Whence it may be easily inferred that when he attributes to the petitioners , what hath been done only by the means of the Arch-Bishop , his main design was , to fasten all the injuries and invectives of his defamatory pamphle● upon the said Praelate . For it being a thing out of all dispute , that neither the Curez of Rouen , nor yet those of Paris presented to the ●ssembly any propositions concerning Morality , and that there was not any thing of that kinde brought thither , but by the means of our Arch-Bishop , yet does not this detractor think it much openly to direct his calumnies against him under the name of the Curez of Rouen ; affirming that the Hereticks , whom he makes the Authors of the propositions , daring not to appear themselves for fear of being dismissed with reproach , yet there hath not wanted some that durst present in so honourable an assembly , what should rather have been cast into the fire . And it is this bitter re●lection of the Libeller which the Petitioners are most troubled at , as conceiving themselves less wounded in the disparagement they receive in their own reputation , then in the injury done their Head , whom the respect due to his eminent dignity should have secured from all the assaults of calumny , and that especially in an occurrence , wherein he hath been honoured with the elogies of our Lords the Prelates and the most cons●derable persons in the State , who have highly celebrated his prudence in the management of this whole affair . Now though the said Libel be levelled against the ●aid Arch-bishop after so audacio●s a manner , yet hath not that consideration ●ny way hindred the Iesuit● ( who in all probability are the Authors thereof ) from being the dispersers of it , and bringing it into diverse houses of Quality in this City ; nay so far , that F. dela Briere hath distributed of them even in the palace of the Arch-bishop , to diverse Eccle●●asticks of his Councell . These things being t●ken into considera●ion , as also that the said Pamphlet is derogatory to the honour of our said Lord the Arch-bishop , that it is fraught with malicious calumnies against the Petitioners , and falsely supposes that there are in this Dioce●●e , and within this Citty such perni●ious hereticks as have sold their Soules to impiety , and heighten the flames of a new heresie , whereof the Author charges the Petitioners with a design of promoting and countenancing the re●stablishment , as it is alledged in the said Libell hereunto annexed ; It is humbly prayed , That you would b● pleased to order the said Fathers Bri●acier , Berard , and dela Briere to appear● before you in person , that they may discover and declare from whom they had that defamatory Libell which they have distributed to diverse persons , as the Petitioners are able to prove and make appear , in case it be denyed . And that if it fall out , that the said Iesuits will no● appear and discover the Author of the said Libell , that it be taken for granted that they caused it to be writ and Printed ; and as such , and distributers of th● same , that they be condemned to make reparation in point of honour to the Petitioners , as notorious detractors , impos●ors , and disturbers of the publick peace , and other penalties , which the Petitioners referre to the zeale and prudence of ●he Proctor generall of the Arch-bishoprick to demand against them according to the evidence that be brought him ; and to that end it is desired that he may be appointed to carry on the bu●●ness joyntly with us . And it is further prayed that a prohibition may be issued out that they may not for the future publish or distribute any such Libel● upon p●in of excommunication ●pso facto , and other canonicall punishments specifyed in the holy decrees , against● the Author● of s●●ndalous Libels , and that th● Sentence which shall be passed hereupon be read and publist●d in the severall Churches , ●nd other places where it shall be thought fit , that the people may be undece●v●d , as to the calumnies , injuries , and defamatory impostures whereby the said Iesuits would blast the reputation of the Petitioners in the said Libell , And you will do Iustice. And signed by the said Chr●sti●n , le Cler● , de Iaehurs , de Fi●ux ; & le Vigner Proctor , with their severall Subscriptions . A REMONSTRANCE Of the Reverend The Curez of PARIS to their Lords of the Assembly Generall of the CLERGY , When they presented to them a continuation of the Extract of diverse pernicious Propositions advanc'd by the late Casuists . MAY IT PLEASE YOVR HONOVRS , THe favourable reception we have found in your honourable Assembly seems not to us a lesse remarkable discovery of your Goodnesse towards us , then of your zeal for the undefilednesse of Ch●istian Morality . We have inferred ●rom it , to our more then ordinary comfort , that all the artifices which some have made use of to bring an odium upon us , have not prov'd so effectuall as to surprise you , and to make you in the least measure unsatisfied of our inviolable submission to Episcopall Authority . And certainly it must needs be a strange thing , that those who make it their main businesse to render it as despicable as they can , and have so often given you occasion to oppose their Attempts against the Hierarchie , should be guilty of an imagination that they could raise jealous●es in you of those , who think it a glory to them , that they have not any priviledges whereby they might be exempted from the dependance they have on their Prelates . For your Honours may be pleas'd to consider , that they could not upon any occasion betray a more groundlesse pretence of their detraction , since that , ever since the first breaking forth of this business to the present , we have not done any thing but what discovers the respect we have for your sacred dignity . The Reverend Clergy of Rouen who first set this businesse on foot , and made the first complaints about it , brought it before their Arch-bishop ; all the end that we had in countenancing and furthering what they did , was onely to make a joynt addresse to your Assembly ; and when we sollicited the Curez of the other Diocesses to joyn also with us , , we were very far from thinking it should be done wi●h any derogation from their Bishops . Your honours will , we hope , have that opinion of us , that we are not to learn the obligations that ly upon us , or the limits of our duty . We thought it a breach thereof to continue any longer silent , when we see the Church over-grown with a poysonous Morality , more corrupt then that of Pagans themselves ; nor are we ignorant on the other side , that we are excusable in the sight of God , by discovering the horrour we conceive thereat in our endeavours to raise an impression of it in all the souls committed to our charge , and in addressing our selves to the Princes of the Church , to represent unto them the pernicious consequences thereof . It lyes upon your honours to prevent the ●urther progresse thereof by a legall and authentick condemnation , since it is to your Authority that God hath particularly committed the discernment of sound and corrupt doctrine , and the care of being guides to the people of God , by rules that are wholly divine , according to the word of the grea● Pope , Innocent I. to a certain Arch-bishop of France ; Disciplin● deific● populum ●rudi●● deb●mus . And that which is added by the same Pope , in the place before mentioned● viz● that it is to be feared , that the silence of the Bishop● be not taken for their consent to the dissolution of Morality , Ne ●ilentio nostro exist●●●●mur his pr●b●●e cons●nsum , dicente Domino , Videbas ●urem , u● cu●re●●● cum ●o , is , at this time , more considerable then even . For the extravagance of these writers is come to tha● height , that making their advantages of the lenity of the Church in poin● of toleration , they presu●e to affirm it openly , that she co●ntenance● their irr●g●l●rities , because she suffers them . This is no more then what hath already been made appear t● your honours out of F. Baun● a Jesuite , and what may be seen yet further in another of the same Society , whose name is Mascarennas , who being equally d●●●●ou● in F. Ba●ny to establish this extravag●nt p●opositio● , Th●t it is sufficient , so as to fulfill the precep● of hearing Masse , if a man heare●●wo halves at the same 〈◊〉 from severall Priests , imagines it excellently well maintain'd by this erroneous and dangerous principle , That the Church , without any opposition , suffering that opinion should be published , is an argument that she● approues i● . Thi● Maxime which carries within it , wi●hout exception , all the E●rour● which th●se C●suis●● have publish'd , must need● oblige your honour● to find out some speedy remedy against evils that grow daily mor● and more predominant● and which those that introduce them end●avour to establish by principes that make them incapable of any remedy . For their temerity i● come to that p●t●● , ●s to pretend that th● Author●ty of the Bishops cannot give them ●ny check . They have made no difficulty to maintain , ( 〈◊〉 you may perceive by the Extract● which we now present you with of a new d●●●●e● ) That th● Bishop● cannot prohibit th● Books of the Casuists , such as are those of Diana ; ( one of the most extravagant that ever were ) otherwise then as Marchandises , or , at the worst , but as prejudiciall by accident , and not condemn them as evill in themselves : and that , when four or five of these Authours agree in the same opinion , it is so far probable and safe in point of conscience , that unlesse the Church mukes the contrary thereto an Article of Faith , it can no more cease so b● such , then foure can cease to be foure . Thus is it , may it please your honours , that these writers do at the same time invest simple private men with a pernicious power to overturn at their pleasure all Chris●ian Morality , and would devest the Successors of the Apostles of the right which IESUS CHRIST hath endu'd them with , to prevent the extravagances of man's wit from corrupting the truth of his Gospel . But this also considered must needs engage you the more to make them feel the weight of that Authority , which they would deprive you of and receive , to the advantage of the whole Church , the examples of your Predecessors and your own . It is not unknown to your honours , how that in the beginning of the Ninth age , the Church of France did by the severity of her Canons , put a stop to a licentiousnesse much less considerable then that which is now so prevalent . There started up of a sudden a many triviall writers , who put out a sort of books called Penitentials , to regulate , as they thought fit , the penance to be inflicted on Penitents , according to the diversity of sins . But having by that erroneous indulgence deviated very much from the regulations specified in the Canons , the Bishops of France assembled in the II. Councell of Cha●lons upon S●one , and in the VI. of Parls , ordered , That all Priests should forbear making ●ny account of those Penitentiall Book● , as also that they should be absolutely abolished , nay burnt , to the end they might not prove an occasion to deceive the Pri●sts that read them , and consequently the people . Whereas there are many Priests , sayes the Councell of Paris , Can. 32. who either out of negligence or ignorance inflict penances on those that confesse their sinnes , otherwise then it is provided by the Canonicall Constitutions , making use , to that purpose , of certain writings which they call Penitentialls , contrary to the holy Canons , and by that means cure not the wounds made by sinne , but cherish and continue sinners therein by an over-indulgent dressing thereof , drawing upon themselves that malediction of the Prophet ; Woe unto those that sowe pillowes to all Elbowes , and make cushions for the heads of men to seduce them ; we have ordered , by a generall consent , that every Bishop shall within his Diocesse cause strict search to be made after those erroneous writings , and having found them , shall cause them to be burnt , to the end , that such priests as are ignorant may not any longer make use thereof to the de●●●uction of souls . Now we humbly intrea● your honours to consider what comparison there is between the excesses against which these holy Bishops your Predecessors have acted with so much zeale , and those whereof we now humbly begge the suppression ? It was not layd to the charge of those composers of Penitentiall Directions , that they had excus'd or authoris'd crimes , but only , that they had taught the Priests to inflict pen●nces lesse severe then those that were prescribed by the Canons . Nay even as to that point , how much more reserv'd were they then those of this age ? For the greatest licentiousnesse they are tax'd with is that which is condemned by the same Councell in the 34. Canon , viz. that they had impos'd on a detestable crime a penance of lesse continuance then 25. years , which was the time prescribed by the Councell of Ancyra , whereas these now reigning think it not enough to take away all the punishments impos'd by the late Popes on the same crime , but are so presumptuous as to maintain , th●t those Confessors that are carefull to promote the spirituall good of mens souls ought to send the Laicks to the holy Communion , and the Priests of the Alta● the very day , that they had committed those abominations , worthy of all the fires of Heaven , Earth , and Hel. Thus have we discover'd to your Honours the proceedings of those exemplary men that have preceded you in the government of the Gallicane Church . They have not given way , as they say themselves , that the faithfull should be abus'd by vain hopes , and the deceitfull promises , which they might flatter themselves with out of corrupt Books . And it must needs be by following so wholesome an example , that you have already broken the ice and put a stop to this torrent of licentiousnesse and errours , by condemning the books of the s●id Father Bauny , who published them in France , as containing Propositions inclining men to Liber●inisme and the corruption of good manners , and doing violence to the Naturall right , and the Law of Nations , excusing Blasphemies , Vsuries , Simonies , and diverse other the most ●normous sinnes , as if they were light peccadillo'● . But the inju●ious contempt wherewith your censure hath been received by some , who maintain that Authour , even since your condemnation of him , as being not guilty of any irregularity in point of Morality , and cause his books to be reprinted without the least correction or alteration , is enough to convince you , that since the mischief still continues , and growes more and more predominant by time , there is a necessity the same remedies should be continued , and that others should be apply'd that are more effectuall . The eyes of the whole Church are upo● your honors in this affair ; her honour is but too much concern'd in it , she cannot any longer bea● either with the reproaches of hereticks her enemies , who endeavour her disparagement by attributing to her these pernicious maximes , or the temerity of some of her own children , who conspire with the others to fasten the same scandall on her . For it is not the greatest scandall that even happened to the Church of IESUS CHRIST , that , while Hereticks are so presumptuous as to impu●e to the whole body of Ca●holicks the licentiousnesses of some particul●r persons , there should be , at the same time , whole So●ietie● that acknowledge them , that justifie their accusation , that would have the stranges● extravagances accounted Romane Tradit●on● , and are grown to that height of● presumption as to pretend that ●●n cannot quarr●l at these irreg●larities , without being of the number of the Calvenists , or at least countenancing them ? Will not the Church disclaim these temeratio●s wretches ? will she not make a publick discovery of the horrour she conceive● thereat ? Shall it ever be said , that for a man to be a Catholick , he must approve domes●i●k infidelities and usuries with Father Ba●●y , Simony , with V●lentia , the lawfulnesse of Murther to avoid on box o' th' ●are , with Lessius , Assas●inations for calumnies with Father Amicus , impostures and false accusations , with Caramuell ? Shall it ●e said , that a man must entertain all the pernicious or extravagant decis●ons of Escobar for mysteries revealed by● IESUS CHRIST , and that he cannot make any complaint against them , but he must be immediately treated as an Heretick ? This is the affront that some would have put upon the reverend , th● Curez of Ro●en , by a virulent Pamphlett , under the form of a Petition presented to your Assembly , and yet hath not any name to it ( which is a kind of proceeding never heard of before ) because , as it should seem● the Authors of that scandalous piece would gladly have play'd the wolves with those that hit them in the teeth with their Morality , and tear them in pieces , but d●rst not discover themselves , so to avoid the punishment they might deserve for their in●olence . In that piece your honours may discover some tr●cks of that confidence● whereby they vindicate their most dangerous maximes , They think it not enough to maintain them as tolerable , no , they would have them receiv'd as articles of Faith , which a man cannot deny without falling into Lutheranism . This is the account they get in that Pamphlett , of what is taught by Father Bau●y , That to make an action impu●able as Sinne , it is necessary it should proceed from a man that s●es , that knowes , that considers what there is of good or evil therein , and that before this sight and reflection of the mind , it is neither good nor bad . Thir proposition , which palpably excuses an infinite number of Sinnes , and which , as such , was condemn'd by the Colledge of Sorbonne in its Censure of the first of Iuly 1641. in th●se words , falsa , viamque aperit ad excusandas excusationes in peccatis , is grown up of a sudden , if we believe the partisans of that ●asuist , a point of the doctrine of the Church , taught by S. Thomas with all Catholicks , and oppos'd onely by Lutherans and ●alvinists . These are their own expressions but full of falsity and imposture . For where hath S. Thomas ever taught that doctrine , he , who maintains every where , that a man's ignorance of those things which he ought to have known excuses him not from sinne ; 1.2 . q. 77. a. 2. and 3. and qu. 78. a. 1. and that men commit an infinite number of crimes without having any other sight thereof then that , of complying with their passions , and without making any reflection whether what they do be good or evil in the sight of God. 1.2 . q. 77. a. 2. And how dare they affirm , that all Catholick● are of the same opinion , when their own Casuists , who are the most guilty of dissolution of all Catholicks , and the most inclin'd to embrace those opinions that flatter the humours o● men , are not all of that judgement ? For Escobar makes it a point of his problematicall Theologie , Lib. 1. probl . 17. and cites those Divines even of his own Society who hold the contrary● to that opinion of F● Bauny , condemn'd by the Colledge of Sorbonne , which yet they now dare impose upon the whole Church . This your honours may be pleas'd to look on as a remarkable example of the originall and progresse of their PROBABILITIES . They are litter'd at first imperfectly with some doubt ; then are they lick'd into the degree of probable and safe in point of conscience ; and thence , by the advantage of confidence , that loses nothing by continuance , they are reduc'd to the predicament of certain Truths , and they that oppose them chargeable ●ith Heresie , even after they ●ad been censur'd by whole Vniversities . Nor indeed do they much dissemble the Novelty of their opinions , or their first productions . They very sincerely acknowledge that they are ordinarily ha●ch'd by the temerity o● some particular person , who , under pre●ence of some probable reason that comes into his mind , presumes to oppose the common sentiment of all other Divines , and formes out of his own a probable opinion , which Time afterwards ripens and confirms . This is the acknowledgement of Escobar , in these words , T●m . 1. in Prael . cap. 4. Though many persons have treat●d of a matter with great care , and happen to b● all of the same opinion after they had well considered the reasons thereof , yet is it my judgement that a learned man may neverthelesse , with some probability , be of a contrary opinion , if ●e sees there is any reason that is very pr●gnant for his sentiment , and finds that the others have not sufficiently clear'd up the businesse . For thus were probable opinions first introduc'd into the Schooles● HOC ENIM MODO PROBABILES OPINIONES FUERE IN SCHOLAS INTRODUCTAE● And to be short ( adds he a little lower ) all these opinions , when th●y come first into the world , owe their production to ONE SINGLE AUTHOR . Whereupon , another Doctor agrees with him , because that opinion , though newly aduanc'd seems probable to him . CERTE quaelibe● opinio DUM SUSCITATUR , AB UNO Q●TUM HABET AUTHORE . Postea alius . alii consentiens ideo assensum praes●i●it , quia RECENS ADINVENTA opinio sibi visa est probabilis . Nay , this is not alwayes necessary . There are some probable opinions that proceed from no other dam then blind chance . Be it supposed that a Doctor , without so much as minding what he did hath broached some new and strange imag●nation , which he himself thought not probable ; There needs no more to give another doctor occasion to make a new discovery in the Country of Probability . And this is no more then is ingenuously confessed by the same Escobar , in these terms : I do only conclude an opinion to be probable when he that first found it ou● , judges it to be probable , and confirms it with a probable reason . But even when a doctrine , advanced by a doctor , is approved neither by himself , nor any other as true ( ETSI DOCTRINA ADDUCTA A DOCTORE , NEC A SE , NECAB ●LIO VERA ESSE AFFIRMETUR ) but is only proposed as an argument to which an answer is required , or casually brought in to explicate some other , or haply by way of instance , I never●heless bring it into the qualification of probable opinion● , when I find it maintainable by a rational reason , SI RATIONABILI RATIONE INNITI VIDEO . And yet your Honours may be pleased to take notice , that these fantastick conceits , which they themselves acknowledge to be new , and newly introduced into the Schools , which they confess to be the aerial issue of their own spirits , the most corrupt of all Masters , according to that remarkable expression of Saint Hierome ; non quod à me ipso oidici , hoc est à presumptione , p●ssimo praec●ptore ; these imaginations , unknown , according to their own acknowledgement , to all antiquity , are nevertheless to be thought certain and infallible paths to lead men to heaven . For it being their main design only to flatter men , and to bring them to their lure , they saw well enough , that it would amount to nothing to invent probable remissions of duty , if those that followed them drew no other advantage thence , then that they were probably faved and probably damned . They have therefore thought themselves obliged to get higher , and by a Mystery unknowne to all Divinity and Reason make an allyance between probable sinning , and the certainty of not sinning● Be pleased then to consider the strange ratiocination of all these late writers . If I kill anothe● for a bo● on the care , it is probable that I shall not sinne , according to Lessius , Filliucius , Bald●llus : it is also probable that I shall sinne , according to all the Ancients ; it is therefore certaine that I shall not sinne , by the principle of Probability . Whence it may be further inferred , that when ever they affirme it to be doubtfull whether an action be a sinne , and contrary to the Law of God , they with the same breath maintaine , that it is not doubtfull , but undeniable , that if a man does it , he commies not any ●inne in the sight of God. 'T is upon this new kind of Logick , of concluding a certainty from an uncertainty , that they have laid the foundation of all Christian Morality , taking this alwayes as an undenyable principle , That all the contrary opinions of the Casuists are equally saf● . OMNES OPINIONES PROBABILES SUNT AEQUE TUTAE . Not but that they are very sensible , that , of two contrary opinions upon the same point of Morality , it is necessary that one be true , and the other false ; that one be consonant to the law of God● and the other contrary thereto ; but they neverthelesse stand upon it , that being both probable ; because there are Cas●ists that hold as well one as the other , the conscience d●●ives equall sec●rity from both ; that the judgement● of men , even when they are deceaved and pervert the divine Law , puts us out of all danger as to what we might expect ●rom the Law of God ; and lastly , that we may make as great advantages , in our journey towards heaven , of a probable falsity , as of the most certaine Truth ; UT QUAMCUNQUE , as Escobar affirmes , VIARU● PRIMO DIVERSARUM INIERINT HOMINES , RECTA TENDANT AD SUPEROS . What then must we think will become of that terrible saying of the wise man , which he hath repeated in two severall places , a● it were to make a greater impression thereof in our mind● , There is a way , that seemeth straight unto man , and yet is that which leadeth unto hell ; I● there needs no more then that a way seeme str●ight to some Casuist to lead us in a direct line to heaven , even when it is not streight in the ●ight of God ? And what account will there be had of these words of JESUS CHRIST , If the blind lead the blind , both fall into the ditch , if two C●suists , whereof the one is blind the other illuminated , because the one maintaines that which is true , the other that which is false , are as infallible guides one as another ? We might have produced to your honours a whole bloud of Fathers , whose judgements are absolutely opposite to this so dangrous imagination of these Casuists ; but we have thought it enough to weigh them by the doctrine onely of S. Thomas ● who establishes a quite contrary maxime , which he makes use of as a certaine principle whereby to resolve other questions . For whereas there were in his time different opinions concerning this point● viz 〈◊〉 whether it were lawfull for a man to have a plurality of prehendaries , as he himself acknowledges quod l. 〈…〉 ●●●●niuotur Theologi Theologis , & I●rist 〈◊〉 I●risti● contraria sen●ire . He therefore puts 〈◊〉 to the question in his Quod. l. 8. ar● . 13. Whether this contrariety of opinions were a sufficient ground for a man to forbeare the having of more then one , be●ause he could not do it without running himselfe into some danger of sinning . Now according to this new mystery of Probability , there was not the least occasion to make any such question it being evident , that a man might with safety of conscience follow whether he thought good of the two opinions so authorised , and that there were not the least danger of shining in either the one or the other . But the Divinity of that Saint is far different from this latter , and men were haply in his time ignorant of this so commodiou●●n invention of complying with all the world● A m●n , saith he , becomes guilty of ●inne , tw● manner of waies● one by acting ag●●nst the Law of God , the other by acting against hi● own Conscienc● ● NOW THAT WHICH is DONE AGAINST THE LAW OF GOD is ALWAIES EUILL , and is not to be ●xcused though it be according to a man's Conscience . When there●●re therfore two con●rary opinions of the same thing , is mu●t necessarily b● , that one is true and the other false● and consequently , either the opinion of those Doctors tha● maintain● i● to be ●●lawfull to have severall prebends , it true , and if it be so , he WHO ACTS CONTRARY TO THAT TRUE OPINION , AND CONSEQUENTLY CONTRARY TO THE LAW OF GOD● IS NOT TO BE EXEMPTED FROM SINNE , THOUGH HE DO NOT THEREIN ACT AGAINST HIS CONSCIENCE● But if that opinion be false , and tha● it were lawfull according to the 〈◊〉 of God to have a plurality of Pr●bends , he that should be perswaded of it , should not sinne &c. Now we are to represent to your honours that this erroneous confidenc● in th● opinions of men , though contrary to t●uth , which i● so formally condemned by S● . Thoma● , after the Fathers , and according to the Scripture , is now become the maine hindge upon which they pretend that all cases of Conscience ought to be turned about . These late writers treat as ignorant all those that are not of their opinions ; ●GNORANTIAE INVIDENTI CONDOLEAS , sayes Caram●●l , upon that occasion ; ●ay they are so far from any feare of the dreadfull consequences of this irrecla●meable liberty they take to reduce all things to the predicament of Probabilities ● that they ●onceive it to be an extraordinary service done the Church , to multiply them as much as they can . They out-vy one the other who shall invent most , and the greate●t panegyricks they make one the other , is grounded upon their introduction into the world of the greatest number of new probabilities . I have a reverence ( s●ies Caramuel ) for the ingenu●●y of the learned Diana : He must needs be an envious person who does not acknowledge , that by his i●dustry many opinions are grown probable , which were not such before him , and consequently that those who follow them sinne not , though they had sinned before . 'T is by the meanes of this infinite multitude o● different probable opinions , whereof some are true● others false , that they so presumpt●o●sly give out themselves , that they have found severall wayes to go to heaven , such as extreamly facilitate the salvation of mankind ; for that if there were no other then the path of Truth , which is upon every point , the same and indivisible , men would find it too great a difficul●y to travell in it , and one would be forced to jostle the other out of his way . We cannot without horrour & shame entertaine your honours with these extravagan●es ; but they are such only in their own principle , since they are but too too formally inferred from it . For if it be true that the Authority of these Casuists can make opinions probable , and that it must be supposed that all probable opinions may safely be followed , as to matter of conscience , though they permit a man to do that which is evill in it selfe , and con●rary to the eternall tr●th , they have very much reason to conclude thence that the whole Church is extremely obliged to them , for that they have made Salvation a thing so easy for her children to attaine to , by the multitude of probable opinions , which they make it so much their boast that they have lately found out . But do they not with all give us just ground to complaine with the learned and pious Guigues , Generall of the Carthusians ; O Apostol●rum tempora infelicissima ! O viros illos ignorantiae tenebris involutos , A omni miser●tione dignissimos ● qui●ut a●● vitam pertingeren● , propter verba labioru● Dei , ●am d●r●● vi●● custodieban● , & hac nostra compendia nesciebant , O how unhappy were the Apostles in their times ! O how did those that lived then grope in deplorable darknesse ! How were they to be ●emoan●d that they were not acquainted with any other way to go to heaven then those rough and austere ones which were chalked th●m by the word of God● and were ignorant of all these shifts and compendious methods of Probable opinions , never found out till this age of ours . We doubt not but your honours are sufficiently satisfyed of the strangenesse o● this doctrine in it selfe , and to what dre●dfull extravaga●ces it may open a gap and give encouragement . All errour● in matter of Morality are very dangerous , because they corrupt the Judgement , which discernes between good and evill● and is the originall of all actions . But this principle of Probability is much more dangerous , in so much that it may be called the generall poison of those en●e●●med sources , which communicates to them a particular infection far gr●ater then that which they have of thems●lves . For instance , it must certainly be a d●mnable extravagance of opinion , to maintaine , ●s F. Amicus and Caramuel● do , that men that hav● devoted their selve● to a Religious kind of life ( and there●ore with much mo●● reason those that are of the world ) may kill those that intend to calumni●te them : But the feare of damnation for following these ●asuists , might haply stop their hands who were inclin'd thereto , if at the same time it were not demonstrated according to the genera●l doctrine of probability , that , of two probable opin●ons , it is as s●se to follow one as the other , a●d consequ●ntly● that there is as litle danger of offending God by k●lling● as there is in no● killing . It were therefore but to little purpose for the Church to condemne the pa●ticular ●allyes of Licentiousnesse which these late C●suis●● are guilty of , if your honours do not also take away th●● roo● whence they all de●iv● life and growth . All the ●cknowledgement they will make of your Censure , shall be to confesse that your sentiment● are probable , but that they hinder no● but th●t their● are so too● Of thi● evasion of their● your honours h●v● dayly experi●nce in their attempts against the Hierarchy . ●or whe● t●ey would maintain● , for ins●●●ce , that the Regulars of any Religiou● Orde● , ●ay wit●● sa●e conscience m●ke use of those pr●●iledges wh●●● 〈◊〉 expressely ●evo●●ed by the Councell of Tr●n● ; ●ha● having presented themselves before you , though you had refused to approve them , they have neverthel●●●● , ●● defiance o● your Authority , a power to heare Confess●on● ; and lastly● that having been once ●pprov'd , they cannot be a●ter●●●ds revoked , upon what do they ground all these so illegall pretentions● 〈…〉 Sanch●● , one Rodrig●●● ● one Villalobos , one Portellus , one Diana , and others of the same mo●t●ll , which are much more then needs to make an opinion probable . And if you should oppose your Decrees to the t●merity of these Casuis●● , all the advantage you shall make of it will be , that you shall also make your opinion probable● your honours shall be cited a● Maintainers of the negative , and Escobar shall discourse thus upon the whole : Regulares POSSUNT , ET NON POSSUNT , in foro cons●ientia , sui● vti privilegis● quost sun● expresse p●r Triden●inum revocata● Lib. 6● Probl. 16● p. 192. SUFFICIT ET NON SUFFICIT pe●ere ●pprobationem , u● Regularis , si injust● ei deneg●tur● , ●ens●a●ur jure approbatus , Lib. 7. Probl. 30. p● 269. That is to say , in a word , some hold the affirmative , others the Negative , you may believe● and you may do what you thinke good your selfe . Nor is it any more difficulty for your honours to imagine what confusion , and what dist●rbance● this principle of Probability may oc●asion in the s●ate ● and what a bane it may prove to civill Society● whe● it shall be joined with their other maxi●e●● P●● the ●ases that Judges have any inclination● to ●avour their Friends , or to be revenged of their enemies , what encouragement will they not find to pervert all justice , with safety of conscience , in this maxime of Escobar and foure other Casui●ts ; namely , That they are not obliged to follow the more probable opinion● but that they may give sentence for him , who seeme to have lesse right of his side● and whose 〈◊〉 is made good by lesse probable reasone ? In like man●e● if the people fall into an humour of Rebellion , what pretences may they not find to colour their defection , in that other maxime of the same Author , viz ; That they may without any cause sh●wne , choose whether they will submit or no , 〈◊〉 to ●he ordinances of their ●rinces , though after a legall publication thereof ; If they have no mind to pay● Taxes shall they ever be to seek for a lawfull excuse to be exempted ; since that to effect it , there needs no more , according to these Casuists , then a litle probability , even though they cannot deny but that their Prince hath as much if not more reason to impose a Contribution upon them , then they have to deny the payment thereof ? But we shall no● trouble your honours with any more as to that point . Wha● we have , and might say of it , we think two horrid to expresse . We have only said a word or too at the beginning of our Extract of Probability , which is enough to satis●y all those who have any affection for their Prince● a● God oblige● them to have , o● what consequence this doctrine is , and how likely it is to receive , ●n such emergencies● as cannot be fores●ene , but ought alwayes to be feared , the detestable maximes of a great number of these Ca●uists , contrary to the sa●ety of their persons , and the soveraigne power which they derive onely from God himselfe ? They may seeme to be supp●essed , bu● they will never be absolutely extinguished , while they flatter men with an assurance that they do not sinne when they follow these l●te Authors , and that even when what they teach , is , in effect , contrary● to the Law of God. These things well considered , who cannot 〈◊〉 admire the strange confidence of some persons , who would have the complaints we have put up to your honours against these seditious maximes , to be looked on no otherwise then as an attempt prejudiciall to ●he well fare of the state . But our comfort is , that those who make it their businesse with so much zeale to promote the security and agg●andization thereof , are but too well assured of our per●ect and inviolable fidelity thereto , ever to give any entertainment to those bad impressions which some would have raised in them of us . It is well knowne that in the Assembl●es where we are wont to meet , and which are authorised , not only by the custome and approbation of our Arch-Bishops but also by the Letters which it hath pleased his Majesty to send us to that purpose , there is not the least discourse had concerning the publick affaires ; no , our employment is about other things ; Our thoughts are taken up only with the concernments of our Parishes , and the spirituall good of the Soules committed to our charge , because that is the maine designe of our Functions . Nor is it any other interest then that of those Soules , so precious in the account of ●ESUS CHRIST , that obliges us to addresse our selves to your honours , to beseech you , by the exercise of your Authority , to prevent the further establishment of these strange corruptions , now so much in vogue , to the dishonour of C●tholicks , and the scandall of hereticks . The Censure you shall passe upon them must need● be of extraordinay advantage to the Church , ●●y even to those that are the m●intainers and publishers of them ; for if they acknowledge and submit to your Decrees , they will ret●rne into the way of T●●th , out of which they had so strangely wandred● and if they oppose them , as it is their ordinary course to do , it will be with this disadvantage to them , that they shall lose that erroneous beliefe whence they derive a power to deceive Sou●es , and which is , as well in regard of themselves as of others , of all misfortunes the most deplorable . How ere it happen , you will deliver your own soule● according to the ●ang●●ge of the Scrip●●re , and the sentence of publick condemnation which you shall passe upon these pernicious opinions , shall prove your vindication before the tribunall of JESUS CHRIST , who will require a strict account of the Pastors of his Church , for all the abuses , and all the disorders , which they shall not have endeavoured to suppresse . But for our parts , who are only called to the participation of a small glimpse of that power , whereof your honours shine in the meridi●n lustre , all that it lyes in our power to do , is , to let you know , how earnestly we disire and pray for the reestablishment of Christian Mortality in its purenesse and perfection , and by crying down these unhappy maximes among the people committed to our charge , preserve neverthelesse union and peace even with those that maintaine them , according to these excellent words of St. Augustine . Quisquis vel quod potest , arguendo corrigit , vel quod corrige●e non potest , salvo paci● v●nculo , excludit , vel quod , salvo pacis vinculo excludere , non potest , equitate improbat , ●●mitate supportat , hic ●st pacificus , et ab isto maledicto quod Scriptura dicit , V● his qui dicunt quod nequa● bonum est , & quod bonum est nequam , omninò liber , pro●s●s s●cur●s , penit●s ali●nus . Thus concluded and ordered in the Assembly of the Reverend the Curez of Paris , and presented to the hono●rable the A●sembly Generall of the Clergie . November , 24. 1656. and signed , ROUSS , Cure of St. Roch , Syndic . DU PUYS , Cure of the Sts Innocents Syndic . THE PRINCIPLES And CONSEQUENCES Of PROBABILITY , Explic●ted by CARAMUEL , one of the most eminent among the late Casuists , in a book of his printed in the year , 1652. intituled . THEOLOGIA FUNDAMENTALIS . THis extract comprehends the general principle of the new Morality , which is , the doctrin of Probability . The whole doctrin hath been taken out of one single Author , to the end , it might be the better perceived , that they are not loose and stragling Maximes that are not maintained but separately , and accordingly are not to be thought to have any correspondence . To that effect , have we made choice of one of the most eminent and most learned of these Casuist● , named CARAMVEL , a man yet living , and a person looked upon by the rest , as the ●orch of all the great Wits of this Age , ingeniorum facem , and one that is of such account among them , that they cannot be perswaded , that what the great Caramuel , as they call him , hath approved , should be condemned by any one . Nor is it on the other side to be doubted but that he is excellently well read in the doctrin of these late Authors , since he openly professes that he reads in a manner no books but theirs , and that he should think his time lost in reading the antient Fathers . This is no more then what he declares himself in these words p. 22. whence may be given a great guess of the genius of the man. Non ego multum temporis impendo , aut PERDO , in veterum ( Patrum ) libris legendis ; non quod contemnam illos , sed quòd omnia quae pulchrè cogitârunt , jam sint à junioribus summo studio et ingenio elimata . For the bett●r understanding therefore of the doctrin of Probability which is the Troja● horse wherein is contained all the learning of these Cas●ists , it is to be observed , that the question is not whether there are probable opinions in Morality ? That there are such , it is generally granted by all , though the number of them be infinitely less then what is imagined by those who make it their business to reduce the most infallible rules of manners into problematical questions , and can , without blushing , put out whole volums full of such decisions as these , never heard of before among divines ; Est , et non est ; licet , et non licet ; peccat , et non peccat ; tenetur , et non tenetur ; sufficit● et non sufficit , as if the School of Iesus Ch●ist were of a sudden degenerated into a School of Sceptick● and Pyrrhonians . But the deadly poison of this doctrin consists in the fatal conjunctions of these four Maximes , which derive their unhappy influences on all the rest . The first is , that , when there are different probable opinions upon any point , and that there are some who maintain a thing to be forbidden , others on the contrary hold it to be lawful , both these opinions are equally false in point of conscience . And though there is a necessity that one of the two should be false , and contrary to the law of God , yet may a man nevertheless finde the way to Heaven in either of the two , and may walk as securely in that which is ●●lse , or in that which is true ; ut quamcunque du●rum 〈…〉 diuers●r●m homines 〈…〉 ●e●dant ad sup●ros● as Escobar sayes , Theol. Mor. Tom. 1. in ●r●l . cap. 3. The second is , that a man is at liberty to make ch●ise of the less proba●le and less safe opinion , by quitting the more probable and more safe . That it is to say , that when a man is in some doubt , whether it be a sin or not , to commit such an action , and that the opinion whi●h maintains that it is a sin to commit it seems the more probable to him , insomuch , that all things considered , he is convinced that it is so , yet it is nevertheless lawful for him , with safety of consolence , to do that action , which he is satisfied is more probably a sin . The third is , that an opinion is then probable when it is confirmed either by a reason , or a considerable authority ; and that to make it such , there is no necessity these two conditio●s should me●t together , either of them being sufficient to do the business . The former kind of probability , they call probabilitatem● intrinsecam , the latter , probabili●atem extrinsecam . The fourth and last is , that , according to the gene●al consent of all Casuists , an opinion is then probable● and may ●e commonly followed without any fear , when it is maint●ined by four grave Authors , and that there are diverse who affirm , that the authority of one single Author is sufficient . 'T is in the rivetring and twisting together of these four Maximes that the doctrin of Probability consists . From the present Extract as well as from those which we brought in before , may easily be inferred the pernicious consequences thereof . But to put a gag in their mouths who are so ready to maintain it , we need only tell them , that as well the state , as Religion , is obliged to crush the Serpent , for that while there shall be any thing of life in it , it can never be prevented , but that the detestable maximes , such as reflect on the safety of soveraign Prince● and Authority , whi●h have be●n so o●●en condemned by the Parliaments , the Universities , and Clergy of France , will still con●inue probable and safe in point of conscience , and will be looked on ●y those that are instructed in that doctrine , as infallible w●yes to le●d men to Heaven ; especially since they have been taught and maintained● not only by one , nor by four , but by above twenty of the most eminent of these Casuists . To be short , that we may in few words give a preservative against this poison , which no man can conceive the least suspit●on of , wee shall lay down in this place , a remarkable passage out of St. Thomas , which clear● up the whole cont●oversie . St. THOMAS . Quodl . 8. Art. 13. Utrum , quando sunt diversae opiniones de aliquo facto , ille quisequitur minùus tutam , peccet ? Ut de pluralitate Praebendarum . REspondeo , dicendum , quod duobus modis aliquis ad peccatum obligatur : uno modo , faciendo contra legem , ut cum aliquis fornicatur ; alio modo , faciendo contra conscien●iam , etiamsi non sit contra legem : ut si conscientia dictat alicui , quod levare festucam de terra sit peccatu● mortale . Ex ●onscientia autem obligatur aliquis ad peccatum , sive habeat certam fidem de contrario e●us quod agit ; sive e●iam habeat opinionem cum aliquâ dubitatione . Illud autem quod agitur contra legem , semper est malum , nec excusatur per hoc quòd est secundum co●scientiam● et simili●er , quod est contr●● conscientiam , est malum , quamvis non sit contra legem . Quod autem nec contra conscientiam , nec contra legem est , non potest esse pecca●um . Dicendum est ergo , quod , quando du● sunt opiniones contrariae de ●odem , oportet esse alteram v●ram , et alteram falsam . Aut ergo ille , qui facit contra opinionem Magistrorum , utpote ha●endo plures praebendas , facit contra veram opinionem , et sic cum faciat contra legem Dei , non excusatur a peccato , quamvis non faciat contra conscientiam ; sic enim contra legem dei facit . Aut illa opinio non est vera , sed magis contraria quàm iste sequitur , ita quod verè licet habero plures praebendas , et tunc distinguendum est : quia aut talis habet conscientiam de contrari● , et sic iterum peccat , contra conscientiam faciens , quamvis non contra legem ; aut non habet conscientiam de contrario sed certitudinem ; sed tamen in quandam dubitationem inducitur contrarietate opinionum : et sic , si manente dubitatione plures praebendas habet , periculo se commit●i● ; et sic procul dubio peccat , utpote magis amans benefic●um temporale , quàm propriam salutem : aut ex contrari●s opinionibus , in nullam dubitationem adducitur ; et sic non committit se discrimini , nec peccat . St. THOMAS . Quodl . 8. Art. 13. Whether , when there are several opinions concerning the same matter of fact , he who follows the less safe , sin or not ? As for instance , concerning the plurality of Praebendries . I Answer , and say , that a man may be liable to sin● two manner of wayes ; one , when he does any thing against the law , as , for instance , when one commits fornication . The o●her , when he does a thing aga●nst his conscience ; as● if his conscience should tell him , that to take up a straw of the ground , were a morta● sin , and he should nevertheless do it . Now a man is subject to sin against his conscience , whether he be perswaded , that the opinion contrary to what he practiseth is the more safe , or do but make some doubt thereof . But whatsoever is done against the law is alwayes evil , nor is it any way alleviated or excused , by pretending that it is according to a mans conscience . And in like manner , what a man does against his conscience is evil , though it be not against the Law. But what is neither against conscience , nor the law , cannot be sin . It is therefo●e to be inferred , that , when there are two contrary opinions of the same matter of fact , it must necessarily ●e that one is true , and the other ●alse . He therefore that acts contrary to the opinions of the more learned , as for instance , hath a plurality of prebendries , does either act against the true opinion , and ●onsequently doing that which is against the law of God , is not free ●rom sin , though he do not any thing contra●y to his conscience ; for ●o he becomes ● transgressor of the law of God. O● th●t opinion is not true , but rather the contrary thereto , so as that it is ●ruly lawful ●or a man to ●ave a plurality of prebendries , and then we mu●t dis●ingu●sh . For , ●ither such a man is convinced in conscience of the contrary , and so falls into sin on the othe● side , as doi●g what is contrary to the dicta●es of his conscience● though not agains● the law ; or ●e is a●●ured in his own cons●i●nce that the contrary cannot be ●igh● , and yet is no● absolutely sa●isfied but inclines to some doubtfulness by reason of the contrariety of opinions ; and that being supposed , if , continuing in his dou●t●ulness , he hath a plurality of prebendries he puts himself into danger , and consequently does certainly sin , as one that rather mindes the prosecution of temporal advantages then his own sal●ation . Or● the contrarie●y of opinions raises nothing of doubtfulness in him ; and i● so , he neither runs himself into any da●ger , nor sin . A CATALOGUE OF THE PROPOSITIONS Contained in the continuation of the Extract of diverse corrupt propositions of the late Casuists ; collected by the Reverend the Curez of PARIS . And presented to the honourable the Assembly Generall of the Clergy of France , the 24. of November 1656. BEING The Summe of the PRINCIPLES and CONSEQVENCES of PROBABILITY explicated by Caramouel , one of the most eminent among the late Casuists , in a Book of his printed in the year 1652. Intit●led , THEOLOGIA FUNDAMENTALIS . I. THere are two kinds of Probability , one proceeding● from Reason , the other from Authority . That one without the other is sufficient to make an opinion probable . That all probable opinions are equally safe in themselves . That it may so happen that the most gentle may be the most safe ; And that it is lawfull for a man to follow the lesse probable . Caramuel Theol. Fundam . p. 132. II. That according to the generall consent of all Casuists , the authority of four Authors is sufficient to make an opinion probable ; and by a necessary consequence , one single Author is also sufficient . Caramuel Theol. Fundam . p. 137. III. There are three conditions necessary to be supposed ere a man can affirm an action to be unlawfull , and if there be but one of the three wanting , he may affirm it to be lawfull . Idem . ibid. p. 138. IV. That Bishops cannot prohibit the books of the Casuists ● otherwise then as marchandises , or as being accidentally prejudiciall , and that they cannot condemn them as pernicious . Idem , ibid. p. 89. V. That it is impossible a probable opinion should be condemn'd in it self , and that it is impossible also , that an opinion maintain'd by severall Doctours should not be probable . Ibid. p. 393. VI. That a probable opinion , that is to say , such as is maintained by the most eminent Casuists can never cease being probable and safe , if the contrary be not made an Article of faith by a new definition of the Church . And that a condemnation of a lower degree then that , cannot deprive it of its probability . Ibid. pag. 89. VII . That things being weigh'd and consider'd according to the doctrine of Probability , whatever some Casuists write to condemn certain unjustifiable opinions of the others , amounts to nothing ; for that does not any way hinder but that the opinions of those others remain as probable as ever● Ibid. p● 652. VIII . That , when there is as yet but one grave Author that hath purposely and out of design , treated of a case , his opinion is morally certain , and more then probable . An instance thereof taken from the doctrine of F. Amicus ● who gives Religious men a permission to kill those that should calumniate them . Caramuel Th●●l . F●ndam . p. 545. IX . That men ought not to confront the civill and Ecclesiasticall Lawes against the new opinions of the Casuists , for that these being of a much later date then the Lawes , it cannot be thought that their opinion● should be expresly condemned thereby . Ibid. pag. 549. X. That the inconveniences and dangerous consequences attendant on probable opinions● do not any way hinder but that they are still probable as ever . Ibid. XI . That Logick must be brought to a reformation , be●●use that which hath been hitherto taught is not sufficiently consistent with the doctrine of probability . Ibid. p. 550. XII . The use of the Doctrine of Probability in order to the authorization of the most mischievous decisions that may be . Ibid. p. 552. & p. 550. XIII . That the civill Magistrate , as , for instance , a Judge , cannot condemn those that have followed a probable opinion , such a one for example as hath killed another in the defence of his honour ; and that as concerning Excommunication the case is the same . Caramuel . Theol. Fundam . p. 202. Et in Commentario in Reg●l . S. Ben●dic●● . l. 1. ● . 65. XIV . That those that follow the most gentle , th●t is to say , the most licentious o● all the probable opinions , such as are those that are approved by Diana , o●ght to be called , not onely generous Souldiers , but also Virgins ; because those opinions do enable men to behave themselves , in all the precepts of the Church with such purity , that they do not commit hereby so much as ● ven●all sinne . Car●muel in epistola ad Ant. Dia●●● . pag. 24. XV. That with the assistance of probable opinions , a man do his duty as to what concerns the divine office , without so much as a veniall sinne , what distraction soever he may be guilty of in the performance thereof , nay and that voluntary too ; because a man hath no more to do in such a case , but to have a probable confidence that the Church obliges him not any further then to an externall recitation of it , and expects no● any internall attention thereto . Caramuel , the more to recommend ●he advantages of this invention , declares openly , speaking of himself , that he never so much as once in the year confes●'d himself guilty o● the least veniall sinne in saying over his Bre●la●y , nay , on the contrary , that he might safely swear , that he h●d not committed any , though he knew himself charge●ble with many distractions , and those voluntary . Caramuel . Theol. Fundam . p. 134. XVI . That of two probable opinions that are contrarie● , the same person may , as his humour leads him , one while make use of the one , and immedi●tely a●ter put the other in practise ; what inconvenience soever may h●ppen thereby to his neighbour , it matters not . Th●t this doctrine is true , what mischief soever may he the consequence thereof , nay though that by this change of opinion a man exempts himself from the observation of the commandments of the Church . The reason whereof● is , that those commandments are very ancient , and these compendious subtilties of a very late date ; and consequently , that the Church , having no● foreseen them , cannot be thought to have ●orbidd●n them . Ibid. p. 143. XVII . One example of th● precedent doctrin● produc'd by him , is , that a person having heard the clock strik● twelve , between Saturday night and Sunday morning● and thereupon eaten a good meals meat of Flesh , if , after he hath so eaten , it strike twelve again by some other clock● he may communicate the next day , as havin●●ot broken his fast at all . The reason whereof is , that these two clocks are to be look'd upon as two probable opinions , and consequently , that , according to the former , it was lawfull for a man to eat flesh , as being already Sunday morning , and that accordin● to the latter he might imagine himself not to have eaten on the Sunday , but onely on the Saterday . Ibid. p. 139. XVIII . A second example is this● that an Ecclesiastick taking ship , and having brought with him onely his Diurnal , ( according to the opinion of Sanchez , who affirms that a man performs his duty , as to the saying of the divine office , by saying onely what is in the Diurnall ) may , when he is upon the Se● , choose whether he will say any thing of his Office at all● by chan●in● his opinion , and following that of Sa●cius who saye● that a man does not perform his duty , if he say nothing but what is in the Diurnall , and consequently , he who hath only a Diurnall about him , is not oblig'd to any thing . Ibid. p. 138● & 13● . XIX . That it may be infer●'d from the doctrine of Probability , by a sound ●nd logicall consequence , that the Church can neither command nor prohibit any action that is done in secret , and consequently , that a man should not commit any sinne in eating flesh on Fridayes , so it be done secretly , or in not saying over his Breviary , provided no body knew not any thing of it , &c. That these consequences are improbable , and that neverthelesse they are dialectically drawn from the from the doctrine of Probable Opinions . So that this doctrine may produce in the Schooles a heresie not unlike that of the Independents in England . Caramuel , pag. 205. XX. Certain ridiculous consequences , though necessary , drawn by Caramuel from an opinion maintain'd by above eight Casuists , and consequently probable according to their Maximes . 1. Consequence , which Caramuel approves in the place hereafter mentioned as most probable , is this , that a man confessing his sinnes and thereupon receiving the communion at Easter satisfies the precept of the Church for two years , the precedent , and the subsequent . 2. Consequence , is , that if a man say Mattins and Lands but once , towards the evening , he may satisfie the precept of saying them for that day and the next . ibid. 3. Consequence , which he does not approve , but engages himself is rightly drawn from the same opinion , is , That 24. Monkes who should say at the same time every one a Lesson and an answer of Matins , would all acquit themselves of the obligation that lyes upon them concerning the Lessons and the Answers . ibid. p 225. 4. Consequence , is , that , when two persons say over their Breviaries at the same time , they may repeat each of them his verse at the same time , not troubling themselves about any thing of attention to what they do , because it is not any way necessary . 5. Consequence is , that it is sufficient to say onely once , whatever is to be repeated in severall parts of the Office , as the Pater noster , Deus in adjutorium ; &c. This opinion seems probable to him . 6. Consequence , is , that a man satisfies the obligation that lyes upon him to say the Rosary , by saying onely one Pater , and one Ave. XXI . An impious objection , grounded on the Doctrine of Probability , tending to prove , that a man may be saved in any sect or heresie , proposed by Caramuel , under the name of a Lutheran , without any answer brought by him thereto . pag. 472. THE CENSURE Of the books of CARAMOVEL , BY The late Archbishop of MAECHLIN● WHEREIN The toleration of the new Probable Opinions is particularly condemned . JAMES , by the prov●dence of God , and the Holy Apostolick See , Archbishop of Maechlin , to all those to whom these presents shall come , greeting in our Lord Jesus Christ. Upon information made unto us , that the Booksellers of our Diocesse sold and uttered certain Books of Divinity set forth by Iohn C●●a●ouel Lobkowits , Doctour in Divinity , contain●ng abundance of Propositions whereat the more knowing and devout sort of people are very much scandaliz'd ; we have caus'd the doctrine contained in those books , to be very diligently examin'd by severall Divines ; to the end that if there were any thing of venome therein , such as might prove destructive to the souls committed to our charge , we might accordingly apply such convenien● remedies , as should preve●t their dest●uction . Having therefor● had a faithfull report made us by those Divines of the strict examination they had made , and finding thereby that the said Author does advance severall strang● and impious propositions , which open a broad way to c●s● souls into eternall damnation● and that he propos●s with an insupportabl● im●rudence , many doubts con●●ary to the most certain princi●le● of Divinity , by opposing weak and triviall reasons there●o , to which he doth not bring any sol●tions ; and consequently that the said Author doth countenance execrable opin●ons , such as a man cannot ●eflect on without ho●ou●● as if he had mad● i● his design to undermine the ●unndations of sound doctrine , that so h● might afterwards with more ease over-turne the whole superstructure● and lastly that in many places he confidently declares , that it is his designe to make ma●y opinion● probable , so to make abu●dance of thing● be thought lawfull , which have hither●o bee● accounted ●●nne● ; by th●● means making more broad and more eas●e , every day then other , the way that leads to heaven , as if he could by his new subtilties put the imposture upon Iesus Christ who sayes in his Gospel ; Enter in a● the straight gate ; for the gate which leadeth unto death is large , and the way that leadeth thereto broad and spacious , and many there are that enter in at that Gate . But that the gate which leadeth unto life , is narrow , and that the way that leadeth thereto is straight , and that there are few that find it . Conceiving our selves therefore oblig'd out of a consideration of our pastorall charge , to set as ●ar as we can from this broad gate and this spacious way , the sheep whereof we are to be accountable , we have thought it absolutely necessary , to forbid the r●ading of all the books , which that Authour hath set out , or shall set out for the future , unless● it be that they are approved by us , or such other persons as sh●ll be commissionated by us to that purpose . We therefore very strictly charge all the faithfull of our Diocesse to forbear the Printing , selling , buying reading or retaining any of all the s●id books , enjoyning all those that now have or hereafter may have any of them , to bring them unto ●s , w●thin fifteen daye●●fter the publication of these presents , to the end that we may dispo●e thereof , as we ●hall see con●enient . Dated at Brussels , the 18. of February , 1955. Signed thus ; JAMES , Arch-bishop of Machlin . Brussels , Printed by Martin de Bossuyt , Printer to the City , in the Stone-Pereet , at the sign of S. Feigr . M.DC.LV. AN EXTRACT Of certain PROPOSITIONS , out of a very late Author , a Iesuit , named MASCARENNAS , printed by Cramoisy , in the year , 1656. and not publickly sold but since October in the said year . The Book is dedicated to the Virgin Mary , and th● Auth●r de●lares in his Epistle , that he teaches and maintains no more then what he had learn't from her , as his Mistress , and that it was by a certain inspiration from her that he writ it . Now it may be judged by some of these decisions ; whe●her it be a work consistent with those pretended inspirations , and the purity of that Virgin to whom it is addressed . I. THat whatsoever the Church suffers to be ta●ght and published by the Casui●ts , ought ●o be accounted lawful ; and consequently , that a man satisfies the precept of hearing Masse , when he hea●s two halfs thereof ●rom two several pries●s , whether it be at several times or at the same time . Tract . 5. n. 491. II. That either a secular person , or a Priest being fallen into any kinde of impurity whatso●ver , n●y , though such as are against nature , may , without so much ●s the least venial sin , ( nay , are to be commended for it if they do ) communicate the very same day , after they ha●e made thei● con●ess●o● th●reof . That wh●reas ther● were heretofore laws in the Church contrary to thi● tenent , they are now abrogated by the general c●stome o● the whole earth . That the confessour ought to advise his penitent to receive the Eucharist the ●e●y day tha● he is fallen into such crime● ; and that the vow or resolution any one might have made , not to come to the Lord● Table i●●hat condition , were nul . tr . 4. de Sacros . Euch. Sa●ram●nto , disp . 5. c. 7. p. 239. F. Bauny Jes. Theol. Mor. tr . 10. p : 457. tre●ting of the s●me question , upon a case proposed of a Priest tha●●hould have the co●fidence to say Ma●se the same day th●t he h●d committed some horrid crime , follows the same sentiment of Sancius , and is approved by Mascaren●as , who very roundly declares , that it is no more then what may be followed in the pr●ctick . III. That sacrilegio●s communio●● produce Grace as soon as a man hath cleansed himself by confession , and consequently he that had received an infinite number of such communions , or a Prie●t that had said Masse ten times every day , contrary to the precept of the Church , and that in a polluted condition , would become mo●t sanctified in ● moment , a●soon as he had made an act of contrition , or of attrition with con●ession . Tr. 1. de sacram . in gen●re dis● . 4. c. 5. p. 47. IV. That a Priest , who without a●y necessity , bu● meerly out of pure malice says Masse in a condition of mortal sin , without making ●ny confession before hand , is not obliged to sati●fi● th● obligation that lies on him according to the Councel of T●ent , of confessing himself assoon as may be : because the Councel speaks only of such as have omitted confession in a case of necessity , ●nd not of those who have omitted it out of a malicious de●ign . Tr. 4. de s●cros● E●ch●r . sacram . disp . 5. c. 6. p. 236. V. That , absolutely speaking , it is not so much as a venial sin to omit the Sacrament of Con●irmat●on ; a tenent that hath been condemned by th● Bishops of France , and by the Colledge of Sorbo●●e in the cen●ur● passed on certain books of the Iesuits of England . Tr● . 3. d● sacram . Con●irm●● . disp . 4. ● . 3. p. 152. VI. That when a man who hath committed an action , would , to know wh●ther it b● a si● or no , bring it to the test of several probabl● opinions , he is not obliged to confess himself of th●t doubt●ul sin , even though he inclines more to the opinion that makes it a sin , then the other . Tra. 4. de sacram . Euchar. disp . 5. c. 4. p. 227. VII . That he that goes to Masse● to take his opportunity to look on a woman with unch●●t● desires , and who , were it not for th●t ●nd , would not go thither at all , fulfils the precept of hearing Masse , even though he had an express intention not to ●ul●il it . Tract . 5. n. 518. A LIST , Of many dangerous Propositions taken out of the Late Casuists , and particularly , out of the first Tome , in folio , of the new Morall Theologie of ESCOBAR , a IESUIT , Printed not long since at Lyons , and dedicated to the Generall of the Jesuits . There is one thing will haply be much wondred at in this List , ●nd that is the odde stile and man●●r of expression familiar with Escobar , as , Licet , & non licet ; peccat , et non peccat . &c. It is therefore but necessary there should be some account given of his meaning thereby ; which is only this , that a thing is allowable according to some Casuists , and is not according to others . Thence he concludes th●t the thing in question is infallibly lawfull according to the principle of Probability , which he layes down as the corner-stone , at the very beginning of his work , as may be seen by the first proposition . It is not to be doubted but this manner of treating of Christian Morality will seeme ridiculous to persons of understanding and sound judgement , but it must needs draw groanes from the breasts of those that have any tendernesse for piety , and will justify before all the world , what a right character is given by the late Bishop of Bellay in one of his Bookes , of these Refiners of the rules whereby mens Consciences are to be directed . 'T is principally , saith he , in that part of Theologi● which is called Morall , that they discover the utmost of their extravagances , playing the Sophisters so peremptorily in things that concern● the L●w of God and humane actions , that , as they dayly find out new sinnes , and make new discoveries in the unknowne world of Vice , so have they a way to subdue what they discover , ravelling and unravelling sinnes as their humour inclines or diverts them , framing mens consciences , or rather making sport with them as they please themselves . It is and is not , is the motto and devise of this kind of science . Would you have such an action to be guilty of any sinne ? They will turne that side of the picture towards you which shall represent it as such . Is it expedient there should not be any sinne in it ? They will turne the other side towards you . This is the true Lesbian rule which bends it self to the thing it is to measure . Every yeare , what do I say , ●very yeare ? No , every month , nay , every quarter of the moone , the Society of the Indies furnishes us with some new Casuist or other . There it is that they twist and un●wist sinnes , in so much that what was sinne last yeare , is no such thing this yeare , and what is not such this yeare , shall haply be the next , if there be any necessi●y for it . I. That all probable opinions are equally safe in point of conscience . Whence it must needs follow , that , when some Casuists affirme a thing to be lawfull , and others hold that it is not , it is not to be doubted but that it is lawfull , and that all the world may , without any sinne , follow such an opinion . Escobar , Theol. M●r. Tom. 1. l. 2. Sect. 1. c. 2. p. 34. II. That it is Carfull to consult severall Doctors , till such time as that we meet with some one that answers us according to a probable opinion that speaks favourably on our ●ide . Escobar , Theol. Mor. Tom. 1. l. 2. Sect. 2. c. 6. Probl. 7. p. 39. III. That Kings may impose a tribute as just , according to a probable opinion , and that the people may refuse to pay it , as being unjust , according to another probable opinion . Escobar , Theol. Mor. Tom. 1. l. 2. Sect. 2. c. 6. Probl. 18. p. 43. IV. That Subjects do not sinne , when they refuse , without any reason alledged , to submit to a Law whereof there hath been a legall proclamation made by their Prince . Escobar , Theol. Mor. Tom. 1. l. 5. Sect. 2. c. 14. probl . 13. p. 160. V. That Clergy-men are not subject to Secular Princes , and that they are not obliged to any obedience to their Lawes , even though those Lawes are not any way contrary to the state Ecclesiasticall , Escobar , Tr. 1. Exam. 1. c. 5. Num. 34. et Sequent . VI. That a man proscribed and out-lawed by a Temporall Prince may not be killed out of his territories , but that he who is proscrib●d by the Pope may be killed in any part of the world , because his jurisdiction extends over all . Escobar , Moral . Theol. tr . 1. Exam. 7. c. 3. Praxis ex Doctoribus Socie●atis . VII . That the Lawes which inflict penalties on those that shall do certaine Actions , are not obligatory in point of conscience , even though the matter be of great importance . Escobar , Theol. Moral . Tom. 1. l. 5. Sect. 2. c. 17. Probl. 26. p. 164. VIII . That a Iudge , as well superiour , as in●eriour , may give sentence according to one probable opinion , quitting another opinion that is more probable . In like manner , that a Physician may prescribe a thing that is lesse likely to cure his patient , instead of that which he conceives he may with more probability and safety administer . Escobar , Theol. Moral . Tom. 1. l. 2. Sec● . 2. c. 6. probl . 14. p. 42. IX . That , considering Justice simply in it selfe , a Judge may lawfully take a Summe of mony to give sentence for which of the parties he pleases , when both have equall right . Escobar , Moral . Theol. tr . 3. Exam. 2. c. 6. Praxis ex Societ , Iesu Doctoribus . X. That , in civill Contracts , he who had externally obliged himselfe either by word or writing , and who had not at the same time any intention to be internally obliged , is not in conscience engaged to performance , and may secretly take back againe that which he had sold , restoring the price he had received . Escobar , Theol. Moral . Tom. 1. l. 10. Sect. 2. c. 16. Probl. 20. p. 462. XI . That according to a probable opinion , deciding that a taxe imposed upon Merch●ndises is not just , it is lawfull for a man to use false weights to gaine the more ; and that , if he be charged with so doing , he may deny it by oath , making use of equivocall expressions , when he is brought upon Interogatories before a Judge . Escobar Moral . Theol. ●r . 1. Exam. 3. c. 7. Praxi● ex Societ . Doctor . XII . That a Sonne , who lives in the house with his Father , may exact a certaine recompence for the services he does him , and in case he do not give him any , h● may with a safe conscience steale from his Father . Escobar Moral . Theol. tr . 3. Exam. 9. c. 4. P●axis ex Societ . Iesu. Doctoribus . XIII . That a man does not become irregular , that is to say , incapable of Ecclesiasticall administrations , for having procured and been the occasion of an abortion , if he be in any doubt whether the fruit of the wombe were quick . Escobar● Moral . Theol. ●r . 4. Exam. 6. c. 5. Praxis ex Societ . Ies. Doctor . XIV . That an Ecclesiastick surprised in Adultery , if he kill the womanes husband whom he hath abused in his owne defence , is not for that irregular . Escobar Theol. Moral . ●r . 4. Exam. 6. c. 5. Praxis ex Societ . Ies. Doctor . XV. That a man condemned to the Galleyes is not irregular . Escobar , Moral . Theol. tr . 4. Exam. 6. c. 5. Praxis ex Societ Iesu Doctor . XVI . That when the Church , doth , upon paine of Excommunication , forbid the reading of Bookes written by hereticks , she does not in that prohibition comprehend those who cause them to be read by others ; the reason is , that , to cause a thing to be read is not the same as to read it . Escobar , Theol. Moral . l. 7. Sect. 2. c. 33. Probl. 59. p. 289. XVII . That it is not Simony for a man to give mony to another , to the end he might employ his interest with the Patrone of a Living , to procure the said Living for him . Escobar , Theol. Moral . tr . 6. Exam. 2. c. 6. Praxis ex Societ . Iesu Doctor . XVIII . That a dispensation is in force , though the c●use , upon allegation whereof it was obtained , be absolutely ceased . For instance , when a man hath obtained a dispensation , not to say over his Breviary , by reason of some inconvenience it may be to his sight , he shall not be obliged to do it , when that inconvenience is removed . Escobar , Moral , Theol. tr . 1. exam . 16. c. 4. Praxis ex Doctoribus Societ . Iesu. XIX . That it is not so much as a veniall sinne to make use of a Dispensation procured without any legall ca●se alledged● Escobar , Moral . Theol. tr . 1. exam . 16. c. 4. Praxis ex doctor . Societ . Iesu. XX. That where the Pope simply enjoines men to give almes , to gaine Jndulgences , it is sufficient if a man give but a halfe-peny . Escobar , Moral . Theol. tr . 7. ex . 5. c. 8. Praxis ex Societ . Ies. Doctor . XXI . That workes , that are good in themselve● , but are sinnes , and those mortall , by reason of the evill end whereto they are referred , are sufficient , in order to the gaining of Indulgences . Escobar Moral . Theol. tr . 7. exam . 5. Praxis ex Societ . Ies● . Doctor . XXII . That a priviledge is good and authentick , though it be obtained by discovering but some part of the truth , and in such manner that i● had not been obtained , if there had been an absolute discovery made of the Truth . Escobar , Theol. Moral . Tom. 1. l. 6. Sect. 2. c. 10. Probl. 6. p. 187. XXIII . That it is lawfull upon occasion of some great feare● to make use of dissimulation in the administration of the Sacraments , as for a man to make as if he consecrated , by pronouncing the words without attention . Escobar Theol. Moral . Tom. 1. l. 1. Sect. 2. c. 7. P●obl . 26. p. 27. XXIV . That it is no sinne to contract a marriadge by person●tion , as if it were in a play upon the stage , by using equivocall expressions to elude the Church , when one is forced thereto by a great ●eare . Escobar● Theol. Tom. 1. l. 1. Sect. 11. c. 7. Probl. 24. p. 26. XXV . That , by vertue of the Bull called Crucia●a , a man may be dispensed of the vow he had made , or o●●h he had taken , not to commit Fornication or any other ●●me ; though a man can not be dispensed of an o●th he had taken about any concernement of his neighbour . Escobar . tr . 1. Exam. 17. n. 144. Idem , Theol. Moral . Tom. 1. l. 7. Sect. 1. n. 245. XXVI . That , coming to the Preface , a man is not obliged to heare the rest of the Masse , at a place where there is but one Masse said . Escobar Moral . Theol. tr . 1. Exam. 8. c. 3. Praxis ex Soc Iesu Doctor . XXVII . That a man , who hath the reputation to be extrea●ly given to Women , does not commit any mortall sinne in solliciting a Woman to condescend to hi● desires , when he does not intend to put his designe in execution . Escobar Moral . Theol. tr . 1. Exam. 8. c. 3. ●raxis ex Societ . Iesu doctor . XXVIII . That a person , having played the Fortune-teller through an expresse invocation of the Devill , is not obbliged in hi● Confession to discover any fur●her then that he hath answered a question proposed to him , or told ones fo●tune . Escobar Theol. Moral . tom . 1. l. 3. Sect. 2. c. 10. Probl. 52. p. 102. There may be further seene very strange elusions , as to the Si●cerity of confession , which out of very shame are not brought upon the st●ge ; in the same Escobar , Theol. Moral . Tom. 1. l. 3. Num. 256 . 294.300.30●.323 . XXIX . That it is no mortall sinne to preach , principally out of a consideration of v●in glory , or for mony . Escobar , Moral . Theol. tr . 6. exam . 7. c. 7 Praxi● , p. 954. XXX . That it is lawfull for Catholicks to appeare at the Font , and answer for the children which the Minister● bap●ise . Escobar , Moral . Theol. tr . 7. ex . 2. c. 4. Praxi● p. 980. XXXI . That it is lawfull for a man to let his house to common strumpets , who , he knowes before hand , will make it a place of publick prost●tution , not requiring so much is any reason why he should be excused for so doing , etiam null● just● c●usâ ●x●us●nte . Sanchez in Sum. l. 1. c. 7. Num. 10. The same thing is also maintained by others , Jesuits , as Vasquez , in opusc . de Scandalo . p. 43. ● . 8. du . 5. n. 48. Reb●lliu● , l. 14. q. 17. n. 8. Castrus Palaus . ● . 1. tr . 6. dis . 9. pun . 12. n. 1. Azor , and V●lentia cited by Sanchez . XXXII . The severall wayes that Servants may conscientiously contribute to the debauches of their Masters , according to the doctrine of these C●suists . Gaspar Hur●ado , a Jesuit , apud Dianam 5. part . p. 435. Escobar . Moral . Theol. ●r . 7. Exam. 4. c. 8. n. 223. XXXIII . After what a strange manner these late Casuists do elude and bring into contempt the most wholsome regul●tions of the Church , and the most necessary provisions she hath made to stop the course of the most presumptuous crimes , such as are Blasphemies , by falsely affirming that they are abrogated by a contrary custome . Thomas Sanchez , in Sum. l. 2. c. 32. n. 44. XXXIV . That a Cu●e or Pastor of the Church is discharged from the obligation he stands in to endeavour the instruction of his people , when he cannot do it of himselfe by reason of his ignorance , and that he hath not the means to have it done by another , by reason of the small profits of his Cure. Bauny Jes. Tract . 10. De Presbyteris et Parochis . q. 32. p. 448. XXXV . That a man does not commit any sinne , or is guilty of any ●rreverence towards God , when he presumes to addresse himselfe to him in his Devotions , having an actuall inclination mortally to offend him . Sanchez , Opuscul . Mor. l. 7. c. 2. du . 9. XXXVI . That a Priest who should every day say the Office proper to Easter , without any reason for so doing , should be guilty only of a veniall sinne , and that if he had any reason to do so , he should not sinne at all . Caramuel , Theol. Fundam . p. 520. XXXVII . That he who hath a will to commit all the veniall sinnes that are , doth not sinne mortally . Granados , Diana , Mucha , cited by Escobar , Theol. Moral . l. 3. p. 83. XXXVIII . That it is a scruple very much to be blamed for a man to say in his Confession , that he hath committed a fault , being satisfied in himselfe that he did ill . Bauny . tr . 4. de Poenit. q. 15. p. 138. XXXIX . That it is no injury done to the paternall power a man hath over his children , for another to perswade his daughter to run away with him , in order to a clandestine marriage , against her Fathers consent . Bauny , Theol. Moral . tr . 12. de impedimento rapiûs , p. 721. XL. That it is probable by Authority , and certaine in reason , that a husband may without any sinne kill his wife surprised in Adultery , and a Father his daughter ; And that the Lawes of the Church , which condemne that action , oblige only Ecclesiasticks [ who cannot have wives or daughters ] and not secular persons . Caramuel , Theol. Fundam . p. 737. XLI . That it is lawfull for a man , in order to the preservation of his voice , to make himselfe an Eunuch , contrary to all civill and canonicall Lawes , which expressely forbid it . What good opinions these Casuists have one of another . Caramuel . Theol. Fundam . p. 555. and 556. XLII . That if an Jnfidell find any thing of probability in his own false Religion , he is not obliged to embrace the Christi●n Faith proposed to him , though he find himselfe more inclined to believe the latter , unlesse it be at the point of death , according to some , nay , he ●s not obliged even at the point of death according to others . Thomas Sanchez , Sancius , and Diana , cited by Escobar . Theol. Moral . p. ●9 . XLIII . That there is no necessity , that , a man ready to dy , should , in order to the receiving of the remission of his ●i●nes of God , have a true desire to reforme his li●e , if God should spare it him a while ; and that he may obtaine it by the absolution of the Priest , though he be in such a disposition as to matter of repentance , that if he were but confident he should live any longer , he would neither confesse no● quit his sinne● at all . P●●rus M●ch●el de San Roman , Jesu●t , Expedi● , & spir●●ualium Soci●● . Iesu. l. 3. c● 7. p. 78. A LETTER , Written by the Reverend Father in God , IAMES BOONEN . Arch-Bishop of Maechlin . To their Eminences the Cardi●als of the Inquisition at Rome , to whom the Iesuits had appealed from his Ordinances . Faithfully translated out of the Latine into French , and out of French into English. ARGUMENT . Complaint being made to the Arch-Bishop of Maechlin , of the remisness of certain Confessors , he causeth an Extract to be mad● of certain Ar●icles or Propositions maintained and practised by some , which who would not renounce the practise of were not to be admitted to hear Confessions . The Jesuits not o●ly dispute , but m●intain them , whereupon they are denied approbation : they appeal to the Cardinals of the Inquisition at Rome , who write to the said Arch-Bishop to approve them , which gave occasion of the ensuing LETTER . MAY IT PLEASE YOVR EMINENCES , ON the 21. of May , came to my hands the Letter which your sacred Congregation was pleased to write to me of the 18. of April , whereby you give me to understand , th●t , desirous to sati●fie in some measure the Rector of the Iesui●s Colledge at Louuaine , which is within this Diocess , you have thought fit to enjoyn me , not to deny such Priests of that Colledge as shall have been examined and approved , a permission to hear the confessions of secular persons ; unless it were , that , meeting with any thing I should be troubled at in so doing , I did , within three moneths , represent unto your sacred Congregation , the just causes that hindred me from granting that permission ; in which case if I neglect to give you satisfaction , some other Bishop should be empowered to examine and approve them . This your Eminences may well imagine must needs be no small affliction to me , nay , that I cannot but be much more troubled at it then I am well able to express ; since that , being come to the extremities of old age , and upon the point of my departure hence , to go and give an account to the supream Judge , of my administration , I finde , that , not only , the world is already full of malice ; but also that it degenerates dayly more and more into wickedness , because charity waxeth cold . Desirous to finde out some reason thereof , I have often both observed , it my self , and have it from the information and judgement of several persons , whose integrity , zeal , experience , and learning I am well satisfied of , that the principal cause of this deplorable degeneration and disorder , proceeds from the over indulgence of many confessours who are ready enough to open trap-doors to let men into dissolution and Libertinisme , taking for security ●or their so doing some new opinions of certain divines , who , instead of measuring their proceedings by the practise of Evangelical Truths and the rules of good life , which have been left us by the holy Fathers , make it their main business to finde out new excuses to confirm those , which sinners themselves are wont to alledge , to palliate their sins , and to cover with the cloak of Probability , the ignominy and shamefulness of their crimes . It is of such persons as these that the Prophet Ezechiel hath said in the Scripture . Wo unto thos● that sow cushions under the elbows of men , and lay pillows under their heads that they might deceive them . These perni●ious extravagances are now come to that heigh● , that ●here were requisite not a Letter , but whole volumes , if a man should make but a simple extract , out of some of their books and practises , of all those unheard● of paradoxes , whereby they at this day elude the precepts of the Church , concerning the observation of Fasting , Fes●ival dayes , and the recitation of the Canonical Hours ; whereby they palliate Simonies , private Revenges , Lyes and Perjuries ; whereby they e●e●vate , and bring in a manner to nothing the obligation which lies upon men to avoid the occasions of falling into sin ; and in fine those paradoxes whereby they expose to an evident danger of nullity , the efficaciousness and power of the Sacraments . Now as it is in a manner natural to men to approve those dissolute maximes which any way flatter their irregular apprehensions , so must it needs happen , that those , who are the Authors thereof , taking it for granted by the easie entertainment they meet with in the world , that they had done a very considerable service therein , cannot but presumptuou●ly imagine in themselves , that they dayly more and more enlarge the way to Heaven , by the means of their Probability , that is to say , take away the bounds and meers of that straight way which leads to life , planted by the hands of Iesus Christ himself , who is eternal and unchangeable truth , and remove them out of their places as far as they can by such inventions , as proceed from no other principle then themselves . Having received several complaints against this erroneous and dangerous kinde of Theologie , from those who have a certain zeal and tenderness for a more solid doctrin , and a more christian discipline ; and finding on the other side , that the Hereticks who are our Neighbours , continuall loading us with reproaches , that some Doctors of our Catholick Church do maintain things so extravagant in the business of Morality , as that Pagans themselves ne●er betrayed any thing that may come into comparison therewith ; I made it my earnest business to make a collection of some of the most dissolute and most dangerous Articles , whereof I have hereunto annexed a copy , taken partly out of their printed Books , and partly out of what hath been observed in the practice of some of them , whose demeanours I have had a very faithful account of . Having so done , I thought it not amiss to require the opinions and judgments thereof of the most knowing men of my Diocess , as well secular as regular . Whereupon having seen and examined the whole , I resolved to prevent the further progress of this evil , by the application of the most gentle remedies I should have thought of ; tha● is to say , by giving notice as well by my self as those who had managed the examination of the business , that those , who were admitted to hear Confessions , should beware how they fell into that dissolution of doctrin ; a●d giving order withal that there should be a learned refutation set forth of some part of those Articles . B●t having found afterwards , that this kind● of prevention , was not sufficient , and that reco●rse must be had to more effectual remedies , I resolved not to grant to any , either Secular , or Regular Priest , the power of receiving Confessions , if he did not promise and swear before hand not to put in practise any of all the said Articles . Much about that time , it happened , that on the 23. day of April 16●2 . several Religio●s men of the Society of IESVS , presenting themselves to be examined , I thought it no easie matter to meet with another so favourable an opportunity to execute the resolution I had taken . And thereupon I began with those , as well out of an imagination , that if they should willingly comply with , and observe that oath , the Religious men of other orders would certainly make no difficulty thereat ; as that I had certain proo●s , that the Fathers of that society , were of all others , the most addicted to invent and to practise those licentious doctrines . And this among many other examples cle●rly apeared to the Examiners whom I had appointed to make the examen , on the day before mentioned . For the Iesuits , having been , of set purpose , examined that day , concerning the dangerous Articles , they very obstinately maintained the best part of them , and particularly this , which , I have from very good hands , as a certain Truth , hath been practised by the Religious of their society , that is to say , that it is lawful to dismiss those with the sacramental Absolution tha● have not haply gone over half their confessions , when there happens to be a great concourse of Penitents , as it may very well happen upon great Festivals , or at a time of indulgence : which being tollerated , it would very of●e● come to pass , that people would make but half & imperfect confessions , those Fathers drawing to their Churches a great multitude of Penitents . Another effect of this toleration would be , that the greatest sinners , out of the fea●e they might be in to declare the enormity of their crimes , would with no small satisfaction embrace this convenience of obtaining absolution , when they have haply confessed but one or two of their most p●●donable defaults . Upon these considerations was it , that I deferr'd the granting of ● permission to hear the Confessions of secular persons to seven o● the Religious me● of that Socie●y , who in other things had discovered sufficient Learning and abilities , untill such time as they should promise and swear that they would not proceed according to those Articles in the mannagement of mens Consciences . And wher●●s I well foresaw tha● they would not be perswaded to take any such oath without the consent of their Superiour● , I gave them a copy of those Articles to be shewen them ; which they promis'd me to do . But from that time to this , I never could have ●●y account or answer , either from them or their Superiours , Unlesse it be , that one of them , whom I think to be a Professor of Lovaine , told me that their Society had caus'd to be Printed , in France , some of those very Articles ; but that it did not any way concern the Inhabitants of Flande●● . Whereupon I made him answer , that , it being not the custome to permit the impressions of books made by those of their Society , without being before-hand ●pprov'd by three of their Divines nam'd by their Provinciall , it was no longer to be doubted that their whole Society maintain'd , as probable , what so many Divines besides the Author of the Book , had thought fit to be communicated to the publick . All these things considered , I must confesse I could never comprehend upon what these Fathers ground the imagination they are of , that I have done ●hem any injury , by pressing them to the oath before mentioned . Had they been but pleas'd to discover the pretended grievances which they thought so indigestible . I should have ordered the businesse to be diligently examin'd , and if there had been any thing of reason in their complaints , I should have thought it no difficulty to quit my former resolution . For it was far from my design to do ought that might prove prejudiciall to them , all may aime being to prevent the destruction of that flock which was committed to my charge , and to rescue it ●rom ●he inconveniences consequent to the licentiousness of some Confessors , which I saw growi●g daily more and more predominant , and , was justly afraid , proceeded for the most part from that Society . And whereas I could not imagine they should fly to those shi●ts and evasion● out of any other pretence , then for that there might be , among the censured Articles , some which they conceiv'd might be represented as le●se odious by a favourable construction thereof , or might haply be so farre maintain'd by plausible arguments , as that they should seem not ●o deserve so severe a Censure , I thought fit ( purposely to avoid being engag'd into a multiplicity of dispute without any hope of conviction ) to put those Articles into the hands of the Theologall Faculty of Lovaine , to the end they might there be maturely examined , that those onely might be censur'd which should be found undeniably corrupt and condemnable , and that , if the said Faculty had met with either in the books , or observed in the practise of Confessors any other opinions , containing a doctrine pernicious as was that of the Articles , they might be added thereto , as was accordingly done by the same , both on the 30 of March , and the 26. of April 1653. when they judg'd that the XVII . Propo●itions ensuing were not to be tolerated in the practick , and that it was the duty of Superiours , to make provision of their Authority tha● they should not be taught , as may be seen by the copy of the Decree of the said Faculty hereunto annexed . To the end therefore that I might in all things obey the order of your Eminences directed to me , as far as lyes in my power , and at the same time not omit any thing that my Episcopall Function may oblige me to , as to what concerns the weeding out of these pernicious Doctrines , I shall be ready to admit the Religious men of the Society aforesaid , to receive Confessions , when there shall not be wanting any of the qualifications requisite , provided alwayes that , being legally authorized , they promise and swear , that they will never , in the practick , adhere to those XVII . Propositions at least , which I shall to morrow propose to the Ecclesiasticks and Regulars of my Diocesse , to the end they may be abhorr'd by all , a proceeding I hope your Eminences will allow as justi●iable . There are yet two things , whereof I think it not amiss , upon this occasion , to give your Eminences some account of . The former , is , that the Regulars do not observe the Decree of the Congregation , made concerning the affairs and requisitions of the Bishops and Regulars , dated the 15. of Iune , 1647. hereafter mentioned ; wherein it is declared , That it is not lawfull for Regulars to give absolution in cases reserved to the Ordinaries of the places , or that might be reserved to them for the future . And consequently , that they cannot exercise that power , if they have not obtained leave to that purpose of the Ordinary . Now , though I took great care to have the said Decree communicated to all Superiours of the Regular orders the 3. of Octob. 1647. yet hath there been with me but one single Religious man of the Order of S. August . to desire that power , which I accordingly granted him , because he was a prudent and pious man. Others there are that pretend they have I know not what priviledges , or communications of priviledge● ; nay they disclaim the Decree , as nul , because it was granted without their being heard thereto . Others there are , that affirm it only to be declarative , and consequently that it is of no force against their priviledges , which , they say , cannot be made invalid , but by a Decree formally levell'd against them . Nay , there are some so teme●arious , as presumptuously to affirm , that it is not in the power even of our holy Father the Pope himself , to revoke or abridge their Priviledges , as being such as have been granted them by way of reward for their merits . The second thing I have to represent unto your Eminences , is , that there are severall Regulars who receive Confessions within my Diocesse , though they have not been approved either by my Predecessors or my self . Upon which account it was , that , not long since , I caus'd notice to be given to all the Regulars ( as it appears by the copy of the Mandate hereunto annexed ) that they should come and present the Deed or Writing wherein are to be seen the names , and the time of Approbation , which they had received either from me or my Predecessors . This hath been done by many ; and so that it soon discovered the great number of those that have intruded into the Office of Confessors within my Diocesse , without the said Approbation . But one thing happened which I cannot sufficiently admire , that is , that when the Mandate came to the knowledge of the Abbot of Saint Angelo , Internuncius of his Holinesse in the Low-Countries , he sent to me that I should revoke the said Mandate , though it did not comprehend any thing which had not been observed from all Antiquity , and that it had been established for a Rule in the Provinciall Councell of Maechlin , and confirmed by Pope Paul V. in the title ● . c. 1. of the Sacrament of Penance , in the termes recited in the Article hereunto annexed . And all this , notwithstanding the express command of our most holy Father the Pope that it should be observed , as may be seen in his Brief of the 16. of May 1648. concerning the cause of the Bishops of Angelopolis . By which Brief , it is enjoyned , that the Regulars , even of the Society of Iesus , approved in a Diocesse by the Bishop thereof , to hear the Confessions of secular persons , shall not have power to receive the like Confessions in another Diocesse without the approbation of the Bishop of the said Diocesse , as I doubt not but is well known to your Eminences . And thus much I conceiv'd it my duty to discover to your Sacred Congregation , in order to the good of Ecclesiasticall discipline , having so great a confidence of your Piety● zeal , and vigilance , as that you will vouchsafe to afford me some more effectuall means and remedies , whereby I may be enabled to oppose those abuses which ought not to be neglected . In the mean time , having with all submission acknowledg'd the reverence I have for your purple , I remain Your Eminences most humble Servant , IAMES , Arch-bishop of MAECHLIN . ●russels , July 17. 1654. PROPOSITIONS That ought not to be tolerated in the practick , and should be condemned by the Authority of Superiours . I. A Confessor ought not to deferre or deny absolution to a Penitent , that goes on in an habituall course of sinning against the Lawes of God , Nature and the Church , though he discover not the least hope of fu●ure amendment , provided he only say that he is sorry for what is past and promise to reform himself . II. That it is sometimes lawfull to absolve a person that is in a next occasion of sinning , such as , if he please , he may , but will not avoid , nay , though he seek it , and engage himself therein directly and of set purpose . III. To abuse a marry'd Woman is not Adultery if the hu●band consent thereto ; and the rest , too too horrid to be translated . IV. It is lawfull to dismisse those with the Sacramentall Absolution , who had not said over half their Confessions , by reason of the great concourse of Penitents , as i● may frequently happen , for instance , on great Festivals and dayes of Indulgence . V. That it is law●ul as well in Judgement , as out of Judgement , to swear with a mentall Reservation , without any regard had to the intention of him who obliges a man to swear . VI. It is sometimes allowable , and that so as a man shal not be guilty of any mortall sinne , to kill an adverse party , or to defame him , even by charging him with crimes he is no way guilty of . VII . It is lawfull for an Ecclesiastick or a Religious man of any Order to kill a Detractor , who threatens to discover notorious crimes of him or his Religion , when there is no other way to prevent it , as it should seem there is not , if the Detractor be ready , publickly to charge therewith , and that before most grave men , either that Religious man or his Religion , if he be not kill'd . VIII . The commandment of the Church to observe Festivall dayes , is not obligatory upon pain of mortall sin ; ( the case of scandall only excepted ) if there be nothing of contempt . IX . There are some who probably maintain , that if the child be not yet quick in the mothers womb , it is lawfull to procure an abortion , to avoid either scandall or death . Whence it appears that we must not too easily condemn a wench that compasseth the death of the child within her , when the child is not yet quickned , out of a fear that being found big , she might be put to death , or come to discredit . X. It is lawfull for a man to entreat a Conjurer to dissolve a charme laid before by another of the same profession , if he be willing and ready to do it . XI . Those who communicate at the Monasteries of the Mendicant Friers about Easter , satisfie the commandment of Chuch concerning annuall Communion , and are not oblig'd to communicate to their parishes . XII . When a man hath in his Confession conceal'd some sins , out of a fear of brin●ing his life into any hazard , or out of some other consideration , he is not oblig'd to discover them in any Confession afterward● . XIII . It is not onely lawfull to preserve , by a mur●hering defence , the things we are actually in possession of , but also those whereto we may make a certain claim , or have some interest in , and are in hopes to be possessors of hereafter . Which doctrine allow'd , it is lawfull ●s well for an heir as a Legatee to defend himself in that manner , against him who unjustly raises encombrances to hinder his succession , to retard the exec●●ion of a Will. The same course is also allowable in him that hath a right to a Lecturer's place or a Prebendry , against another who unjustly disturbs his possession . XIV . To call God to witnesse to a light inconsiderable Ly , is not so great an irreverence , as that a man should or might be damn'd for it . XV. T is no mortall sin for a man to accept a challenge to maintain his honour , and to kill the challenger . XVI . A man is not oblig'd , upon pain of mortall sin to restore what he hath stollen by triviall and inconsiderable thefts , what ever the total summ thereof may amount to . XVII . A person is capable of receiving absolution how palpable soever his ignorance may be of the Mysteries of Fa●th , nay , though out of pure negligence , he knowes nothing of the mystery of the most Blessed Trinity , or of the Incarnation of our Lord JESUS CHRIST . ADVERTISEMENTS TO CONFESSORS . COnfessors are hereby to take notice , that they ar● not invested with any such power as that of disp●ncing with the obligation which lyes upon men to pay th●ir debts , or to countenance the delay o● th● payment thereof ; or exempti●g m●n from th● obligation of restoring the honour th●y have taken away from their Neighbour , or making satisfaction for th● injuries they have done him . They are accordingly to deferre absolution , if the Penitents expresse not a ●●●●●ne●s● to sati●f●● , whe●her it be for their debts or the i●juries they have done , those c●ses on●ly excepted wherein the Lawes permit it , whereo● the Con●e●sors onely ar● the Int●rpreter● . They are further to be advertis'd , that , according to the prescription of the Councell of Trent , they are not to meddle with reserv'd Cases , and consequently , that they are not to a●●ume to themselves any po●er of absolution therein , ●ave onely in extreme nec●s●ity . The Judgement O● THE THOLOGAL-FACVLTY OF LOVAINE Consulted by the Arch-bishop of Macchlin , to know , whether he ought not to enjoyn the Confessors to forbear the practise of the precedent propositions , in the direction of mens Consciences . THe s●cred Theologall Faculty of Lovaine assembled ●n the Hall of the University , the 30. of March , and 26. of April 1653. hath judged and concluded , that the doctrine of these XVII . Proposi●ions is not to be suffered in the Practick , and that the Superiours ought to employ their authority for the prevention thereof . It is also the judgement of the same Faculty , that the two advertisements subsequent thereto are to be seriously recommended to the Confessors . Signed below , by THEODORUS LYLVOLTIUS , Dean , in his own name and that o● all the other Doctors . THE END . The STATIONER to the Reader . I had once resolv'd to close up the ADDITIONALS to the MYSTERY of IESVITISME with the solemn Censur● passed by the Theologal Faculty of Lovaine , upon severall Propositions , as confining my self to what I found in the Cologne-Edition of the PROVINCIALL LETTERS . But the two following pieces coming so opportunely to hand , and being of so much concernment to all the transactions between the IAN-Senists and the MOLINISTS ; it would have argued a neglect , if not an envy , of thy satisfaction to haue slipped the present occasion I had to file them up . Besides , the IESVITS , for their vindication , intending to put ou● THE APOLOGY FOR THE CASVISTS , &c. in English , ( to which these are written by way of Answer ) they may prove an Antidote against the poyson , intended the unwary world in that Master-piece of the SOCIETY . R. R. FACTVM , OR A REMONSTRANCE OF the Curez of Paris . Against a Book intituled , An Apology for the Casuists , against the calumnies of the Jansenists . Printed at Paris 1657. As also against those that have been the Authors , Printers , and dispersers of it . THe cause we are engag'd in is that of Christian Morality . Our adversaries are the Casuists , who corrupt it . The concernment we have therein is deriv'd from the tendernesse we ought to have for their consciences who are committed to our charge . And the reason of our so earnest appearance against this late Libell , is , that the con●idence of these Casuists growing every day more and more insupportable , ●nsomuch that it seems arriv'd to such a height as makes it incapable of addition , we conceive our selves oblig'd to have recourse to the utmost remedies , and to put up our complaints to all the Tribunals where we imagi●e we ought to do it , so ●o prose●ute without any intermission the censure and condemnation of those pernicious Ma●imes . The better to satisfie the world of the justice of our prete●●ions , we need onely give ● naked representation of the whole di●ference as it lyes between ●s , and an account of the carriage of th●se Casuists from the beginning of their enterprises to the publishing of this last ●ook of th●●●s , which is indeed the consummation of all . To the end , that men , having consider'd with what an exc●sse of pat●ente they have hitherto been tol●rated in ●heir pernicious d●signs against the Church , may th●nce per●eive the necessity there is henceforward to proceed with the greatest rigour against them . But we think our selves concern'd in the first pla●e to make ●ppear w●e●ein the venome of their mischievou● doctrines doth principally consist , as a thing which the greatest p●rt of the world does not sufficiently reflect upon . That which is most highly pernicious in ●h●se new doctrines , it , that their main design is not onely to corrupt good manners , but to introduce corruption into the very rule of Morality , which is ● businesse of ●arre greater consider●●ion and consequence . For it is much a lesse dangerous and generall inconvenience to introduce ●rregularity and dissolution , yet with a supposall of the vigour and existence of the Laws whereby they are forbidden them to pervert those Laws and to justifie those irregularities . The reason thereof is , that , as the nature of man is even from its first being perpetually inclin'd to evil , and that the onely thing which prevents him from falling thereinto is ordinarily the feare he may be in of the Law , so it happens , that , when he hath once shaken off that bridle , he runs at random into all excesses of concupiscence ; so that there is no difference between making all vices lawfull , and all men vicious . And thence it comes , that the Church hath never ende●voured any thing so much as an inviolable conservation of the rules of Morality , even in the midst of their disorders whom shee could not prevent from a violation thereof . So that when time hath produced Christians of evill lives , it is to be observed at the same time that there were holy Lawes that condemned them and were purposely made for their reduction . Nor indeed was it ever known before the starting of these Casuists , that any one , acknowledging himselfe to be of the Church , did publickly endeavour to destroy the purity of her rules . This , it seems , was an attempt reserved for these last times , which the clergy of France calls the dregs and dotage of the last dayes , wherein these new Divines , instead of making the lives of men consonant to the precepts of Jesus Christ , make it their businesse to levell the precepts and rules of Jesus Christ to the concernments , passion● and pleasures of men . It is by this horrid overturning of things , that some , who go by the names of Doctors and Divines , have introduced , instead of true Morality , which ought to have no other principle then divine Authority , nor other end the● that of charity , a Morality that 's purely humane , such as proceeds ●rom no other principle then that of reason , nor hath other end then concupiscence and the passions most irregul●r in n●ture . And this is no more then what they declare themselves with an incredible presumption , as may be seen by these few maximes , which are most ordinary among them . An action , say they , is probable , and may be done with a safe consci●nce , if it be grounded on a ra●ionall reason , ratione rationabili , or upon the authority of some grave Authors , nay , of one alone , or if it be directed to an allowable object . Now what they mean by an allowable object may be seen by the examples they give of it . It is lawful , say they , for us to kill him that hath done us any inju●y● provided it proceed from a motive of gaining esteem among men , ad captandam hominum aestimationem . A man may go to the place appointed with a design ●o ●ight a duel , provided he do it to avoid the aspersion of a hen-hearted fellow , and to gain the reputation of a man of me●●al , vir ●t no● gallina . A man may give money for a Bene●ice , provided it be ●one out of no other reflection then that of the temporal advantages accrewing thereby , and not out of any thoughts of making a comparison between a temporal and spiritual thing . A woman may dress her self gorgeously , what inconvenience soever may happen thereby , provided she do it meerly out o● the na●ural inclination she hath to be vain , o● naturalem fas●us inclinationem . A man may eat and drink a● much as he please , so it be done purely out of vanity , and without prejudice to his health , because the natural appe●ite may endeavour its enjoyments in those actions which are proper thereto● Licite po●est appetitus naturalis suis actibus frui . From these few words may a man give a great guess a● the designs of these Casuists , and how that , while they destroy the rules of pie●y , they in●roduce , instead of the precepts of the Scrip●ure , which oblige us to do all things with an humble complyance to the will of God , a brutal permission to make all our actions absolutely referrible to our selves . That is to say , whereas Jesus Christ came to mortifie in us the concupiscences of the old man , and to settle the empire of charity in the new man ; these , on the contrary , are come to revive the concupiscences , and to smother the love of God , from which they give men a liberal dispensation , and declare it to be sufficient if they hate him not . This , this is that carnal kinde of Morality which they have furnished the world with , such as hath its dependance only on the arm of flesh , as the Scripture speaks , and whereof they assign no other ground then the authority of Sanchez , Molina , Escobar , Azor , So●us , &c. who it seems think it rational ; whence they conclude , that it may be followed with the greatest safety of conscience , and without running the least hazard of damnation . It is er●ainly a thing deserves our greatest astonishment to see the presumption of some men come to this height . But this is done insensibly , and by degrees that to most are imperceptible ; in this manner . These accommodating or complying opinions were not at their first start guilty of the excess they are at the present , but seeming not so horrid , and being advanced only as things doubtful and problematical , ●hey immediately gained some strength by the number of their main●ainers , whose maximes are of this quality , that they dayly tend more and more to dissolution and libertinisme . So that there being a considerable body of Casuists tha● s●ifly maintained them , the Ministers of the Church somewhat backward to engage against that great number , and hoping withall that mildness and reason might reduce those wandring persons into their right way again , have suffered these disorders with a patience , which the event hath discovered to be not only ineffectual , as to what was expected might be the issue of it , but also prejudicial . For they , assuming thence a liberty to write , have in a short time spent their venome into so many volumes , that the Church does at this day groan under the monstrous burthen thereof . The licentiousness of their opinions , which must be proportionable to the multitude of thei● Books , is such as does not only hurry them into pernicious tenents , but gives them withall a confidence to propose them to the world . Thus the maximes which they had at first only scattered abroad as simple sen●i●●ents , were , not long after , advanced into the predicament of probability ; thence into the number of such as might be followed with all safety and serenity of consci●●ce ; nay , at last , declared to be as safe as the contrary opinions , and this with such a palpable discovery of extravagance , that the Ec●lesiastical powers conceiving a just indignation thereat have passed several censures on those doctrins . The general assembly of the Church of France censured them in the year 1642. in the book of F. Ba●ny which is in a manner a perfect collection thereof : for books of that nature are but perpetually re●terated copies of the same things , that were extant before . The colledge of Sorbonne passed the same cond●mnation on them : The Theologal faculty of Lovain did the like ; and the late Arch-Bishop of Paris passed several censures upon them . Insomuch that there was some ground to hope , that so many authorities joyned together might retard the further progress of so growing an in●onvenience ; but the Casuists it seems thought not all these checks worthy their notice . F. Hereau read , in the Colledge of Clermon● , such strange Lectures in oder to the permission of Homicide ; and the Fathers Flahaut , and Le Court did at Ca●n broach ●●●ch horrid tenents to authorise duels , that the University of Paris conceived it sel● there●pon obliged to make a representation thereof to the Parliament to have some course taken therein , which occ●s●oned those tedious proceedings that are known to all the world . F. Hereau being upon that charge by order of the Councel , confined to the Iesuits Colledge as a Prisoner , it abated somewhat of the ea●nestness of the Casuists ; but in the mean time were they preparing new matters , to be spawn'd into the world in a more favourable conjuncture of time . Accordingly , it w●s not long ere came abroad the works of Escobar , F. Amicus , Mascaregnas , Caramuel , and diverse others , so ●raught with the opinions th●t had been already condemned , nay , with some new ones more horrid then any before ; that we , who , by reason of the over sight and familiarity which we have with mens conscience● , must needs take notice of the mischiefs occasioned by those irregularities , thought our selves obliged to oppose the same all that lay in our power . Upon these grounds was it , that we addressed our selves these last yeares to the Assembly of the Clergy then sitting , to demand the condemnation of the principall proposition● of these late Authors , whereof we gave them a faith●ull extract . Then was it , that the earnestnesse of those who would undertake the maintaining of them , apparently broke out . They left no course unat●empted , omitted nothing of sollicitation to prevent the Censure , or at least to del●y it for some time , out of a fond hope , that if they could but shift it off to the rising of the Assembly , there would not be time to take it into consideration . Their designe , in some part , proved effectuall ; but notwithstanding all their artifices , and the great af●aires the Assembly had to dispatch neere its closure , nay , though we had not of our side but the bare truth ( a thing not very powerfull at this day ) yet by the providence of God things were so ordered , that , contrary to all their endeavours , the Assembly resolved not to separate till it had given sufficient discoveries of its indigna●ion against those dissolutions , and its earnest desires to passe a sol●mne condemnation upon them , i● they had had time to do it . To make this the more evident to all the world , a Circular Letter was written to all the Bishops of the Kingdome , and the Book of St. Charles Borrhom●us , printed the last yeare by their order , sent with the said Letter , wherein , the more to oppose those mischievo●s maximes , they begin with that of Probability , which is the foundation of all . Their words are these . I● is a long time , that it hath been the griefe of our spirits , to see our Diocesses , as ●o these matters , no● only in the same condi●ion with the Province of S. Charles , but in a much more deplorable . For if our Confessors have a greater talent ●f learning and abilities then th●se of his time , the dang●r is so much the greater of th●ir embracing and foll●wing certaine moderne opinions , which have made such a strange alteration in Christian Morality , and the maximes of the Gospell , that the most implicite ignorance is to be preferred far before such a knowledge ; as such as te●ches m●n to be sceptiques in all ●hings , and 〈◊〉 find out wa●e● , not to exterminate the corrupt maximes of men , but to justify them therein , and to instruct them how they may with safe●y of conscience put them in practise . Then they come to those conveniences and accommodations that are established upon the principle of Probability . For , say they , whereas Iesus Christ hath left us his precepts and example , to the end that those who believe in him , might obey him , and regulate ●heir lives according thereto , the designe of these Authors , on the con●r●ry , seems to endeavour a complyance between the precepts of I●sus Christ , and ●he interests , pleasures , and p●ssions of men ; so ingenious are they in soo●hing their ava●ice and ambition , by ●he encouragements they give them ●o be revenged of ●heir enemies , to lend out mony upon excessiv● interest , to get into Ecclesiasticall dignities by waies ev●r so indirect , and to pr●s●rv● the imaginary honour which is der●ved from ●h● world by bas● and bloody ●ourses● And a●ter they had made some scornfull reflections on the Casuists meththod of the right direction of the in●ention , they earnestly condemne their abuse of the Sacraments . And l●stly , that the Church might know , that what they had done was but little in comparison of what they would have done , had it been in their power , they con●clude thus . Severall Curez of the Ci●●y of Paris , and of other the chiefest Cit●ies of the Kingdome , have , by the complaint they have made to us of these disorders wi●h ●he permission of the Reverend th●ir P●elates , and thei● earnest intreaties that some remedy might be though● on , heightened our zeale , and much added ●o our attristation and regret . Had their addresses come sooner to our Assembly then they did , we should , with all possible exactnesse and diligence , have examined all the new prop●sitions of the Casuist● whereof they gave us the ●xtracts , and p●ssed a solemme sentence upon them such as might have hindred the further progresse of that con●agion of mens consciences . But having not the leasure to take the b●sinesse into examination , wi●h the diligence and exactness● which the impo●tance thereof might justly require , we find , that , for the present , we could not be●hink u● of a be●t●r remedy for so deplorable a disorder● then to give order for the printin● of the Instructions laid down by St. Charles Borromaeus , Cardinall and Archbishop of Milan , at the charge of the Clergy , as being s●ch as wh●nce these Conf●ss●rs may learn● how they ought ●o behave themselves in the administration of the Sacram●nt of penance , and to send ●hem to all the R●verend the Bishops of the Kingdom● . There being nothing so remarkeable ●rom this procedure of our Lords the Bishops , as that what thy said proceeded absolute●y ●rom the force and conviction of truth which they conceived obliged them to expresse themselves in that manner , we pr●sumed , that the Authors of those novelties would have been more r●s●rved for the future , and that , having considered that all the Cu●ez of the prin●●pall Citties of France , and the ●relates , were unanimously resolved upon the condemnation of their doctrine , they would at length have sate still , and thought it no small happinesse that they had avoided the censure they had so much deserved , that is , such as must needs have made a noise in the world proportionable to the extravagances they had committed against the Church . This posture were things in ; and , for our parts , our thoughts were wholly taken up with a peaceable instruction of our people according to pious and Christian maximes , without any feare of dis●●●bance , when there comes upon the stage this new book , we have now to de●le with , which being an APOLOGY for all the CASUISTS , does alone containe full as much as the rest do put together , and revives all the condemned p●opositions , and that with an imprudence and scandall so much the more deserving a seve●e censure , that it dares appear aft●r so many contemned censure● , and so much the more to be punish'd for that it is apparent , by the misca●riage of the remedies already used , what ●ec●ssity th●re i● to find out such as may prove more effectu●ll , to put ●t last a ●●nall period to so dangerou● and so insupport●ble a mischief . We come now to the particular reasons we have to prosecute the condemnation of this Libell . They are indeed many and those very considerable , whereof the first is the extraordinary confidence wherewith the Autho●● of that book maintain the most abominable propositio●s of th● Casuist● . Things are now carryed on simply without any pall●ation . The old way of vind●c●tion , which was , that such and such propositions were impos'd upon them , i● now thought shifting and ●●asive . No , they deal plainly as may be , they acknowledge and m●intain them at the same time as such a● may be followed with a safe conscience , nay such as are ●●safe , say they , as the contrary ●pinions . T is ve●y true , sayes the Apology in a hundred severall places , tha●●he , Casuist● hold these maxi●es , but it is as t●ue withall that they have much reason to hold them . Nay , sometimes the Author is so free hearted as to acknowledge somewhat more then they are reproached with . T is granted , sayes he , that we do maintain the proposition so muc● found fault with , and yet the Casuist● stick not to go beyond that too . So that now all the dif●erence as to matter of fact is taken away ; he grants all , he acknowledges , that , according to their doctrine , there i● no usury in Contracts though the most guilty of extortion , through the wayes he layes down whereby to avoid it , pag. 101 , 107 , 108 , &c. That such as trade in Benefices are not chargeable with Simony , what bargain soever they may drive , if there be a right direction of the intention ; if a man will trust to what he saye● , pag. 62. Blasphemies , perjuries , impurities , in a word , all breaches of the Decalogue are no sinnes at all when they are committed by any man out of ignorance , surprise , or passion ; pag. 26.28 . It is lawfull for servants to rob their Masters to make their wages proportionabl● to their services , according to Father Bauny , maintain'd by the Author of the Apology pag. 81. Women may take thei● husbands mony unknown to them to game withall , pag. 1●2 . Iudges shall not be oblig●d to make restitution of what they may receive ●or giving an unjust judgement , pag. 1●3 . A man shall not be obliged to quit those occasions and propositions wherein he runs the hazard of damnation , if he cannot do it with ease and convenience , pag. 49. A man does deservedly receive absolution , and may be ● worthy communicant , though he be not otherwise troubled for his sinnes then out of a reflection on the temporall inconveniences occasioned thereby , pag. 162 , 163. A man may without any blame calumniate those who speak ill of him , by imposing such crimes upon them as he knowes th●y are innocent of ; pag. 127 , 128 , 129. In a word , any thing shall be lawfull , the Law of God shall signifie nothing , and only naturall reason shall be our light and guide ●n all our actions , nay , shall enable u● to disc●rn wh●n i● i● law●ull , for a private man to kill his neighbour ; which cer●ainly is a thing so pernicious as defies all parallel ; and whereof the consequences must be dreadfull . Let it be made apparent to me , sayes he pag. 87. &c. that we ought not to be guided by the dictates of naturall Reason , to discern when it is lawfull for a man to kill his Neighbour . And to confirm this proposition ; Since that Monarchs consult ONELY NATURALL REASON to punish Malefactors , in like m●nner we need no other director then THE SAME NATURALL REASON to judge whether ● private person may kill another that injures him , not onely in things that conc●rn his life , but also his reputation or estate . And to answer what may be press●d on the contrary , viz. that it is forbidden by the Law of God , he sayes in the name and behalf of all the Casuists , We believe that we have ground enough to exempt from ●he penalty of that commandment of God , thos● who kill others for the preservation of their honour , reputation , and estates . If this maxime be well consider'd , namely , That it is the proper faculty of Naturall Reason to discern when it i● lawfull or unlawfull for a man to kill his neighbour , and a man adde thereto the execrable maximes of some most grave Doctors , who , by their naturall reason , have concluded it lawfull , upon certain occasions , to commit strange parricides against even the most sacred p●rsons , it might well be judg'd , that , all this done , if we should be silent , we were unworthy the Ministery we professe ; that we were the destroyers , and not the Pastors of the flocks committed to our charge , and that God might justly punish us for so criminall a silence . We therefore discharge our duty , by acquainting both the people and Judges of these abomination● ; and we hope that both people and Judges will do theirs , the former in avoyding them , the latter in punishing them according to the quality and importance of what shall be done . But what is yet a further motive of our earnest appe●rance in this manner , is , that we are not to consider these propositions as taken out of ● Book that is anonymous and without authority , but as extracted out of one maintain'd and countenanced by a very considerable Body . We speak it not without regrett . For though we have from the beginning known well enough who the first Authors of these disorders were , yet have we thought fit to forbear the discovery of them , nor indeed should we yet do it , did they not betray themselves , as it were out of a set purpose to be known to all the world . But since they are so desirous it should be known , it were to no purpose for us to conceale it any longer ; since it is among them that this Libell hath been expos'd to sale , that no other place then the Colledge of Clermont would serve as a ship to put off that scandalous piece ; that such as have brought in their money have carryed away as many APOLOGIES FOR THE ●ASUISTS as the summes amounted to ; that the Fathers of that Colledge have dispersed them among their friends in Paris and the Provinces ; that F. Brisacier , Rector of their Colledge at Rouen , hath with his own hands presented of them to some persons o● quality in that Ci●ty ; that he caused it to be read in the Refectory , while all were at table , as a piece of edification and piety ; that he desired the permission to reprint it of one of the principal Magistrates ; that the Jesuits of Paris have been very earnest with two Doctors of Sorbonne for their approbation of it ; to be short , since they are resolved to pluck off the visard , and are willing so many wayes to discover themselves , it is high time we should bestir our selves ; and that since the Iesuits publickly declare themselves the Patrones of the APOLOGY FOR THE CASUISTS , the Curez declare that they do publickly charge them therewith . 'T is fit all the world knew , that , as the Colledge of Clermont is the exchange where these pernicious maximes are to be bought and sold , so is it in our parishes that the christian maximes opposite thereto are publickly taught , that so it may not happen , that the simple and unwary , hearing these errours so s●i●ly maintained by so celeb●ious a society , and not finding any opposing them , might take them for truth● , and be insensibly ensnared thereby , and that the judgement of God should fall upon both people and Pastors according to the doctrin of the Prophets , who declare , against these new opinions , that they shall both come to ruine , the former , for want of having received necessary instructions , and the latter , for their neglect in giving them . There is therefore an inevitable necessitie lies upon us to speak in this conjuncture , but what makes the obligation yet more pressing , i● , the injurious manner whereby the Authors of the Apology fall so bitterly on our Ministery . For that book , to speak properly , is no more then a scandalous libel against the Curez of Paris and the provinces who have opposed their disorders . It is a ●trange thing to see how they speak of the Extracts , which we presented to the Clergy , of their most da●gerous propositions , and to consider withal the miracle of their confidence to treat us , upon no other account , as they do pag. ● . and 176. with the terms of ignorant , factious , heretical , wolves and false Teachers . It is a thing which the society of the Iesuits cannot but r●sent ( say they p. 176. ) to see that informatio●s are put up against ●hem by a sort of Ignorants , who deserve not to be numbred among the dogs that wait on the flock of the Church , whom yet some take for true pastors , nay , they are followed by the sheep that submit to the conduct of those wolves . Now this is the consummation of insolence whereto the Iesuits have raised the Casuists . They thought it not enough to abuse the patience and moderation of the Ministers of the Church , to introduce their impious opinions , but are now come to that height , that they will needs force out of the Ministery of the Church those who refuse their consent thereto . This seditious and schismatical attempt , which aims at the raising of a spirit of division between the people and their lawful Pastors , by inciting them to shun their Teachers as false Prophets and wolves , for no other reason then that they stand in the gap against a carnal and impure morality , is of such importance in the Church● that we could not be any longer serviceable in our Functions if this insolence were not repressed . For it were as much as to expect we should renounce our character , and forsake our Churches , if , there being so many christian● Tribunals established for the maintenance of evangelical rules , it were not lawful for us , without fear of being defamed as wolves and false proph●ts , to tell those whom we are obliged to instruct , that it is out of all question a crime for a man to traduce hi● neighbour ; that it is much more safe in conscience for a man tha● hath received a blow on the one cheek , to turn the other to the smiter , then to ki●l him , though he endeavour to run away for it ; that to fight a duel is an inevitable crime ; and that it is a ●orrid falshood to say , that it is the part of humane reason to discern when it is lawful or unlawful for a man to kill his neighbour . If we have not the freedome to speak after this man●er ; but there must immediately come abro●d Books publickly maintained by the whole body of the Iesuits , representing us as factious spirits , Ignorants and false-Prophets , it is impossible we should be f●ithful in the administration of our functions , and the government of the flockes committed to our charge . There is no place , though not civilized out of its original infidelity and barbarisme , where it may not be lawful to affirm calumny to be a crime , and that it is not lawful for a man to kill his neighbour purely to vindicate his honour . No , there are no places but those where Jesuits are , in which a man dares not say so much . We must either permit Homi●ides , Calumnies , and the profanation of the Sacraments , or stand exposed to the ●ad effects of their vengeance . We are appointed by God to be the messengers of his commandemen●s to his people , and we must not presume ●o obey him without falling under the fury of these carnal Casuist● . What a strange posture are we at this day reduced to ? Wo unto us , sayes the s●ripture , if we do not preach the gospel● and wo unto us , say these men , if we do preach it . We are on the one ●ide to fear the indignation of God , on the other we are threatned by the insolences of men , and so we are reduced to a nece●●ity o● either degenerating into false Prophets and wolves , or being torn to pieces as such by thirty thousand tongues that can afford us no other character . This is the ground of our complaints . This was it that obliged us to demand justice for our selves and christian Morality in whose cause we must needs be con●●rned . Th●s also hath reinflamed our zeal to maintain the purity of manners proportionably to the attempts of those that would defile it . Morality , the more powerfully it is opposed , becomes the more endeared to us , to which it addes some thing that we are alone to defend it . And therefore out of the satisfaction it is to us , that God is pleased to make our weakness contributory thereto , we presume to say with the man after his own heart , Lord it is time for thee to arise , they have destroyed thy law ; but it raiseth in us a greater affection to thy precepts , and an aversion for all the wayes of iniquity . It is in the mean time a very deplorable case that we should be thus worryed and persecuted by those from whom we ought rather to have expected relief ; so that we are to engage with the passions of men , not only attended with all the impetuosity that is naturall thereto , but also puffed up and main●ained by the approbation and interest of so vast a body of Religious men ; and that instead of any advantage we might make of their instructions in order to the reformation of popular extravagances , we are forced to make the best we can of that small remainder of pious sentiments there may be in the people , to work in them a horrour for the irregul●rities of those Religious men . And this posture are our affairs in at the present ; but we hope God will incline the hearts of those , in whose power it is to do us justice , to take our cause into their consideration , and that they will be the more earnest to endeavour our vindication , by how much they are otherwise likely to be made complices of these corruptions In this number are comprehended the Pope , the Bishops , and the Parliament , by that extravagant insinuation wherein the Authors of the Libel would have it believed as a thing most certain , that the Bulls of the Popes against the five Propositions are a general approbation of the doctrine of the Casuists ; then which there cannot be any thing more injurious to those Bulls , nor more impertinent in it self , since there is not the least analogy between those two things . All that is common between those five Propositions and those of the Casuists , is that they are all equally heretical . For , as there are Heresies in matters of Faith , so are there also Heresies in matter of Mo●ality , according to the Fathers and Councels , and those such as are so much the more dangerous , in that they are made complyant with the passions of men and that unhappy leaven of concupiscence , which the greatest saints are not exempted from . We are therefore to be in some measure confident that those , who have expressed so much zeal against the condemned Proposition● , will discover no less upon this occasion , since that the welfare of the Church , which it may have been then their principal design to promote , is now so much the more conce●ned , in so much that whereas the Heresie of the five Propositions is understood only by Divines , and that no body presumes to maintain them , it happens here , on the contrary , that the heresies of the Casuists fall within the understanding of all the world , and are publickly maintained by the IESVITS . THE ANSWER OF the Curez of PARIS , Maintaining the FACTUM Presented by them to the Reverend Vicars Generall , to demand the Censure of THE APOLOGY FOR THE CASVISTS ; Against a piece intituled , A REFVTATION of the Calumnies lately publish'd by the Authors of the FACTVM , under the name of the Reverend the Curez of PARIS , &c. AFter the solemn Indictment we have brought in with so much justice and reason before the Ecclesiasticall Tribunall , against the Apology for the Casuists , whereof we have discovered the most pernicious maximes and the strange extravagances which had fil'd with horror those whom God had inspired with any thing of love for his Truths , there was some ground to hope , that those , who , out of an immoderate desire to maintain even the most dissolute of the Authors ( whereof that Book gives the world a faithful Catalogue ) were engag'd in the defence of it , would by their humility and silence , have repaired the injury which they had done all just and indifferent persons by their temerity and blindnesse . And we find to our regret that nothing is able to abate their presumption . Instead of sitting still , or not opening their mouths , unlesse it were to disclaim errours so unmaintainable , and so palpably opposite to the purity of the Gospel , they have newly put forth a piece , wherein they maintain all those errours , and fall into the greatest virulence that may be against the FACTUM we had made , to lay open the corruption of their doctrines . This is it that obliges us to reassume new courage , and to rise up against that excessive confidence of theirs , so to take away the reproach which must otherwise be put on our age , that the enemies of Christian morality had been more earnest in their attempts against it , then the Pastors of the Church in the maintenance of it ; and that it happen not , that , while the people rely upon our vigilance , we our selves should fall into that sloathfull indifference , which the Scripture does so severely condemn in the Pastors . The writing newly publish'd against our Factum is a meer stratagem of the Iesuits , who are nam'd therein , and who , that they might with the greater liberty exercise their detraction upon the piece , without any apparent injury to our persons , say , that they do not look on it as a thing whereof we ●re really the Authors , but as a piece imposed upon us . And though it had been made by us , examin'd and corrected by eight persons of our Body appointed to that purpose , approved in the generall Assembly of our Compary , printed in our names , presented by us juridically to the Reverend the Vicars generall , dispers'd by us through our parishes , and own'd and acknowledged by all the wayes that could be , as it appear● by the orders of our Assembly of Ian. 7. February 4. and April 1. 1658. yet it is nothing with them to affirm , that we never had any hand in it , and upon that ridiculous supposition they treat the Authors of the Factum wi●h the most injurious terms that tru●h could be af●ronted by , and at the same time give us the most insinuating commendations that simplicity could be surprised by . So that all that is new , is that their language , as to us , is different from what it was . In the Apologie for the Casuis●s we were false Prophets ; here we are true and worthy Pastors . In the Apology , they hated us a● ravenous wolves ; here they love us as person● venerable for their ver●ue and pie●y . In the Apology they treated us as Ignorant● ; here we are a sort of pe●sons illuminated and full of light . In the Apology , they ●re●ted u● as Heretick● and Schismatick● ; here they have a reverence not only fo● our character , but also for our persons . But in both the one and the other there is this one thing common , that they maintain that corrupt Morality as the true Morality of the Church . Which kind of procedure discovering nothing so much as tha● it is their principal designe to introduce their own pernicious doctrine , they accordingly , to effect it , indifferently fasten on those courses which they imagine might contribute most thereto ; so that it matters not much whether they say of us that we are wolves or lawful Pastors , since they do it as ●hey think it more or less advantagious for the authorization and maintenance of their Errours . So that the change of their stile is no effect of the conversion of their hearts , but a piece of Le●erdemaine common in their politicks , whereby they put on so many different shapes , yet still continue the same persons , that is to say , constant enemies to the truth and those that maintain it . For there is nothing so certain , as that they are not really changed in respect of us , and that we are not the persons they commend , but that on the contrary we are those whom they wreak their malice upon , since that they commend onely those Curez who had not any ha●d in the Factum , which ca● h●ve no relatio● to us who were all as deeply a● may he concern'd in it , and that they openly betray their indignation against the Authors and Approvers of i● , whic● we canno● be insen●ible of . And thus all the evill they seem● loath to speak of us as Curez , they say of us as Authors of the FACTUM , and they do no● speak advant●g●ously of us in any sense , but to have the greater oppo●tunity to load us with injuries and repro●ches in another . This is a pittifull kind of ●rtifice , and a way to be injurious that is more base and more picquant then if it were free and open . And yet so irreclaimable is their presumption , that they make their advantages of it not onely ag●inst us , but also against those whom God hath r●i●'d into the ●os● eminent dignitie● of the Church ; for they have no better ●re●tmen●●or the Circular Letter , directed by our Lords the Prela●●● of the Assembly of the Clergy , to all the Bishop● of France , to preserve their Dioceses from the corruption of these Casuists . They say of that Letter pag. 7. that it is a surreptitious piec● without their approba●ion , without order and wi●hout Authori●y , though it were really publish'd by the order of the Prelates of the Assembly , dressed up by themselve● , approved by them , printed at their command , by Vi●ré Printe● to the clergy of France , with the Instructions of Saint Charles , and an extract of the verb●l Processe of the first of F●bru●ry 1657. wherein those Prelate● condemned the dissolutions of the Casuists , and make it a mat●er of very earnest complaint , that these times are so fertile in the production of m●ximes so pernicio●s , and so contrary to those of the Gospel , and such as are likely to prove the bane and destruction of Christian Moraliti● . But what ? the Letter mentioned approves not the doctrine of the Casuists ; t is enough to give the I●suits occasion to treat it as a thing ●org'd and supposititious , how authentick soever it may be , and how venerable soever their dignity may be by whom it was sent . Who so blind as not to see in this carriage of theirs● that , whatever it may cost them , they would be exempted from the corrections and superintendency of the Ecclesiasticall Ministery , and that they do not acknowledge it but in what makes for their advantage , as if the Ministers were in the place of God when they are favourable to them , and are put out of that place when they oppose their extravagances ? This is an ordinary degree of presumption in them . Because they find themselves grown so powerfull in the world , as to de●y those just chastisements , which would inevitably fall on any other beside● them , should he be guilty of far le●●er faults● thence do they take the liberty of not receiving any thing from the Church but what they please themselves . For what else can be their meaning when they say ; We have a respect for our Lords the Prel●te● , and whatsoever comes from them , but for the Circular Letter sent by their order and under thei● names to all the Prelates of France against our Casuists , we honour it not , but on the contrary reject it as a piece that is forged , and hath neither their consent nor authority . And in like manner , we have a venera●●on for the Reverend the Curez of Paris , but for the Factum printed under their name , which they have presented to the Reverend the Vica●s General , we declare it to be a scandalous writing , and that the Authors of them are men of seditious principles , Hereticks and Schismaticks . What should all this signifie , but that the world should take notice that they honour the Ministers of the Church when they disturb them not in their disorders ; but that when they offer to do any such thing , they make them know by their contempt , by their calumnies , and by their outrages , what is it to meddle with them ? Thus it shall be lawfull for them to say any thing , and the Prelates and Pastors must not presume to contradict them , but they must withall be immediately treated as Hereticks and factious spirits , either in their persons or their works . They shall have the priviledge to sell in their Colledge , and to scatter into all our parishes the execrable Apologie for the Casuists ; and we must not presume to put ou● a writing that might in some measure be an Antidote against so mortall a poison . They shall have put daggers and poyson into the hands of furious and vindicative men , by declaring expresly That it is in the power of private Persons as well as Soveraigns , to discern , onely by the assistance of the light of reason , when it shall be lawfull or unlawfull for a man to kill his neighbour ; and it shall be an excesse of presumption in us to put up our complaints to the Ec●lesiasticall Judges against these murthering maxime● , and to represent by a Factum the monstrous effects of that bloody doctrine . It shall be in their hands to invest all men indifferently with all that power of life and death , which is the most illustrious prerogat●ve of Soveraigns ; and we must not be permitted to give our people notice , that it is a horrid and diabolical falshood to say , that it is lawful for them to be their own carvers in matter of justice , especially when the lives of their adversaries comes to be concerned , and that it is so far from truth , that one man may , by his own private Authority , and the discernment of natural reason , kill another , that , on the contrary , it can never be done but by a divine Authority and light . They shall have infamously exposed to sale all the dignities of the Church , and open a gap for all Simonists to thrust into the house of God , by an imaginary distinction of motive and price ; and we dare not publish , that a man cannot without crime enter into the Ministery of the Church , but by the right doore which is Iesus Christ ; and that those who maintaine that mony given as a motive is another● do not make a true doore whereat the lawfull Pastors may enter , but a reall breach fit only to let in wolves , not to feed , but to devoure the flock he is so tender of . They shall have freed Detractors ●rom all crime , and declared it to be lawfull ( by the authority of Dicastillus one of their fraternity , and above twenty eminent Iesuits ) for a man to impose false crimes contrary to his owne conscience , to bring those into disparagement who would ruine him . They shall have permitted Judges to detaine what they had receaved for doing an act of injustice ; Women , to rob their husbands ; Servants , to purloine from their Masters ; Mothers , to wish their daughters death when they are not in a condition to dispose of them in mar●iage ; the Rich , not to give any thing out of their Superflui●y ; the voluptuous , to eat and drink as much as they please , upon no other account then that of volup●uousnesse , and to pursue the enjoyments of the senses as things indifferent ; Those who are insnared in the next occasions of falling into the most damnable sinnes , to continue therein when it may be any inconvenience to them to quit them ; those who are growne old in an habituall course of vicious living , to approach the Sacraments , though they come with so weak a resolution of amendment of life , that they are confident it will not be long ere they fall into the same crimes againe , and without other remorse for what was passed , then what the temporall inconveniences occasioned thereby might have raised in them . Lastly , they shall have permitted Christi●ns to do what Pagans , Jewes , Mahometans and Barbarians would have had in execration , and shall have filled the Church with the most palpable darknesse that ever came out of the bottomelesse pit ; and we shall not , to dispell it , ●hed forth the least ray of evangelicall light but the whole Society take● alarme , and decl●res that they can be no other then men of seditious principles and H●reti●ks , who speak in that manner against their Morality ; that their doctrine , being the true doctrine of Faith , they are obliged in conscience , how willing so ever they may be to suffer and comply with the Crosse , to speake against those factious spirits and Schismaticks that quarrelled thereat ; that so saying they speak not against ●s , for we are persons of more piety then to be Authors of a Piece that should any way oppose them , and that i● it be otherwise we only are chargeable with the dist●rbance of the peace and tranquillity of the Church by troubling them in the free publication of their doctrines . Thus do they endeavour cra●tily to inveigh against us as the enemies o● publick tranquillity . Who could have believed , say they , that the Reverend the Curez , who upon the account of their min●steriall functions are the mediators of peace between the Seculars , should be the Authors of a writing ●hat might raise a spirit of schisme and division be●ween them and Religious men ? And immediately after , Is the spirit of God and Christian piety now so degenerated , as to engage the disciples of the Lambe to be ravenous among themselves as if they were so many wolves ? And thus do they make a great deale of noise in discourses , to shew , that they are desirous of peace , and that we are the only disturbers thereof . What an uncontroleable thing is insolence when backed by impunity ! And what a strange progresse will ●emerity make in a small time , when it meets with nothing that can give its violence any check ! These Casuists , after they had disturbed the peace of the Church by their horrid doctrines which tend to the d●struc●ion of the precep●s of Iesus Christ , as our Lords the Bishops ●ay to their charge , have no other shi●t now then to accuse those who endeavour to reestablish the doctrine of Jesus Christ , as disturb●rs of the Church's pea●e . After they had put things into disorder of ●ll sides by the publication of th●ir de●●stable Morality , th●y treat a● breakers of the publick pea●e , those whose consci●nces will not suffer them to comply with their designes , and who cannot endure that these Pharises of the new Law , as they have called themselves , should establish their humane Traditions upon the ruines of the divine . But they shall make no advantage of this artifice● We have made a sufficient d●scovery of our love to peace by our so long silence . We spoke not till ●uch time ●s that it would have been a crime in us to be any longer silent . They have abused that peace , to introduce their damnable opinions , and they would now endeavour the continuance of it , to give them further foot●ng . But the true children of the Church know well enough how to distinguish between that true peace which our Saviour only can give , and which the world is unacquainted with , and the deceitfull peace which the world may give , but which withall is hatefull to the Saviour of the world . They know the true peace to be that which endeavours the settlement of ●ruth in the beliefe of men , and that the deceitfull peace is that which aimes at the propagation of errour in the cr●dulity of men . They know there is such a consonancy between truth and the true peace , that they are inseparable ; that there is no interposition raised between it and the eyes of God by the dispu●es which sometimes eclipse it from the eyes of men , when the Providence of God thinks fit to engage men into a vindication of his truths from unjust attempts ; and that what were then a peace in the apprehensions of men , would be no other then a warre in ●he sight of God. They know fu●ther that these corrections are so far from being guilty of any breach of Charity , that it were no les●● to forbeare them , for that it is the Character of a counterfeit Charity to suf●er the wicked to pursue the enjoyments of their vices , whereas it is the property of true charity to disturbe that wofull tranquillity , and consequently , that , instead of establishing the Charity that is derived from God by that apparent mildnesse , it were , on the contrary , to destroy it by a criminall indulgence , as the holy Fathers teach us in those words , H●c ch●ritas d●struit charitatem . This is also the meaning of what the Scripture teaches us , that Christ came into the world not only to bring peace , but also a sword and division , because all these things are necessary , every one in its proper time , for the advantage of Truth , which is the ultimate end of the faithfull , whereas peace and warr● are only the means , and allowable proportionably to what they contribute to the advantages and establishment of Truth . They know that it is upon this account the Scripture saies , that there is a time of peace and a time of warre , whereas it cannot be said that there is a time for truth , and a time for falsehood ; and that it is better that scandalls should happen then that truth should be forsaken , as the holy Fathers of the Church maintaine . It is therefore apparent , that those persons , who are forced to make use of this pretence of charity and peace , to prevent men from speaking against such as destroy the truth , discover themselves to be friends only to the deceit●ull peace , and that they are professed ●nemies to ●ruth and the true peace . Accordingly hath it been the constant practise of the Persecutors of the Church to make this pretence of peace the stalking-horse of their most insupportable violences ; th●s have the false friends of peace consented to the oppression of the truths of Religion , and the Saints by whom they were maintained . Upo● these grounds was it , that St. A●hanasius , St● Hilary , and other holy Bishops in their times , were treated as rebellious , factiou● , obstinate men , and enemies to peace and union ; that they were deposed , banished and fo●saken in a manner by all the faithful , who misinterpreted for a breach of peace the zeal they had for the truth . Hence came it that the holy and famous Monk Stephen was charged as a dis●urber of the Church's tranquility by the 330. Bishops who would needs have the Images removed out of the Churches , which certainly was a point not of the greatest consequence to salvation . And yet because men ought not to shrink from the least truths under pretence of peace , that holy Religio●s man publickly opposed them , and it was upon that ground that he was at last condemned , as may be seen in the Annals of Baronius , Ann. 754. Thus also were the holy Patriarchs and Prophets charged , as Eliah was , to be troublers of the tranquillity of Israel , and that the Apostles , nay , J. Christ himself , were condemned as the Authors of disturbance and dissention , because they declared a saving hostility against the corrupt passions and the fatal extravagances of the Hypocritical Pharisees and insolent Priests of the synagogue . And lastly , all this is no more then the Scripture gives ●s a general representation of , when entertaining u● with a character of these false Teachers , who call by the name of divine those things that are diabolical , as these Casui●ts do at this day in their Morality , it sayes , Wisdome chap. 14. that they also give the name of peace to the most deplorable desolation . The extravagance of men , saith the wise man , is come to ●●t height , that they give the incommunicable name of the Divinity to that which hath not the essence thereof , to flat●er the inclinations of m●n , and to shew their complyance with the humours of Kings and Princes . And being not content to be so mistaken in things divine , and to live in that errour which is a true war , they give the name of peace to a condition full of trouble and disorder . In magno viventes inscientiae bello , tot & tanta mala pacem appellant . It is therefore a principal truth of our Religion th●t there are certain time● wherein it is necessary to trouble the possession of errour , which the wicked call peace , and this is a thing no way to be doubted of after the confirmation of so many Authorities . Now if ever there was ●n indispensable occasion and necessity to do it , let us examine whether there could be a greater or more pressing then there is at this day . We finde the most numerous and most powerful b●dy of men ●n the whole Church , that which hath the disposal of the consciences of all the greatest , bandying together and conspiring in the maintenance of the most horrid maximes that ever the Church groaned under . We find them , notwithstanding all the charitable admonitions that have been given them , both privately and publickly , obstinately countenancing Revenge , Avarice , gluttony , vain glory , s●lf-love , and all the exorbitancies of co●●upt nature , the profanatio● of the Sacraments , contempt of the ministeries of the Church , and the dispar●gement of the Antient Fathers , that they might introduce into their stead such Authors of their own as are most remarkable for their ignorance and temerity . And yet though we cannot but see the Church ready to be o●ewhelmed with this deluge of corruption , we must not presume , for fear of disturbing the pea●e , to call out to those that ●re en●rusted with the conduct thereof , save us , we perish The most inconsiderable truths of Religion have been maintained even to the death , and yet 't is expected we should quietly let go the most essential points of our Religion and the maximes that are most important and o● greatest necessity in order to the salvation of men , because it is the pleasure , not of 300. Bishops , nor indeed of so much as one , nor of the Pope● but only of the society of the Iesuits , to overturn them as th●y please . We desire , say they , to be at peace even with those wh● are unwilling to have any . Strange preserve●s of peace who never yet suffered the least writing to come out against their Morality , which they have not worried with their bloody Answers , and yet still writing the last they will needs have us to sit quiet while they remain in possession of their unjust pretentions ! We thought it not amiss to be the more large in the re●utation of this reproach , because there is not any they seem so much to insist upon against us . For though there may be few persons whom they can p●rswade , that the Casuists are holy Authors , yet is it not impossible , but they may meet with some whom they may cajol into a belief , that we are nev●rtheless ve●y much to blame for disturbing the peace o● the Church by our opposition . For the satisfaction therefore of such , have we thought fit to dr●ss up this discourse , to give them to understand that there are not two questions to be made upon this occasion , but only one , and that it is impossible it should at the same time be true , both , that the Morality of the Casuists is abhominable ● and th●t we are blame-wor●hy to disturb their deceitf●l peace in opposing it . Let it not therefore be expected that we should ever forsake the cause of Christian Morality ; no , we have a greater tenderness for the truth then to be guilty of that baseness . But to let them know wi●hal how far we are also lovers of peace , we open them the gate of it as w●de as we can , and declare , that we are ready to e●tertain them into our very hearts , assoon as they shall have abjured the pern●cious maximes of their Morality , cited by us in our Factum and in our Extracts , read in , and taken out of their Authors in their own words , and assoon as they shall sincerely renounce the pernic●o●s APOLOGY FOR THE CASUISTS , and the mischievou● treatises of Divinity of Escobar , Molin● , Sanchez , Lessius , Hurtad● , Bauny , Amicus , Mascaren●as , and all books of that nature , which out Lords the Bishops call the Plague of consciences . And thus stands the case between us . For here is not any thing to do , as they would maliciously make the world believe , concerning the differences which the Curez may have with the Religious . The ques●ion now is not about any contestation concerning the priviledges of the Iesuit● , or of opposing their continual usurpations upon the authority of the Curez . Though their books are ●ull of mischievous maximes as to that particular , yet did we purposely forbear all notice thereof in the Extracts we pre●ented to the Assembly of the Clergy , because we would not bring in any thing into the general cause of the Church that should concern us in particular . The matter therefore in agitation here is of the purity of christian Morality , which we are resolved not to suffer to be corrupted ; and we are not the only men eng●ged in this de●ign . The Curez of Rouen , by the a●thority of their Prelate are ready to second us with a zeal truly Christian and Pastoral . And besides , we have now in our hands no small number of Deputations from the Curez of other citties of Fra●ce , who with the like permission of our Lords their Prelates , will earnes●ly oppose these new corruptions , until such time as those who are the maintainers thereo● shall renounce them . Till then we shall continue to be their Prosecutors , whether they speak well or ill of us it matters not , and we shall not disclaim the tru●hs which we have advanced ●n our Fac●um ● to purchase at that price , the commendations they would then take occasion to give us● We shall not be diverted by either their curses or blessings , as the Scripture saith . They have not been able to frighten us , as enemies , nor shall they corr●pt us , as flatterers . The have found us unmoved at their menices , they shall finde us inflexible at their care●●es , and we shall express our selves equally insensible o● their injuries , and their ins●nuations . We shall return the sa●e const●nt countenance to all their different lookes , and we shall oppose , to the duplici●y of the children of this world , the Simplicity of the Children of the Gospell . Done by the order of the Company , r●ported in the generall Assembly , of Munday the first of Ap●ill 1658. and reviewed by the Depu●ies whose names are here under-mentioned . MAZURE , Doctor of Sorbonne and Curè of S. Paules ● ROUSSE , Doctor of the Socie●y of Sorbonne , Curè of S● . Roch , and Syndic of the Curez of Paris . DEBREDA , Doctor of the Society of Sorbonne and Curè of St. Andrewes des Arcs. MARLIN , Doctor of the Colledge of Navarre , and Curè of St. Eustac●e . DU PUIS , Batchelor of Divinity , Curè of the Sts. Innocents , and Syndic of the Curez of Paris . FORTIN , Doctor of the Faculty of Paris , and Curè of St. Christopher●s . GARGAN , C●non Regular of S. Augustine , and Curè of S. Medardes . DAVOLE , Doctor of the Colledge o● Navarre and Curè of St. Pe●ers aux Bo●ufs , It was resolved also by the Company the very same day , that ●n Answer should be mad● to another pi●ce newly come abroad against the same FACTVM of ours , divided into two parts● and enti●uled ● A Factum ; by way of Answer to the pretended Factum of the Curez of Paris , &c. THE END . The names of some of the most eminent Casuists ; and others with the places where they are cited . The Letter A denotes the citation to be in the Additionals . AEgidius Trullench● A. 19. A Alby , I●suit ● 254 , 255. Amicus , Ies. 97 , 98.150.221 . A. 18.24 . Angelus , Ies. p. 60. Annat , Ies. 38.153 . Anthony Sirmond Iesuit , 152 , 153.309 . A. 24. Azorius , Ies. 92.96.134 . A. 18. B Baldellus , Ies. 93. BASILIUS PONTIUS , Ies. 58.61.147 . Barry , Ies. 120 , 121 , 122 , 123. BAUNY , Ies. 37.46.58.62.71.73.76.79.80.105.106.109.127 , 131.132.134.140.143 , 144 , 145 , 146 , 147.258.260 . A. 18.21 , 22 , 23.55.57.97 , 98. Becanus , Ies. 93.97 . A. 18. Bellarmine , Ies. 307.310 . Brisacier . Ies 170 . 253.26●.262 . A. 29.44 . C ●●ramuel , 73.98 . A. 17 , 18 , 19.63.70.71.78 , 79 , 80 , 81 , 82 , 83 84.98 . Castrus Pala●s Ies. 78 , 103 , 109.151 . A. 97. Caussinus , Ies. 145.258 . Cello● . Ies. 63.67.117.251 . Comitolus , Ies. 148. Coninch . Ies. 134.151 . Crasset , Ies. 254. D Deza , 355. Dian● , 61 , 62 , 63 , 64 , 65.69 , 70 , 71 , 72.88.149 . A. 52.98 , 99. Dica●tillus , Ies. 251 , 252. E Emanuel Sa. Ies. 6● . 61 . E●adus Billus , Ies. 186. ESCOBAR , Ies. 56 , 57.58 , 59.68.69.70.74.75.78.79.87.89.90.91 , 92 , 93.97.103 , 104 , 105 , 106 , 107 , 108 , 109 , 110.112.126.128 , 189 , 130.132 , 133 , 134.139 , 141.149.151.183.187 , 188.216 , 217.220.236 . A. 18 , 19 , 20 , 21 , 22.58 , 59 . 60.65● 66.91.92 . 93.94.95.96.97.98.99 . F. Fagundez , Ies. 107.141.149 . F●liutius , Ies. 61.75.93.95 113.115.130.142.144.151.318 . A. 17.18.19.22 . Flahaur , Ies. 93. G. Gaspar Hurtado , Ies. 88.134 . A. 97. Garas●us , Ies. 127.170 . Granados , Ies. 140.149 . A. 98. Henriquez , Ies. 151. Heraeu , Ies. 93.221 . Hurtado de Mendoz● , Ies. 87.88.93.149.151 . A. 20. L. Laym●n , Ies. 61.89.97.104 . A. 17.18.19.20 . Le Court , Ies. 93. Le Moine , Ies. p. 38.124.125.133.135.153.168.169 . Lessius , Ies. 87.91.94.95.97.108.110.111.112.115.132.189.213.215.233.235.238 . A. 18.19.20.21 . M. Mascarenhas , Ies. 277. A. 87.88.89 . Maphaeus , 355.259 . Molina , Ies. 91.96.97.103.111.112.114.235 . Meynier , Ies. 282● Milhard . A. 2● . Navarrus , Ies. 60.90 . P. Petavius , Ies. 144.336 . Petrus Michael , Ies. A. 99. Petrus Hur●ado , Ies. 89. Pintereau , Ies. 148.153.258.260 . Rebelli●s , A. 97. Rebullos● , Ies. 357. Reginaldu● , Ies. 77.86 87.91.95.97.114.141.218.222.235 . A. 19.20 . R. Ribadeneira , Ies. 357. S. SANCHEZ , Ies. 60.61.63.77.78.89.90.91.115.116.129.130.148 . A. 17.19.20.97.98 . Sanctius . Ies A. 23. Sot●● , Ies. 91.152 . Suarez , Ies. 63 . 143.14●.146.148.151.152 . T. Tannerus , Ies. 91.97.184.185.204.206 . A. 17.19 . Thoma● Sanchez , Ies. A. 97.99 . Turrianus , Ies. 134. Valderama , 354.356.358.359 . Valentia , Ies. 74.150.183.203 . A. 20● Vasquez . Ies. 61.63.69.109.134.149.151.176.177.178.180.194 , 195 . 196.199.200●202 227. A● 97. ERRATA , In the MYSTERY . PAg. 10. l. 8. r. make use . p. 46. l. 30. r. to make an act . p. 50. l. 15. r. lesse safe p. 56. l. 10. exhorted . p. 63. l. 20. Casuists . page 64. line penult . read Fathers page 81. line 25. read Chastelet . page 99. line 17. r. form● . page 107. line 16. dele it . p. 115. l. 16. r. your . p. 116. l. ult . dele that . p. 140. l. 27. for warrant , r. grant . p. 143. l. 23. r. whensoever . p. 144. l. 22. for the midle and r. not . p. 149. l. 21. r. was , p. 16● . l. 3. r. 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D. in fol. the second Edition now in the Presse . 2. The Practicall Cat●chisme , with all other English Treatises in two volumes in 4. 3. Dissertationes quatuor , quibus Episcopa●us Iura ex S. Scripturis & Prim●va Antiquitate adstruuntur , con●ra sententiam D. Blondelli & aliorum in 4. 4. A Letter of Resolution of six Queries in 12. 5. O● Schisme . A defence of the Church of England against the exceptions of the Romanists , in 12. 6. Of Fundamentals in a notion referring to practice , in 12. 7. Paranesis , or a seasonable exhortation to all true sons of the Church of England , in 12. 8. A Collection of severall Replies and Vind●cation● Published of late , most of them in defence of the Church of England , now put together in three Volumes . Newly published , in 4. 9. A Review or the Paraphrase and Annotations on all the Books of the New-Testament , with some additions and alterations , in 8. Books and Sermons written by Jer. Taylor . D. D. ENla●●os , A Course of Sermon● for all the Sundayes of the Year ; together with a discourse of the Divine Institution , Necessity , Sacrednesse and Separation of the Office Ministeriall , in fol. 2. The history of the Life and Death of the Ever-blessed Jesus Christ , third Edition in fol. 3. The Rule and Exercises of holy living , in 12. 4. The Rule and Exercises of holy dying , in 12. 5. The Golden Grove , or , A Manuall of daily Prayers fitted to the dayes of the week , together with a short Method of Peace and Holiness , in 12. 6. The Doctrine and Practice of Repentance rescued from popular Errours , in a larg● 8. Newly published . 7. A Collection of Polemicall and Morall discourses , in fol. 8. A Discourse of the Nature , Offices and Measure of Friendship , in 12. New. 9. A Collection of Offices or forms of prayer fitted to the need● of all Christians , together with the Psalter or Psalms of ●●●id after the Kings Translations in a large octavo newly published . Books written by Mr. Tho. Pierce Rector of Brington . THe Sinner impleaded in his own Court , wherein are represented the great discour●gements from sinning , which the Sinner receiveth from Sin it self . 2. Correct Copy of some notes concerning Gods Decrees , especiall● o● Reprobation . The third Edition with some Additionals , in 4. 3. The Divine Philanthropie defended , i● answer to Mr. Barlee , in 4.2 Edition . 4. The Self revenger . to which is added an appendage touching the judgement of the late L. Primate of Armagh , in 4. new . 5. The Divine Purity , defended in answer to Dr. Reynolds , in 4. new . 6. The Self-Revenger exemplified by Mr. William Barlee . To which is added an Appendage , touching the judgement of the right Honourable and right Reverend Father in God , Iames Lord Primate of Armagh , and Metropolitan of Ireland , irrefragably attested by the certificates of Dr. Walton , Mr. Thorndicke , and Mr. Gunning , sent in a Letter to Doctor Bernard . The Law of Laws , or , the excellency of the Civil Law , above all other humane Laws whatsoever : shewing of how great use and necessity the Civil Law is to this Nation . By Robert Wiseman , Dr. of the Civil Law. Sold by R. Royston at the Angel in Ivy-lane . The Grand conspiracy , by Master Iohn Challington , in 12. The History of the Church of Scotl●nd by Dr. Sp●tishwood Archbishop of S. Andrews in fol. Etymologicum parvum , in 8. by Mr. Gregory School-Master of Westminster . The contemplation of heaven with a descant on the prayer in the garden , in 12. The Magistrates Authority , a Sermon by Master Lyford , in 4. The Quakers wild questions objected against the Ministers of the Gospel by Master Richard Sherlock , in 4. The Communicants Guide , by Master Grove , in 8. The Plain mans sense exercised , by Master William Lyford , in 4. Anglicisms Sattiniz'd , by Mr. Willis in 8. The persecuted Minister , written by Master Langly , in 4. Lyfords Legacy in 12. The Catechism of the Church of England , paraphrased , by Richard Sherlock 2. Edition . An Apology for the Ministery by William Lyford . The Examination of Tilenus before the Triers in Vtopia in 12. newly published . The end of the Catalogue . 


